تيموثاوس الأولى

تيموثاوس الأولى 3:1

Ver. 1. He desireth a good work. No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good.

However, in those days, the desire could scarce be grounded on temporal advantages. Wi.

تيموثاوس الأولى 3:2

Ver. 2. A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says S. Chrys.) with all virtues. See also S. Jerom 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 a man might be chosen to be a bishop or priest whose wife was living, but from that time he was to live with her as with a sister. This S. Jerom testifies as to the discipline of the Latin Church. Wi. —

The meaning is not that every bishop should have a wife, (for S. 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. Ch. — Sober.[2] The Greek rather signifies watchful. — Chaste.[3] There is nothing for this in the Greek text at present, unless in some few MSS. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the words. —

Teacher: a doctor, as the Greek signifies. Wi.

تيموثاوس الأولى 3:3

Ver. 3. Not given to wine, or a lover of wine. This, says S. Chrys. is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. 1 Cor. vi. 10. — No striker. S. Chrys. understands not striving, fighting or quarreling even with his tongue. — Not covetous[4] of money, as appears by the Greek text. Wi.

تيموثاوس الأولى 3:4

Ver. 4. Ruleth well his own house, &c. Before he is set over the Church, let him have given proofs of his talents for governing within his own house, by the regularity he has made all his dependants observe. In the infancy of the Church, it was frequently necessary to ordain the most regular fathers of families bishops, for want of others of a sufficient age who had observed perpetual continency. — With all chastity. The Greek implies, grave, sober, temperate; but as this seems to answer what is said Tit. i. 6. it seems to be properly understood of chastity. Wi.

تيموثاوس الأولى 3:6

Ver. 6. Not a neophyte. Not one newly as it were planted, or newly instructed in the faith. Wi. — That is, one lately baptized, a young convert. Ch. — He fall into the judgment and condemnation of the devil, by returning to his evil habits he has so lately quitted. Wi. — Devil; i.e. into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. Calmet. — Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. V.

تيموثاوس الأولى 3:8

Ver. 8. Deacons, &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? S. Chrys. answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. Wi. — After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. Estius.

تيموثاوس الأولى 3:11

Ver. 11. Women, &c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Wi.) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. V. — Not given to detraction,[5] or calumnies, as in the Greek. A necessary admonition. Wi.

تيموثاوس الأولى 3:15

Ver. 15. The pillar and ground of the truth. By the promises of Christ to direct his Church by the infallible spirit of truth; (see John xvi. 7. Mat. xxviii. 20. &c.

Wi.) and therefore, the Church of the living God can never uphold error, nor bring in corruptions, superstition, or idolatry. Ch. — That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings.

تيموثاوس الأولى 3:16

Ver. 16. Mystery of piety, meaning the mystery of the incarnation of the Son of God: and so in most Greek copies, and in S. Chrys. we read, God appeared in the flesh.[6] — Taken up into glory, by Christ's glorious ascension into heaven.

Wi. — After having spoken of the grandeur and infallibility of the Church, the apostle takes occasion from it to extol the great mystery of love, the incarnation and redemption of man. By this mystery the Second Person of the blessed Trinity became manifested in the flesh, justifying or proving his divinity by the virtue of the Holy Spirit appearing in his miracles, made known to the Angels, who were his messengers to bear the tidings to man, or assisting spirits to wait upon him, as at the nativity, in the desert, the agony,

&c. preached to the world, and at length consummated to the world by his ascension into glory. Calmet et alii.

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[1] V. 2. Unius uxoris virum, i.e. non bigamum. See S. Chrys. p. 285.

[2] Ibid. Sobrium, nephalion. Vigilantem.

[3] Ibid. Pudicum: some Greek MSS. semnon.

[4] V. 3. Cupidum, aphilarguron.

[5] V. 11. Non detrahentes, me diabolous.

[6] V. 16. Quod manifestatum est; Theos ephanerothe en sarki. See S. Chrys.

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