1 Timothy 3:8-16 - Qualifications Of Church Officials
Younger men, referred to as deacons, were appointed to subordinate tasks, especially the relief of the poor, Acts 6:1-15. Though their service was less important, their character must be of the highest quality. The strength of a church is as much in the godliness of those who fill subordinate offices, as in its acknowledged leaders. The caretaker of a church should be a man of as high ideals as its chief pastor. Nothing is common or unclean, nothing trivial and unimportant, where Christ's honor and glory are concerned. In the prophet's vision the very snuffers of the candlestick were of gold.
The women mentioned here are deaconesses, Romans 16:1. Governor Bradford, describing the church of the Pilgrim Fathers, says of a deaconess: "She honored her place and was an ornament to the congregation. She did frequently visit the sick and weak, and would gather relief for them. She was obeyed as a mother in Israel."
The Church is the earthly dwelling-place of God. It lifts up and maintains the standard of truth in the midst of men, therefore it is hated. It is most necessary that Christians should bear witness to the truth, collectively as well as individually. The facts given us to witness to are enumerated here in the six clauses of an ancient antiphonal chant. [source]
Chapter Summary: 1 Timothy 3
1How bishops, deacons, and their wives should be qualified; 14and to what end Paul wrote to Timothy of these things 15Of the church, and the blessed truth therein taught and professed
Greek Commentary for 1 Timothy 3:8
Deacons [διακονους] Accusative case of general reference like the preceding with δει ειναι dei einai understood. Technical sense of the word here as in Philemon 1:1 which see (two classes of church officers, bishops or elders, deacons). [source]
Grave [σεμνους] See note on Philemon 4:8. Repeated in 1 Timothy 3:11; Titus 2:2. Not double-tongued (μη διλογους mē dilogous). Rare word (δισ λεγω disδιλογεω legō) saying same thing twice. Xenophon has διλογια dilogeō and διγλωσσος dilogia In Pollux, but lxx has μη οινωι πολλωι προσεχοντας diglōssos (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 “Mark. Two-Tongues.” Not given to much wine “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Not double-tongued [μη διλογους] Rare word Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan‘s Parson “Mark. Two-Tongues.” [source]
Not given to much wine [τον νουν] “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Not greedy of filthy lucre [αισχρος] Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Deacons [] The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
Double-tongued [διλόγους] N.T.oolxx, oClass. Saying one thing and meaning another, and making different representations to different people about the same thing. [source]
Given to much wine [οἴνῳ πολλῷ προσέχοντας] See on 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23. [source]
Greedy of filthy lucre [αἰσχροκερδεῖς] N.T.oolxx. The adverb αἰσχροκερδῶς ina base, gain - greedy way, 1 Peter 5:2. From αἰσχρός disgracefuland κέρδος gainComp. Hdt. i. 187: εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής ifthou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ὄντες αἰσχροκερδεῖς καὶ διειρωνόξενοι sordidlygreedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1,2, 63. [source]
Reverse Greek Commentary Search for 1 Timothy 3:8
Matthew 20:27Servant [διάκονος] Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Matthew 20:26Minister [δοῦλος] Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Mark 9:35Servant [διάκονος] Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [source]
Acts 6:2Fit [αρεστον] Pleasing, verbal adjective from αρεσκω areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. Serve tables Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 6:2Serve tables [διακονειν τραπεζαις] Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Romans 12:7Ministering [διακονίᾳ] Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8,2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1,Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Romans 16:1Sister [αδελπην] In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας ousan diakonon tēs ekklēsias). The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
Romans 16:1Who is a servant of the church [ουσαν διακονον της εκκλησιας] The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
1 Corinthians 3:5Ministers [διακονοι] Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23,Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
Philippians 4:8Honest [σεμνὰ] Rev., honorable, reverend in margin. In classical Greek an epithet of the gods, venerable, reverend. The word occurs only here and in the pastoral epistles, 1 Timothy 3:8,1 Timothy 3:11; Titus 2:2, where it is rendered grave, both in A.V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive, and which inspires reverence. Grave, as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined.” Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age, and confined to its original sense, worthy of reverence. [source]
Philippians 1:1Deacons [διακόνοις] The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
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Philippians 1:1And deacons [επισκεπτομαι] Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Philippians 1:1Timothy [Τιμοτεος] In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1,Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Philippians 1:1In Christ Jesus [εν Χριστωι Ιησου] The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Philippians 1:1With the bishops [sun episkopois)] “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Philippians 4:8Whatsoever [οσα] Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). Honourable (σεμνα semna). Old word from σεβω sebō to worship, revere. So revered, venerated (1 Timothy 3:8). Pure Old word for all sorts of purity. There are clean things, thoughts, words, deeds. Lovely (προσπιλη prosphilē). Old word, here only in N.T., from προς pros and πιλεω phileō pleasing, winsome. Of good report Paul changes the construction from οσα hosa (whatsoever) to a condition of the first class, as in Phlippians 2:1, with two substantives. Virtue Old word, possibly from αρεσκω areskō to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phlippians 4:8; 1 Peter 2:9; 2 Peter 1:3,2 Peter 1:5). It is common in the papyri, but probably Paul is using it in the sense found in the lxx (Isa 42:12; 43:21) of God‘s splendour and might (Deissmann, Bible Studies, p. 95) in connection with “praise” Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals. [source]
1 Timothy 5:23But use a little wine [ἀλλὰ οἴνῳ ὀλίγῳ χρῶ] The reverse antithesis appears in Hdt. i. 171, of the Persians: οὐκ οἴνῳ διαχρέονται ἀλλ ' ὑδροποτέουσι theydo not indulge in wine but are water-drinkers. Comp. Plato, Repub. 561 C, τοτὲ μεν μεθύων - αὖθις δὲ ὑδροποτῶν sometimeshe is drunk - then he is for total-abstinence. With a little wine comp. much wine, 1 Timothy 3:8; Titus 2:3. [source]
1 Timothy 4:6Minister of Jesus Christ [διάκονος Χριστοῦ Ἱησοῦ] Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
1 Timothy 3:10Be proved [δοκιμαζέσθωσαν] Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2. [source]
1 Timothy 3:11Women [γυναικας] Accusative with δει ειναι dei einai understood (οσαυτως hosautōs likewise) as in 1 Timothy 3:8. Apparently “women as deacons” (Romans 16:1 about Phoebe) and not women in general or just “wives of deacons.” See Pliny (Ep. X. 97) ministrae. [source]
1 Timothy 4:1From the faith [της πιστεως] Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
1 Timothy 4:1In later times [εν υστεροις καιροις] Old adjective (Matthew 21:31) usually as adverb, υστερον husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησονται τινες apostēsontai tines). Future middle of απιστημι aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8). From the faith Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Titus 1:7Not soon angry [οργη] Old adjective from αισχροκερδη orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Titus 1:11Overthrow [ανατρεπουσιν] Old and common verb, to turn up, to overturn. In N.T. only here and 2 Timothy 2:18. In papyri to upset a family by perversion of one member. Things which they ought not (α μη δει ha mē dei). Note subjective negative μη mē with indefinite relative and indicative mode. For filthy lucre‘s sake The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul‘s warnings in 1 Timothy 3:3,1 Timothy 3:8; 1 Timothy 6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Titus 1:7 above. Disgraceful gain, made in shameful ways. [source]
Titus 1:11For filthy lucre‘s sake [αισχρου κερδους χαριν] The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul‘s warnings in 1 Timothy 3:3,1 Timothy 3:8; 1 Timothy 6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Titus 1:7 above. Disgraceful gain, made in shameful ways. [source]
Titus 2:3Not slanderers [μηδε οινωι πολλωι δεδουλωμενας] See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
Titus 2:3Nor enslaved to much wine [δουλοω] Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” [source]
Titus 2:3Given to much wine [οἴνῳ πολλῷ δεδουλωμένας] More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1 Timothy 3:8. [source]
Titus 1:7As God‘s steward [ως τεου οικονομον] See note on 1 Corinthians 4:1. for Paul‘s idea of the bishop (elder) as God‘s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). Not self-willed (μη αυταδη mē authadē). Old word (from αυτοσ ηδομαι autosοργιλον hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. Not soon angry Old adjective from αισχροκερδη orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Titus 2:3Reverent [ιεροπρεπεις] Old word Only here in N.T. Same idea in 1 Timothy 2:10. Like people engaged in sacred duties (Lock). In demeanour (κατιστημι en katastēmati). Late and rare word (inscriptions) from μη διαβολους kathistēmi deportment, only here in N.T. Not slanderers See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
1 Peter 5:2Flock [ποιμνιον] Old word, likewise from ποιμην poimēn contraction of ποιμενιον poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες episkopountes). Present active participle of επισκοπεω episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
1 Peter 5:2Not by constraint [μη αναγκαστως] Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
1 Peter 5:2Nor yet for filthy lucre [μηδε αισχροκερδως] A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
What do the individual words in 1 Timothy 3:8 mean?
Deaconslikewise[must be] dignifiednotdouble-tonguedto winemuchbeing givengreedy of dishonest gain
Parse: Noun, Accusative Masculine Plural
Root: διάκονος
Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister.
Greek Commentary for 1 Timothy 3:8
Accusative case of general reference like the preceding with δει ειναι dei einai understood. Technical sense of the word here as in Philemon 1:1 which see (two classes of church officers, bishops or elders, deacons). [source]
See note on Philemon 4:8. Repeated in 1 Timothy 3:11; Titus 2:2. Not double-tongued (μη διλογους mē dilogous). Rare word (δισ λεγω disδιλογεω legō) saying same thing twice. Xenophon has διλογια dilogeō and διγλωσσος dilogia In Pollux, but lxx has μη οινωι πολλωι προσεχοντας diglōssos (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 “Mark. Two-Tongues.” Not given to much wine “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Rare word Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan‘s Parson “Mark. Two-Tongues.” [source]
“Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
Rare in Paul (Romans 8:26; 1 Corinthians 11:25). Frequent in Pastorals. [source]
In Paul only Philemon 4:8. See on σεμνότης gravity 1 Timothy 2:2. [source]
N.T.oolxx, oClass. Saying one thing and meaning another, and making different representations to different people about the same thing. [source]
See on 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23. [source]
N.T.oolxx. The adverb αἰσχροκερδῶς ina base, gain - greedy way, 1 Peter 5:2. From αἰσχρός disgracefuland κέρδος gainComp. Hdt. i. 187: εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής ifthou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ὄντες αἰσχροκερδεῖς καὶ διειρωνόξενοι sordidlygreedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1,2, 63. [source]
Reverse Greek Commentary Search for 1 Timothy 3:8
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [source]
The full phrase had τον νουν ton noun hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with νουν noun understood, but not expressed as here and Acts 5:35; Luke 12:1; Luke 17:3; Luke 21:34; 1 Timothy 1:4; 1 Timothy 3:8; 1 Timothy 4:13. Επεχε Epeche is so used in 1 Timothy 4:16. [source]
Pleasing, verbal adjective from αρεσκω areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. Serve tables Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας ousan diakonon tēs ekklēsias). The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23, Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
Rev., honorable, reverend in margin. In classical Greek an epithet of the gods, venerable, reverend. The word occurs only here and in the pastoral epistles, 1 Timothy 3:8, 1 Timothy 3:11; Titus 2:2, where it is rendered grave, both in A.V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive, and which inspires reverence. Grave, as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined.” Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age, and confined to its original sense, worthy of reverence. [source]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Old word from σεβω sebō to worship, revere. So revered, venerated (1 Timothy 3:8). [source]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
“Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). Honourable (σεμνα semna). Old word from σεβω sebō to worship, revere. So revered, venerated (1 Timothy 3:8). Pure Old word for all sorts of purity. There are clean things, thoughts, words, deeds. Lovely (προσπιλη prosphilē). Old word, here only in N.T., from προς pros and πιλεω phileō pleasing, winsome. Of good report Paul changes the construction from οσα hosa (whatsoever) to a condition of the first class, as in Phlippians 2:1, with two substantives. Virtue Old word, possibly from αρεσκω areskō to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phlippians 4:8; 1 Peter 2:9; 2 Peter 1:3, 2 Peter 1:5). It is common in the papyri, but probably Paul is using it in the sense found in the lxx (Isa 42:12; 43:21) of God‘s splendour and might (Deissmann, Bible Studies, p. 95) in connection with “praise” Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals. [source]
The reverse antithesis appears in Hdt. i. 171, of the Persians: οὐκ οἴνῳ διαχρέονται ἀλλ ' ὑδροποτέουσι theydo not indulge in wine but are water-drinkers. Comp. Plato, Repub. 561 C, τοτὲ μεν μεθύων - αὖθις δὲ ὑδροποτῶν sometimeshe is drunk - then he is for total-abstinence. With a little wine comp. much wine, 1 Timothy 3:8; Titus 2:3. [source]
Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2. [source]
With νουν noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10.). Not in Paul‘s earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1, 1 Timothy 4:13; Titus 1:14. [source]
Accusative with δει ειναι dei einai understood (οσαυτως hosautōs likewise) as in 1 Timothy 3:8. Apparently “women as deacons” (Romans 16:1 about Phoebe) and not women in general or just “wives of deacons.” See Pliny (Ep. X. 97) ministrae. [source]
Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. [source]
Old adjective (Matthew 21:31) usually as adverb, υστερον husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησονται τινες apostēsontai tines). Future middle of απιστημι aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8). From the faith Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Old adjective from αισχροκερδη orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
“Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Old and common verb, to turn up, to overturn. In N.T. only here and 2 Timothy 2:18. In papyri to upset a family by perversion of one member. Things which they ought not (α μη δει ha mē dei). Note subjective negative μη mē with indefinite relative and indicative mode. For filthy lucre‘s sake The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul‘s warnings in 1 Timothy 3:3, 1 Timothy 3:8; 1 Timothy 6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Titus 1:7 above. Disgraceful gain, made in shameful ways. [source]
The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul‘s warnings in 1 Timothy 3:3, 1 Timothy 3:8; 1 Timothy 6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Titus 1:7 above. Disgraceful gain, made in shameful ways. [source]
See note on Philemon 1:9 for this word. For discussion of family life see also 1 Corinthians 3:18-4:1; Ephesians 5:22-6:9; 1 Timothy 5:1-6:2. For the adjectives here see note on 1 Timothy 3:2, 1 Timothy 3:8; for the substantives see note on 1 Timothy 6:11. [source]
See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” [source]
More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1 Timothy 3:8. [source]
See note on 1 Corinthians 4:1. for Paul‘s idea of the bishop (elder) as God‘s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). Not self-willed (μη αυταδη mē authadē). Old word (from αυτοσ ηδομαι autosοργιλον hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. Not soon angry Old adjective from αισχροκερδη orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Old word Only here in N.T. Same idea in 1 Timothy 2:10. Like people engaged in sacred duties (Lock). In demeanour (κατιστημι en katastēmati). Late and rare word (inscriptions) from μη διαβολους kathistēmi deportment, only here in N.T. Not slanderers See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
Old word, likewise from ποιμην poimēn contraction of ποιμενιον poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες episkopountes). Present active participle of επισκοπεω episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]