Phili 4:8, 1Ti 3:8, 11, Tit 2:2 | Barnes | STEP | Verse 8. Finally, brethren . As for what remains τολοιπον--, as a final counsel or exhortation. Whatsoever things are true . In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion. Whatsoever things are honest . σεμνα. Properly, venerable , reverend ; then honourable, reputable . The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow . As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in , and , the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in and gravity in . It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. . Whatsoever things are just . The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings. Whatsoever things are pure . Chaste--in thought, and feeling, and in the intercourse between the sexes. . Whatsoever things are lovely . The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do. Whatsoever things are of good report . That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed. If there be any virtue . If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue. And if there be any praise . Anything worthy of praise, or that ought to be praised. Think on these things . Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you. (f) "true" (1) "honest" "venerable" (g) "honest" (a) "just" (b) "pure" (c) "lovely" (d) "if there be any virtue" (e) "virtue" (f) "praise"

‏ Philippians 4:8

Verse 8. Finally, brethren. As for what remains τολοιπον--, as a final counsel or exhortation.

Whatsoever things are true. In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion.

Whatsoever things are honest. σεμνα. Properly, venerable, reverend; then honourable, reputable. The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow. As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in 1Timm 3:8,11, and Tit 2:2, the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in 1Timm 2:2 and gravity in 1Timm 3:4, Tit 2:7. It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. 1Timm 3:7.

Whatsoever things are just. The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings.

Whatsoever things are pure. Chaste--in thought, and feeling, and in the intercourse between the sexes. 1Timm 5:2.

Whatsoever things are lovely. The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do.

Whatsoever things are of good report. That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed.

If there be any virtue. If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue.

And if there be any praise. Anything worthy of praise, or that ought to be praised.

Think on these things. Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you.

(f) "true" Eph 4:25 (1) "honest" "venerable" (g) "honest" 2Cor 8:21 (a) "just" De 16:20, Isa 26:7 (b) "pure" Jas 3:17 (c) "lovely" 1Cor 13 (d) "if there be any virtue" Col 4:5, Heb 11:2 (e) "virtue" 2Pet 1:3,4 (f) "praise" Rom 13:3

‏ 1 Timothy 3:8

Verse 8. Likewise must the deacons. On the meaning of the word deacons, Php 1:1. On their appointment, Acts 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the bishops.

Be grave. Serious, sober-minded men. In Acts 6:3, it is said that they should be men of honest report. On the meaning of the word grave, 1Thes 3:4. They should be men, who, by their serious deportment, will inspire respect.

Not double-tongued. The word here used --διλογος does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice, (from δις and λεγω,) and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for tile exact truth of what they say, and for the exact fulfilment of their promises.

Not given to much wine. 1Thes 3:3. The word much is added here to what is said (1Timm 3:8) of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, any more than the bishop, to indulge in the use of wine in small quantities, but it is affirmed that a man who is much given to the use of wine, ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the heathen priests, on entering a temple, did not drink wine.--Bloomfield. The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank, when they were about to engage in the service of God, Lev 10:9. Why should it, then, be any more proper for a Christian minister to drink wine, than for a Jewish or a heathen priest! Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the heathen priest, and a solemn statute of Jehovah restrained the Jewish priest from doing it?

Not greedy of filthy lucre. 1Timm 3:3. The special reason why this qualification was important in the deacon was, that he would be intrusted with the funds of the church, and might be tempted to appropriate them to his own use, instead of the charitable purposes for which they were designed. See this illustrated in the case of Judas, Jn 12:6.

(a) "be grave" Acts 6:3 (b) "not given" 1Timm 3:3, Lev 10:9

‏ 1 Timothy 3:11

Verse 11. Even so must their wives be grave. Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word wives, here, γυναικας, the apostle means deaconesses. Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops --a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one, without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. For,

(1,) it is the obvious and natural interpretation.

(2.) The word here used--wives--is never used of itself to denote deaconesses.

(3.) If the apostle had meant deaconesses, it would have been easy to express it without ambiguity. Comp. Rom 16:1.

(4.) What is here mentioned is important, whether the same thing is mentioned of bishops or not.

(5.) In the qualifications of bishops, the apostle had made a statement respecting his family, which made any specification about the particular members of the family unnecessary. He was to be one who presided in a proper manner over his own house, or who had a well-regulated family, 1Timm 3:4,5. By a comparison of this passage, also, with Tit 2:3,4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, especially important that they should be persons whose influence would be known to be decidedly favourable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be intrusted with any additional power or influence.

Grave. 1Timm 3:4.

Not slanderers. Comp. Tit 2:3, "Not false accusers." The Greek word is διαβολους--devils. It is used here in its original and proper sense, to denote a calumniator, slanderer, or accuser. It occurs in the same sense in 2Ti 3:3, Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered devil, Mt 4:1; and is given to Satan, the prince of the fallen angels, (Mt 9:34,) by way of eminence, as the accuser. Comp. Job 1:6, and following; Rev 12:10. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character Of others.

Sober. 1Timm 3:2.

Faithful in all things. To their husbands, to their families, to the church, to the Saviour.

(e) "wives be grave" Tit 2:3

‏ Titus 2:2

Verse 2. That the aged men. All aged men--for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or presbyters. If he had, he would have used the common word-- πρεσβυτερος presbyter (see Mt 15:2, 16:21, 21:23, 26:3,47,57,59, 1Timm 5:1,17,19, Tit 1:5 Jas 5:14, 1Pet 5:1,) instead of the unusual word-- πρεσβυτης an old or aged man--a word which occurs nowhere else in the New Testament except in Lk 1:18, "For I am an old man," and Phm 1:9, "being such an one as Paul the aged." It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which peculiarly pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the peculiar character of different classes of his hearers. The aged needed special instructions, and so did the young.

Be sober. Marg., vigilant. See the word explained 1Timm 3:2, where it is rendered vigilant. In 1Timm 3:11, the same word is rendered sober.

Grave. Serious. 1Timm 3:8. Compare Php 4:8, where the same word is rendered honest.

Temperate. σωφρονας. Rather, prudent, or sober-minded. See it explained 1Timm 3:2, where it is rendered sober. Also, Tit 1:8.

Sound in faith. 1Timm 1:10; Tit 1:13.

In charity. In love. 1Cor 13:1, seq. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind.

In patience. In the infirmities of old age--in the trials resulting from the loss of the friends of their early years --in their loneliness in the world, they should show that the effect of all God's dealings with them has been to produce patience. The aged should submit to the trials of their advanced years, also, with resignation--for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God.

(a) "aged men" Prov 16:31 (1) "sober" "vigilant"