1Ti 3:3-7 | Barnes | STEP | Verse 3. Not given to wine . Marg., " Not ready to quarrel and offer wrong, as one in wine ." The Greek work (παροινος) occurs in the New Testament only here and in . It means, properly, by wine ; i.e., spoken of what takes place by or over wine , as revelry, drinking songs, etc. Then it denotes, as it does here, one who sits by wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any obligation of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use. , . No striker , he must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife. Not greedy of filthy lucre . Not contentious or avaricious. Gr., Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support, ; and following, but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world--the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined--it is important in the highest degree that the minister of religion should be an example of what men should be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach. But patient . Modest, mild, gentle. See the word (Gr.) in , where it is rendered gentle . The word means that the minister of the gospel should be a man of mild and kind demeanour, such as his Master was. Not a brawler . Comp. . That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, Not disposed to fight . Not covetous , Gr., Not a lover of silver ; that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good. (1) "Not given to wine" "not ready to quarrel and offer wrong, as one on wine" (a) "not a brawler"

1 Timothy 3:3-7

Verse 3. Not given to wine. Marg., "Not ready to quarrel and offer wrong, as one in wine." The Greek work (παροινος) occurs in the New Testament only here and in Tit 1:7. It means, properly, by wine; i.e., spoken of what takes place by or over wine, as revelry, drinking songs, etc. Then it denotes, as it does here, one who sits by wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any obligation of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use. Mt 11:19, 1Timm 5:23.

No striker, he must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife.

Not greedy of filthy lucre. Not contentious or avaricious. Gr., Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support, 1Cor 9:1; and following, but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world--the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined--it is important in the highest degree that the minister of religion should be an example of what men should be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach.

But patient. Modest, mild, gentle. See the word (Gr.) in Php 4:5, Tit 3:2, Jas 3:17, 1Pet 2:18, where it is rendered gentle. The word means that the minister of the gospel should be a man of mild and kind demeanour, such as his Master was.

Not a brawler. Comp. 2Ti 2:24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, Not disposed to fight.

Not covetous, Gr., Not a lover of silver; that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.

(1) "Not given to wine" "not ready to quarrel and offer wrong, as one on wine"

(a) "not a brawler" 2Ti 2:24 Verse 4. One that ruleth well his own house. This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a previous qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry should be one who governs his own house well. A want of this will always be a hinderance to extensive usefulness.

Having his children in subjection with all gravity. This does not mean that his children should evince gravity, whatever may be true on that point; but it refers to the father, he should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his intercourse with his children. It does not mean that he should be severe, stern, morose--which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner --but that he should be a serious and sober-minded man. He should maintain proper dignity, (σεμνοτης;) he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.

(a) "ruleth well" Ps 101:2 Verse 5. For if a man know not how to rule. This is a beautiful and striking argument. A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common wants. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be paternal. It should be felt that he who presides over it, has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify. Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith" with proper views and feelings? If, with all the natural and strong ties of affection, which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household, where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible, that he who knows not how to govern and reform his own family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle, to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance arbitrary authority in the church, even such authority as a father must of necessity employ in his own family. Hence he uses different words, he speaks of the father as 'ruling' over his own family, or presiding over it --προστηναι; he describes the minister of religion as having a tender care for the church --επιμελησεται. Verse 6. Not a novice. Marg., one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.

Lest being lifted up with pride. We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being intrusted at once with the highest office in the church, and by the commendations and flattery which he might there receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.

He fall into the condemnation of the devil. That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated, that the cause of the apostasy of Satan was Pride--a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honour which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered lifted up, (τυφωθεις,) is from a verb which means, to smoke, to fume, to surround with smoke; then to inflate--as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.

(1) "novice" "one newly come to the faith" (b) "pride" Prov 16:18 (c) "devil" Jude 1:6 Verse 7. Moreover he must have a good report of them which are without. Who are without the church; that is, of those who are not Christians. This includes, of course, all classes of those who are not Christians--heathens, infidels, Jews, moral men, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true, and just, and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. lie must not give occasion for scandal or reproach in his intercourse with the other sex, but must be regarded as a man of a pure life and of a holy walk. The reason for this injunction is too obvious. It is his business to endeavour to do such men good, and to persuade them to become Christians. But no minister of the gospel can possibly do such men good, unless they regard him as an upright and honest man. No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it, he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say, that he does not want a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation. Col 4:5; 1Thes 4:12.

Lest he fall into reproach. That is, in such a way as to bring dishonour on the ministerial character. His life will be such as to give men occasion to reproach the cause of religion.

And the snare of the devil. The snare which the devil lays to entrap and ruin the ministers of the gospel and all good men. The snare to which reference is here made, is that of blasting the character and influence of the minister of the gospel. The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence the necessity, on his part, of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it; and if the minister has any propensity which is not in entire accordance with honesty, Satan will take advantage of it, and lead him into the snare.

(d) "them which are without" Acts 22:12, 1Thes 4:12 (e) "snare or the devil" 1Timm 6:9, 2Ti 2:26