1 Timothy 3:1-7 - Fitness For Christian Leadership
One of Timothy's most urgent duties was to take care that those who held office in the churches were beyond reproach. The tone of a Christian community is largely that of its leaders. As the margin suggests, the bishop of the early Church was an overseer or presbyter. See Acts 20:28, r.v. God's minister must not only be irreproachable as far as the outside world is concerned, but exemplary in his domestic relations. Such was the facility of divorce among the Jews that it was a common thing for a man to have more than one woman living who had been his wife: but by Paul's ruling this would debar him from holding office, unless his divorce be for cause as provided in Matthew 19:9.
Notice how often those words grave, sober-minded, temperate occur in this chapter. The effect of a good sermon will be spoiled if a man yields to foolish levity or intemperate habits. Moderation, serenity of temper, freedom from love of money, a well-ordered household, an obedient and reverent family-these are signs that a man may aspire to the sacred work of the ministry; and these are the qualities which people should look for in candidates for pulpits, more than those of rhetoric, brilliance, or outward attractiveness. [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 3:4
Ruling [προισταμενον] Present middle participle of προιστημι proistēmi old word to place before and (intransitive as here) to stand before. See note on 1 Thessalonians 5:12; Romans 12:8. [source]
That ruleth [προΐστάμενον] Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense, but in 1 Thessalonians 1:5of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age. [source]
Having in subjection [ἔχοντα ἐν ὑποταγῇ] The phrase is unique in N.T. Ὑποταγή subjectionis a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. olxx. [source]
Reverse Greek Commentary Search for 1 Timothy 3:4
Galatians 2:5We gave place by subjection [εἴξαμεν τῇ ὑποταγῇ] We, Paul and Barnabas. Gave place or yielded, N.T.oBy the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self- subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4. [source]
1 Thessalonians 5:12Know [εἰδέναι] See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4,1 Timothy 3:5,1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15,1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6,2 Corinthians 2:7; 2 Corinthians 7:11,2 Corinthians 7:12; Galatians 6:1. [source]
1 Timothy 5:17The elders that rule well [οἱ καλῶς προεστῶτες πρεσβύτεροι] For that rule well, see on καλῶς προΐστάμενον rulingwell, 1 Timothy 3:4. The phrase is peculiar to the Pastorals. See on 1 Timothy 5:1. [source]
1 Timothy 3:2The husband of one wife [μιᾶς γυναικὸς ἄνδρα] Comp. 1 Timothy 3:12; Titus 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 Romans 7:2,Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8,1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 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 (1 Corinthians 7:1,1 Corinthians 7:7,1 Corinthians 7:26,1 Corinthians 7:34,1 Corinthians 7:37,1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4,1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10,1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2,1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2,1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8,1 Corinthians 7:9,1 Corinthians 7:27,1 Corinthians 7:39,1 Corinthians 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 1 Timothy 4:3,1 Timothy 4:4,1 Timothy 4:8; Titus 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 )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. 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 bewary and remember not to be credulous. See on 1 Thessalonians 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 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 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).| [source]
1 Timothy 2:2Tranquil [ηρεμον] Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
1 Timothy 5:17The elders that rule well [οι καλως προεστωτες πρεσβυτεροι] See 1 Timothy 5:1 for ordinary sense of πρεσβυτερος presbuteros for “older man.” But here of position in same sense as επισκοπος episkopos (1 Timothy 3:2) as in Titus 1:5 = επισκοπος episkopos in 1 Timothy 5:7. Cf. Luke‘s use of πρεσβυτερος presbuteros (Acts 20:17) = Paul‘s επισκοπους episkopous (Acts 20:28). Προεστωτες Proestōtes is second perfect active participle of προιστημι proistēmi (intransitive use) for which see note on 1 Timothy 3:4. [source]
1 Timothy 2:2And all them that are in high place [και παντων των εν υπεροχηι οντων] υπεροχη Huperochē is old word (from υπεροχος huperochos and this from υπερ huper and εχω echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν hina diagōmen). Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Titus 1:6That believe [πιστα] Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Titus 1:6Faithful children [τέκνα πιστά] Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4. [source]
Parse: Noun, Genitive Feminine Singular
Root: σεμνότης
Sense: the characteristic of a thing or person which entitles to reverence and respect, dignity, majesty, sanctity.
What are the major concepts related to 1 Timothy 3:4?
Greek Commentary for 1 Timothy 3:4
Present middle participle of προιστημι proistēmi old word to place before and (intransitive as here) to stand before. See note on 1 Thessalonians 5:12; Romans 12:8. [source]
See 1 Timothy 3:11. [source]
Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense, but in 1 Thessalonians 1:5of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age. [source]
The phrase is unique in N.T. Ὑποταγή subjectionis a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. olxx. [source]
Reverse Greek Commentary Search for 1 Timothy 3:4
We, Paul and Barnabas. Gave place or yielded, N.T.oBy the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self- subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4. [source]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
For that rule well, see on καλῶς προΐστάμενον rulingwell, 1 Timothy 3:4. The phrase is peculiar to the Pastorals. See on 1 Timothy 5:1. [source]
Comp. 1 Timothy 3:12; Titus 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 Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 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 (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 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 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 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 )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. 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 bewary and remember not to be credulous. See on 1 Thessalonians 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 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 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).| [source]
Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
As in 1 Timothy 3:4. [source]
See 1 Timothy 5:1 for ordinary sense of πρεσβυτερος presbuteros for “older man.” But here of position in same sense as επισκοπος episkopos (1 Timothy 3:2) as in Titus 1:5 = επισκοπος episkopos in 1 Timothy 5:7. Cf. Luke‘s use of πρεσβυτερος presbuteros (Acts 20:17) = Paul‘s επισκοπους episkopous (Acts 20:28). Προεστωτες Proestōtes is second perfect active participle of προιστημι proistēmi (intransitive use) for which see note on 1 Timothy 3:4. [source]
υπεροχη Huperochē is old word (from υπεροχος huperochos and this from υπερ huper and εχω echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν hina diagōmen). Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4. [source]
Mostly in Pastorals, and usually in the sense of ruling, as Romans 12:8; 1 Thessalonians 5:12; 1 Timothy 3:4, 1 Timothy 3:5. The sense here is to be forward in. [source]
As with εκλεκτη κυρια eklektē kuria so here τεκνα tekna may be understood either literally as in 1 Timothy 3:4, or spiritually, as in Galatians 4:19, Galatians 4:25; 1 Timothy 1:2. For the spiritual sense in τεκνια teknia see 1 John 2:1, 1 John 2:12. [source]