Phili 1:1, 1Ti 3:1-10 | Barnes | STEP | EPISTLE TO THE PHILIPPIANS. INTRODUCTION. I. THE SITUATION OF PHILIPPI. PHILIPPI is mentioned in the New Testament only in the following places and connexions. In , it is said that Paul and his fellow-travellers "loosed from Troas, came with a straight course to Samothracia and Neapolis, and from thence to Philippi." It was at this time that the" Lord opened the heart of Lydia to attend to the things which were spoken by Paul," and that the jailer was converted under such interesting circumstances. In , it appears that Paul again visited Philippi after he had been to Athens and Corinth, and when on his way to Judea. From Philippi he went to Troas. In , Paul alludes to the shameful treatment which he had received at Philippi, and to the fact, that having been treated in that manner at Philippi, he had passed to Thessalonica, and preached the gospel there. Philippi received its name from Philip, the father of Alexander the Great. Before his time its history is unknown. It is said that it was founded on the site of an old Thasian settlement, and that its former name was Crenides, from the circumstance of its being surrounded by numerous rivulets and springs descending from the neighbouring mountains, (from κρηνη-- krene , a spring.) The city was also called Dathos, or Datos--δατος. . The Thasians, who inhabited the island of Thasus, lying off the coast in the AEgean Sea, had been attracted to the place by the valuable mines of gold and silver which were found in that region. It was a city of Macedonia, to the north-east of Amphipolis, and nearly east of Thessalonica. It was not far from the borders of Thrace. It was about fifteen or twenty miles from the AEgean Sea, in the neighbourhood of Mount Pangeeus, and had a small river or stream running near it which emptied into the AEgean Sea. Of the size of the city when the gospel was preached there by Paul we have no information. This city was originally within the limits of Thrace. Philip of Macedon having turned his attention to Thrace, the situation of Crenides and Mount Pangeeus naturally attracted his notice. Accordingly he invaded this country, expelled the feeble Cotys from his throne, and then proceeded to found a new city, on the site of the old Thasian colony, which he called after his own name, Philippi . Anthon, Class. Die. When Macedonia became subject to the Romans, the advantages attending the situation of Philippi induced that people to send a colony there, and it became one of the most flourishing cities of the empire. Comp. ; Pliny, iv. 10. There is a medal of this city with the following inscription: COL. JUL. AUG. PHIL.; from which it appears that there was a colony sent there by Julius Caesar. Michaelis . The city derived considerable importance from the fact that it was a principal thoroughfare from Asia to Europe, as the great leading road from one continent to the other was in the vicinity. This road is described at length by Appian, De Bell. Civ L. iv. e. 105, 106. This city is celebrated in history from the fact that it was here that a great victory, deciding the fate of the Roman empire, was obtained by Octavianus (afterwards Augustus Ceesar) and Antony over the forces of Brutus and Cassius, by which the republican party was completely subdued. In this battle, Cassius, who was hard pressed and defeated by Antony, and who supposed that everything was lost, slew himself in despair. Brutus deplored his loss with tears of the sincerest sorrow, calling him "the last of the Romans." After an interval of twenty days, Brutus hazarded a second battle. Where he himself fought in person he was successful; but the army everywhere else gave way, and the battle terminated in the entire defeat of the republican party. Brutus escaped with a few friends, passed a night in a cave, and, seeing that all was irretrievably lost, ordered Strato, one of his attendants, to kill him. Strato for a long time refused; but seeing Brutus resolute, he turned away his face, and held his sword, and Brutus fell upon it. The city of Philippi is often mentioned by the Byzantine writers in history. Its ruins still retain the name of Filibah . Two American missionaries visited these ruins in May, 1834. They saw the remains of what might have been the forum or market-place, where Paul and Silas were beaten, ; and also the fragments of a splendid palace. The road by which Paul went from Neapolis to Philippi, they think, is the same that is now travelled, as it is cut through the most difficult passes in the mountains. It is still paved throughout. II.--THE ESTABLISHMENT OF THE CHURCH IN PHILIPPI. PHILIPPI was the first place in Europe where the gospel was preached; and this fact invests the place with more interest and importance than it derives from the battle fought there. The gospel was first preached here, in very interesting circumstances, by Paul and Silas. Paul had been called by a remarkable vision to go into Macedonia, and the first place where he preached was Philippi; having made his way, as his custom was, directly to the capital. The first person to whom he preached was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was converted, and received Paul and Silas into her house, and entertained them hospitably. In consequence of Paul's casting out an evil spirit from a "damsel possessed of a spirit of divination," by which the hope of gain by those who kept her in their employ was destroyed, the populace was excited, and Paul and Silas were thrown into the inner prison, and their feet were made fast in the stocks. Here, at midnight, God interposed in a remarkable manner. An earthquake shook the prison; their bonds were loosened; the doors of the prison were thrown open; and their keeper, who before had treated them with peculiar severity, was converted, and all his family were baptized. It was in such solemn circumstances that the gospel was first introduced into Europe. After the tumult, and the conversion of the jailer, Paul was honourably released, and soon left the city, . He subsequently visited Macedonia before his imprisonment, at Rome, and doubtless went to Philippi, . It is supposed that after his first imprisonment at Rome, he was released, and again visited the churches which he had founded. In this epistle , he expresses a confident hope that he would be released, and would be permitted to see them again; and there is a probability that his wishes in regard to this were accomplished. See Introduction to 2 Timothy. III.--THE TIME WHEN THE EPISTLE WAS WRITTEN. IT is evident that this epistle was written from Rome. This appears, (1.) because it was composed when Paul was in" bonds," ; (2.) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome. Thus, in chap. i. 13, he says that his "bonds were manifested in all the palace ;" a phrase which would naturally suggest the idea of the Roman capitol; and, in , he says, "All the saints salute you, chiefly they that are of Caesar's household ." It is further evident that it was after he had been imprisoned for a considerable time, and probably not long before his release. This appears from the following circumstances: (1.) The apostle had been a prisoner so long in Rome, that the character which he had manifested in his trials had contributed considerably to the success of the gospel, . His bonds, he says, were manifest "in all the palace;" and many of the brethren had become increasingly bold by his "bonds," and had taken occasion to preach the gospel without fear. (2.) The account given of Epaphroditus imports that, when Paul wrote this epistle, he had been a considerable time at Rome. He was with Paul in Rome, and had been sick there. The Philippians had received an account of his sickness, and he had again been informed how much they had been affected with the intelligence of his illness, . The passing and repassing of this intelligence, Dr. Paley remarks, must have occupied considerable time, and must have all taken place during Paul's residence at Rome. (3.) After a residence at Rome, thus proved to have been of considerable duration, Paul, at the time of writing this epistle, regards the decision of his destiny as at hand. He anticipates that the matter would soon be determined. . "Him therefore (Timothy) I hope to send presently, so soon as I see how it will go with me." He had some expectation that he might be released, and be permitted to visit them again. . "I trust in the Lord that I also myself shall come shortly." Comp. . Yet he was not absolutely certain how it would go with him, and though in one place he speaks with great confidence that he would be released, , yet in another he suggests the possibility that he might be put to death. : "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." These circumstances concur to fix the time of writing the epistle to the period at which the imprisonment in Rome was about to terminate. From , we learn that Paul was in Rome "two whole years;" and it was during the latter part of this period that the epistle was written. It is commonly agreed, therefore, that it was written about A.D. 61 or 62. Hug (Intro.) places it at the end of the year 61, or the beginning of the year 62; Lardner, at the close of the year 62. It is evident that it was written before the great conflagration at Rome in the time of Nero, (A.D. 64;) for it is hardly credible that Paul would have omitted a reference to such an event, if it had occurred. It is certain, from the persecution of the Christians which followed that event, that he would not have been likely to have represented his condition to be so favourable as he has done in this epistle. He could hardly have looked then for a release. IV.--THE DESIGN AND CHARACTER OF THE EPISTLE THE object of the epistle is apparent. It was sent by Epaphroditus, , who appears to have been a resident at Philippi, and a member of the church there, to express the thanks of the apostle for the favours which they had conferred on him, and to comfort them with the hope that he might be soon set at liberty. Epaphroditus had been sent by the Philippians to convey their benefactions to him in the time of his imprisonment, . While at Rome, he had been taken ill, . On his recovery, Paul deemed it proper that he should return at once to Philippi. It was natural that he should give them some information about his condition and prospects. A considerable part of the epistle, therefore, is occupied in giving an account of the effects of his imprisonment in promoting the spread of the gospel, and of his own feelings in the circumstances in which he then was. He was not yet certain what the result of his imprisonment would be, ; but he was prepared either to live or to die, . He wished to live only that he might be useful to others; and, supposing that he might be made useful, he had some expectation that he might be released from his bonds. There is, perhaps, no one of the epistles of the apostle Paul which is so tender, and which abounds so much with expressions of kindness, as this. In relation to other churches he was often under the necessity of using the language of reproof. The prevalence of some error, as in the churches of Galatia; the existence of divisions and strifes, or some aggravated case requiring discipline, or some gross irregularity, as in the church at Corinth, frequently demanded the language of severity. But, in the church at Philippi, there was scarcely anything which required rebuke; there was very much that demanded commendation and gratitude. Their conduct towards him, and their general deportment, had been exemplary, generous, noble. They had evinced for him the tenderest regard in his troubles: providing for his wants, sending a special messenger to supply him when no other opportunity occurred, , and sympathizing with him in his trials; and they had, in the order, peace, and harmony of the church, eminently adorned the doctrine of the Saviour. The language of the apostle, therefore, throughout the epistle, is of the most affectionate character--such as a benevolent heart would always choose to employ, and such as must have been exceedingly grateful to them. Paul never hesitated to use the language of commendation where it was deserved, as he never shrank from reproof where it was merited; and he appears to have regarded the one as a matter of duty as much as the other. We are to remember, too, the circumstances of Paul, and to ask what kind of an epistle an affectionate and grateful spiritual father would be likely to write to a much-beloved flock, when he felt that he was about to die and we shall find that this is just such an epistle as we should suppose such a man would write. It breathes the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon "be with Christ." Though there was some expectation of a release, yet his situation was such as led him to look death in the face. He was lying under heavy accusations; he had no hope of justice from his own countrymen; the character of the sovereign, Nero, was not such as to inspire him with great confidence of having justice done; and it is possible that the fires of persecution had already begun to burn. At the mercy of such a man as Nero; a prisoner; among strangers; and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardour of affection, breathing through the entire epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians. He expresses his grateful remembrance of all their kindness; he evinces a tender regard for their welfare; and he pours forth the full-flowing language of gratitude, and utters a father's feelings toward them by tender and kind admonitions. It is important to remember these circumstances in the interpretation of this epistle. It breathes the language of a father, rather than the authority of an apostle; the entreaties of a tender friend, rather than the commands of one in authority. It expresses the affections of a man who felt that he might be near death, and who tenderly loved them; and it will be, to all ages, a model of affectionate counsel and advice. THE EPISTLE TO THE PHILIPPIANS. CHAPTER I. ANALYSIS OF THE CHAPTER. This chapter embraces the following points :-- I. The salutation to the church, . II. , the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end. III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ, . IV. In , he states to them what had been the effect of his imprisonment in Rome--presuming that it would be grateful intelligence to them that even his imprisonment had been overruled for the spread of the gospel. His trials, he says, had been the means of the extension of the knowledge of Christ even in the palace, and many Christians had been emboldened by his sufferings to increased diligence in making known the truth. Some indeed, he says, preached Christ from unworthy motives, and with a view to increase his affliction, but in the great fact that Christ was preached he says he rejoiced. Forgetting himself, and any injury which they might design to do to him, he could sincerely rejoice that the gospel was proclaimed--no matter by whom or with what motives. The whole affair he trusted would be made conducive to his salvation. Christ was the great end and aim of his life; and if he were made known, everything else was of minor importance. V. The mention of the fact, , that his great aim in living was "Christ," leads him to advert to the probability that he might soon be with him, . So great was his wish to be with him, that he would hardly know which to choose--whether to die at once, or to live and to make him known to others. Believing, however, that his life might be still useful to them, he had an expectation of considerable confidence that his life would be spared, and that he would be released. VI. The chapter closes, , with an earnest exhortation that they would live as became the gospel of Christ. Whatever might befall him--whether he should be permitted to see them, or should hear of them--he entreated that he might know that they were living as became the gospel. They were not to be afraid of their adversaries; and if called to suffer, they were to remember that "it was given" them not only to believe on the Redeemer, but also to suffer in his cause. Verse 1. Paul and Timotheus . Paul frequently unites some person with him in his epistles. . It is clear, from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul; and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him ill his sufferings. . There was special propriety in the fact that Timothy was joined with the apostle in writing the epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare, . Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterwards. The servants of Jesus Christ . . To all the saints in Christ Jesus . The common appellation given to the church, denoting that it was holy. . With the Bishops . συνεπισκοποις. . The word here used occurs in the New Testament only in the following places: , translated overseers , and ; , in each of which places it is rendered bishop . The word properly means, an inspector, overseer, or guardian , and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter . It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel; for the word is here used in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church here, except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. thus Jerome, one of the early fathers, says respecting the word bishop:--"A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common council of presbyters. But afterwards , it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like those who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostle spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 68. And Deacons . On the appointment of deacons, and their duty, . The word deacons does not occur before this place in the common version of the New Testament, though the Greek word here rendered deacon frequently occurs. It is rendered minister and ministers , in ; ; servant and servants , ; ; and deacon or deacons , . The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi; and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark, (1.) that but two orders of ministers are mentioned. This is undeniable, whatever rank they may have held. (1.) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were, in fact, but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutation? Why does he refer to the two other "orders of clergy," without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact ? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate. (3.) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan." (4.) The church at Philippi was in the centre of a large territory, was the capital of Macedonia, and was not likely to be placed fix subjection to the diocesan of another region. (5.) It was surrounded by other churches, as we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea, . (6.) There is more than one bishop mentioned as connected with the church at Philippi. But these could not have been bishops of the Episcopal or prelatical order. If Episcopalians choose to say that they were prelates , then it follows (a.) that there was a plurality of such persons in the same diocese, the same city, and the same church--which is contrary to the fundamental idea of Episcopacy, It follows also, (b.) that there was entirely wanting in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters--that is, an order of men of "superior" rank, designated to exercise jurisdiction over "priests" who had no existence. If there were such presbyters or "priests" there, why did not Paul name them? If their office was one contemplated in the church, and was then vacant, how did this happen? and if this were so, why is there no allusion to so remarkable a fact? (7.) It follows, therefore, that in this church there were but two orders of officers; and, further, that it is right and proper to apply the term bishop to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate. (8.) The same thing may be observed in regard to the distinction between" teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is that such an office existed in some of the primitive churches, yet here is one church where no such officer is found; and this fact proves that such an officer is not essential to the Christian church. (a) "with the bishops"

Philippians 1:1

EPISTLE TO THE PHILIPPIANS.

INTRODUCTION.

I. THE SITUATION OF PHILIPPI.

PHILIPPI is mentioned in the New Testament only in the following places and connexions. In Acts 16:11,12, it is said that Paul and his fellow-travellers "loosed from Troas, came with a straight course to Samothracia and Neapolis, and from thence to Philippi." It was at this time that the" Lord opened the heart of Lydia to attend to the things which were spoken by Paul," and that the jailer was converted under such interesting circumstances. In Acts 20:1-6, it appears that Paul again visited Philippi after he had been to Athens and Corinth, and when on his way to Judea. From Philippi he went to Troas. In 1Thes 2:2, Paul alludes to the shameful treatment which he had received at Philippi, and to the fact, that having been treated in that manner at Philippi, he had passed to Thessalonica, and preached the gospel there.

Philippi received its name from Philip, the father of Alexander the Great. Before his time its history is unknown. It is said that it was founded on the site of an old Thasian settlement, and that its former name was Crenides, from the circumstance of its being surrounded by numerous rivulets and springs descending from the neighbouring mountains, (from κρηνη--krene, a spring.) The city was also called Dathos, or Datos--δατος. Acts 16:12. The Thasians, who inhabited the island of Thasus, lying off the coast in the AEgean Sea, had been attracted to the place by the valuable mines of gold and silver which were found in that region. It was a city of Macedonia, to the north-east of Amphipolis, and nearly east of Thessalonica. It was not far from the borders of Thrace. It was about fifteen or twenty miles from the AEgean Sea, in the neighbourhood of Mount Pangeeus, and had a small river or stream running near it which emptied into the AEgean Sea. Of the size of the city when the gospel was preached there by Paul we have no information.

This city was originally within the limits of Thrace. Philip of Macedon having turned his attention to Thrace, the situation of Crenides and Mount Pangeeus naturally attracted his notice. Accordingly he invaded this country, expelled the feeble Cotys from his throne, and then proceeded to found a new city, on the site of the old Thasian colony, which he called after his own name, Philippi. Anthon, Class. Die. When Macedonia became subject to the Romans, the advantages attending the situation of Philippi induced that people to send a colony there, and it became one of the most flourishing cities of the empire. Comp. Acts 16:12; Pliny, iv. 10. There is a medal of this city with the following inscription: COL. JUL. AUG. PHIL.; from which it appears that there was a colony sent there by Julius Caesar. Michaelis. The city derived considerable importance from the fact that it was a principal thoroughfare from Asia to Europe, as the great leading road from one continent to the other was in the vicinity. This road is described at length by Appian, De Bell. Civ L. iv. e. 105, 106.

This city is celebrated in history from the fact that it was here that a great victory, deciding the fate of the Roman empire, was obtained by Octavianus (afterwards Augustus Ceesar) and Antony over the forces of Brutus and Cassius, by which the republican party was completely subdued. In this battle, Cassius, who was hard pressed and defeated by Antony, and who supposed that everything was lost, slew himself in despair. Brutus deplored his loss with tears of the sincerest sorrow, calling him "the last of the Romans." After an interval of twenty days, Brutus hazarded a second battle. Where he himself fought in person he was successful; but the army everywhere else gave way, and the battle terminated in the entire defeat of the republican party. Brutus escaped with a few friends, passed a night in a cave, and, seeing that all was irretrievably lost, ordered Strato, one of his attendants, to kill him. Strato for a long time refused; but seeing Brutus resolute, he turned away his face, and held his sword, and Brutus fell upon it. The city of Philippi is often mentioned by the Byzantine writers in history. Its ruins still retain the name of Filibah. Two American missionaries visited these ruins in May, 1834. They saw the remains of what might have been the forum or market-place, where Paul and Silas were beaten, Acts 16:19; and also the fragments of a splendid palace. The road by which Paul went from Neapolis to Philippi, they think, is the same that is now travelled, as it is cut through the most difficult passes in the mountains. It is still paved throughout.

II.--THE ESTABLISHMENT OF THE CHURCH IN PHILIPPI.

PHILIPPI was the first place in Europe where the gospel was preached; and this fact invests the place with more interest and importance than it derives from the battle fought there. The gospel was first preached here, in very interesting circumstances, by Paul and Silas. Paul had been called by a remarkable vision Acts 16:9 to go into Macedonia, and the first place where he preached was Philippi; having made his way, as his custom was, directly to the capital. The first person to whom he preached was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was converted, and received Paul and Silas into her house, and entertained them hospitably. In consequence of Paul's casting out an evil spirit from a "damsel possessed of a spirit of divination," by which the hope of gain by those who kept her in their employ was destroyed, the populace was excited, and Paul and Silas were thrown into the inner prison, and their feet were made fast in the stocks. Here, at midnight, God interposed in a remarkable manner. An earthquake shook the prison; their bonds were loosened; the doors of the prison were thrown open; and their keeper, who before had treated them with peculiar severity, was converted, and all his family were baptized. It was in such solemn circumstances that the gospel was first introduced into Europe. After the tumult, and the conversion of the jailer, Paul was honourably released, and soon left the city, Acts 16:40. He subsequently visited Macedonia before his imprisonment, at Rome, and doubtless went to Philippi, Acts 20:1,2. It is supposed that after his first imprisonment at Rome, he was released, and again visited the churches which he had founded. In this epistle Php 1:25,26, 2:24, he expresses a confident hope that he would be released, and would be permitted to see them again; and there is a probability that his wishes in regard to this were accomplished. See Introduction to 2 Timothy.

III.--THE TIME WHEN THE EPISTLE WAS WRITTEN.

IT is evident that this epistle was written from Rome. This appears,

(1.) because it was composed when Paul was in" bonds," Php 1:13,14;

(2.) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome. Thus, in chap. i. 13, he says that his "bonds were manifested in all the palace;" a phrase which would naturally suggest the idea of the Roman capitol; and, in Php 4:22, he says, "All the saints salute you, chiefly they that are of Caesar's household." It is further evident that it was after he had been imprisoned for a considerable time, and probably not long before his release. This appears from the following circumstances:

(1.) The apostle had been a prisoner so long in Rome, that the character which he had manifested in his trials had contributed considerably to the success of the gospel, Php 1:12-14. His bonds, he says, were manifest "in all the palace;" and many of the brethren had become increasingly bold by his "bonds," and had taken occasion to preach the gospel without fear.

(2.) The account given of Epaphroditus imports that, when Paul wrote this epistle, he had been a considerable time at Rome. He was with Paul in Rome, and had been sick there. The Philippians had received an account of his sickness, and he had again been informed how much they had been affected with the intelligence of his illness, Php 2:25,26. The passing and repassing of this intelligence, Dr. Paley remarks, must have occupied considerable time, and must have all taken place during Paul's residence at Rome.

(3.) After a residence at Rome, thus proved to have been of considerable duration, Paul, at the time of writing this epistle, regards the decision of his destiny as at hand. He anticipates that the matter would soon be determined. Php 2:23. "Him therefore (Timothy) I hope to send presently, so soon as I see how it will go with me." He had some expectation that he might be released, and be permitted to visit them again. Php 2:24. "I trust in the Lord that I also myself shall come shortly." Comp. Php 1:25,27. Yet he was not absolutely certain how it would go with him, and though in one place he speaks with great confidence that he would be released, Php 1:25, yet in another he suggests the possibility that he might be put to death. Php 2:17: "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." These circumstances concur to fix the time of writing the epistle to the period at which the imprisonment in Rome was about to terminate. From Acts 28:30, we learn that Paul was in Rome "two whole years;" and it was during the latter part of this period that the epistle was written. It is commonly agreed, therefore, that it was written about A.D. 61 or 62. Hug (Intro.) places it at the end of the year 61, or the beginning of the year 62; Lardner, at the close of the year 62. It is evident that it was written before the great conflagration at Rome in the time of Nero, (A.D. 64;) for it is hardly credible that Paul would have omitted a reference to such an event, if it had occurred. It is certain, from the persecution of the Christians which followed that event, that he would not have been likely to have represented his condition to be so favourable as he has done in this epistle. He could hardly have looked then for a release.

IV.--THE DESIGN AND CHARACTER OF THE EPISTLE

THE object of the epistle is apparent. It was sent by Epaphroditus, Php 2:25, who appears to have been a resident at Philippi, and a member of the church there, to express the thanks of the apostle for the favours which they had conferred on him, and to comfort them with the hope that he might be soon set at liberty. Epaphroditus had been sent by the Philippians to convey their benefactions to him in the time of his imprisonment, Php 4:18. While at Rome, he had been taken ill, Php 2:26,27. On his recovery, Paul deemed it proper that he should return at once to Philippi. It was natural that he should give them some information about his condition and prospects. A considerable part of the epistle, therefore, is occupied in giving an account of the effects of his imprisonment in promoting the spread of the gospel, and of his own feelings in the circumstances in which he then was. He was not yet certain what the result of his imprisonment would be, Php 1:20; but he was prepared either to live or to die, Php 1:23. He wished to live only that he might be useful to others; and, supposing that he might be made useful, he had some expectation that he might be released from his bonds. There is, perhaps, no one of the epistles of the apostle Paul which is so tender, and which abounds so much with expressions of kindness, as this. In relation to other churches he was often under the necessity of using the language of reproof. The prevalence of some error, as in the churches of Galatia; the existence of divisions and strifes, or some aggravated case requiring discipline, or some gross irregularity, as in the church at Corinth, frequently demanded the language of severity. But, in the church at Philippi, there was scarcely anything which required rebuke; there was very much that demanded commendation and gratitude. Their conduct towards him, and their general deportment, had been exemplary, generous, noble. They had evinced for him the tenderest regard in his troubles: providing for his wants, sending a special messenger to supply him when no other opportunity occurred, Php 4:10, and sympathizing with him in his trials; and they had, in the order, peace, and harmony of the church, eminently adorned the doctrine of the Saviour. The language of the apostle, therefore, throughout the epistle, is of the most affectionate character--such as a benevolent heart would always choose to employ, and such as must have been exceedingly grateful to them. Paul never hesitated to use the language of commendation where it was deserved, as he never shrank from reproof where it was merited; and he appears to have regarded the one as a matter of duty as much as the other. We are to remember, too, the circumstances of Paul, and to ask what kind of an epistle an affectionate and grateful spiritual father would be likely to write to a much-beloved flock, when he felt that he was about to die and we shall find that this is just such an epistle as we should suppose such a man would write. It breathes the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon "be with Christ." Though there was some expectation of a release, yet his situation was such as led him to look death in the face. He was lying under heavy accusations; he had no hope of justice from his own countrymen; the character of the sovereign, Nero, was not such as to inspire him with great confidence of having justice done; and it is possible that the fires of persecution had already begun to burn. At the mercy of such a man as Nero; a prisoner; among strangers; and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardour of affection, breathing through the entire epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians. He expresses his grateful remembrance of all their kindness; he evinces a tender regard for their welfare; and he pours forth the full-flowing language of gratitude, and utters a father's feelings toward them by tender and kind admonitions. It is important to remember these circumstances in the interpretation of this epistle. It breathes the language of a father, rather than the authority of an apostle; the entreaties of a tender friend, rather than the commands of one in authority. It expresses the affections of a man who felt that he might be near death, and who tenderly loved them; and it will be, to all ages, a model of affectionate counsel and advice.

THE EPISTLE TO THE PHILIPPIANS. CHAPTER I.

ANALYSIS OF THE CHAPTER.

This chapter embraces the following points :--

I. The salutation to the church, Php 1:1,2.

II. Php 1:3-8, the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end.

III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ, Php 1:9-11.

IV. In Php 1:12-21, he states to them what had been the effect of his imprisonment in Rome--presuming that it would be grateful intelligence to them that even his imprisonment had been overruled for the spread of the gospel. His trials, he says, had been the means of the extension of the knowledge of Christ even in the palace, and many Christians had been emboldened by his sufferings to increased diligence in making known the truth. Some indeed, he says, preached Christ from unworthy motives, and with a view to increase his affliction, but in the great fact that Christ was preached he says he rejoiced. Forgetting himself, and any injury which they might design to do to him, he could sincerely rejoice that the gospel was proclaimed--no matter by whom or with what motives. The whole affair he trusted would be made conducive to his salvation. Christ was the great end and aim of his life; and if he were made known, everything else was of minor importance.

V. The mention of the fact, Php 1:21, that his great aim in living was "Christ," leads him to advert to the probability that he might soon be with him, Php 1:22-26. So great was his wish to be with him, that he would hardly know which to choose--whether to die at once, or to live and to make him known to others. Believing, however, that his life might be still useful to them, he had an expectation of considerable confidence that his life would be spared, and that he would be released.

VI. The chapter closes, Php 1:27-30, with an earnest exhortation that they would live as became the gospel of Christ. Whatever might befall him--whether he should be permitted to see them, or should hear of them--he entreated that he might know that they were living as became the gospel. They were not to be afraid of their adversaries; and if called to suffer, they were to remember that "it was given" them not only to believe on the Redeemer, but also to suffer in his cause.

Verse 1. Paul and Timotheus. Paul frequently unites some person with him in his epistles. 1Cor 1:1. It is clear, from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul; and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him ill his sufferings. 2Ti 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare, Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterwards.

The servants of Jesus Christ. Rom 1:1.

To all the saints in Christ Jesus. The common appellation given to the church, denoting that it was holy. Rom 1:7.

With the Bishops. συνεπισκοποις. Acts 20:28. The word here used occurs in the New Testament only in the following places: Acts 20:28, translated overseers, and Php 1:1, 1Timm 3:2; Tit 1:7, 1Pet 2:25, in each of which places it is rendered bishop. The word properly means, an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel; for the word is here used in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church here, except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. thus Jerome, one of the early fathers, says respecting the word bishop:--"A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common council of presbyters. But afterwards, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like those who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostle spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 68.

And Deacons. On the appointment of deacons, and their duty, Acts 6:1. The word deacons does not occur before this place in the common version of the New Testament, though the Greek word here rendered deacon frequently occurs. It is rendered minister and ministers, in Mt 20:26, Mk 10:43, Rom 13:4, 15:8 1Cor 3:5, 2Cor 3:6, 6:4, 11:15,23, Gall 2:17, Eph 3:7, 6:21, Col 1:7,23,25; Col 4:7, 1Timm 4:6; servant and servants, Mt 22:13; Mt 23:11, Mk 9:35, Jn 2:5,9, 12:26, Rom 16:1; and deacon or deacons, Php 1:1, 1Timm 3:8,12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi; and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark,

(1.) that but two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.

(1.) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were, in fact, but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutation? Why does he refer to the two other "orders of clergy," without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.

(3.) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan."

(4.) The church at Philippi was in the centre of a large territory, was the capital of Macedonia, and was not likely to be placed fix subjection to the diocesan of another region.

(5.) It was surrounded by other churches, as we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea, Acts 17.

(6.) There is more than one bishop mentioned as connected with the church at Philippi. But these could not have been bishops of the Episcopal or prelatical order. If Episcopalians choose to say that they were prelates, then it follows

(a.) that there was a plurality of such persons in the same diocese, the same city, and the same church--which is contrary to the fundamental idea of Episcopacy, It follows also,

(b.) that there was entirely wanting in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters--that is, an order of men of "superior" rank, designated to exercise jurisdiction over "priests" who had no existence. If there were such presbyters or "priests" there, why did not Paul name them? If their office was one contemplated in the church, and was then vacant, how did this happen? and if this were so, why is there no allusion to so remarkable a fact?

(7.) It follows, therefore, that in this church there were but two orders of officers; and, further, that it is right and proper to apply the term bishop to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.

(8.) The same thing may be observed in regard to the distinction between" teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is that such an office existed in some of the primitive churches, yet here is one church where no such officer is found; and this fact proves that such an officer is not essential to the Christian church.

(a) "with the bishops" Acts 16:12

1 Timothy 3:1-10

1st Timothy Chapter 3

ANALYSIS OF THE CHAPTER

THE object of this chapter is to give directions respecting the qualifications and duties of the officers of the Christian church. As it is evident that Timothy was to be partly employed in the appointment of suitable officers for the church at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a full statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. The chapter embraces the following subjects:--

I. The qualifications of a bishop, 1Timm 3:1-7. The enumeration of his qualifications is preceded by a general statement that the office was an honourable one, and that he who aspired to it, sought an employment that was, in itself, to be regarded as desirable, 1Timm 3:1. The qualifications specified for this office, are the following:--

(1.) He must be a man of good private character; possessing and illustrating the Christian virtues, or, as we would say now, an upright man, and a Christian gentleman, 1Timm 3:2,3.

(2.) He must be a man who ruled his own house well, and who thus showed that he was qualified to preside as the first officer in the church of God, 1Timm 3:4,5.

(3.) He must be a man of suitable age and experience--one who would not be likely to fall into the temptations that are laid for the young, 1Timm 3:6.

(4.) He must have a fair reputation among those who were not Christians --as it is intended that the influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity, 1Timm 3:7.

II. The qualifications of deacons, 1Timm 3:8-10,12,13. They must be,

(1.) Men of fair character--serious, temperate, candid, 1Timm 3:8.

(2.) Men who hold to the doctrines of the gospel with a pure conscience, 1Timm 3:9.

(3.) Men who have been proved, and who have shown that they are qualified to serve the church, 1Timm 3:10.

(4.) Men whose wives are of such a character that their example will contribute to the promotion of the common cause, 1Timm 3:11.

(5.) Men not living in polygamy, and who exercise exemplary family government, 1Timm 3:12,13.

III. The reason why Paul gave these instructions to Timothy, 1Timm 3:14,15. It was, that he might know how he ought to demean himself in the important station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus; but, in the mean time, he gave him these written counsels, that he might understand particularly the duty which was required of him.

IV. The chapter closes with a statement which seems to have been intended to impress the mind of Timothy with the importance of the duties in which he was engaged, 1Timm 3:15,16. The statement is, that the church is the great defender of the truth in the world, 1Timm 3:15, and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth--a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among men, 1Timm 3:16. This reason is further urged in the following chapter, by showing that the time would come when, under the influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted.

Verse 1. This is a true saying. Gr., "Faithful is the word"--the very phrase which is used in 1Timm 1:15. 1Timm 1:15. The idea here is, that it was worthy of credence; it was not to be doubted.

If a man desire. Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel--a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications; and no one who "desires" the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered desire here, (ορεγω,) denotes, properly, to reach or stretch out--and hence to reach after anything, to long after, to try to obtain. Heb 11:16.

The office of a bishop. The Greek here is a single word-- επισκοπης. The word επισκοπη--episcoe--whence the word Episcopal is derived--occurs but four times in the New Testament. It is translated visitation in Lk 19:44, and 1Pet 2:12; bishoprick, Acts 1:20; and, in this place, office of a bishop. The verb from which it is derived, (επισκοπεω) occurs but twice. In Heb 12:15, it is rendered looking diligently; and in 1Pet 5:2, taking the oversight. The noun rendered bishop, occurs in Acts 20:28; Php 1:1, 1Timm 3:2, Tit 1:7, 1Pet 2:25. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow; and is of so general a character, that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry; and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any office. Thus it is applied

(a) to believers in general, directing them to "look diligently, lest any one should fail of the grace of God," Heb 12:15;

(b) to the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers," Acts 20:28;

(d.) to the officers of the church in Philippi, mentioned, in connection with deacons, as the only officers of the church there, "to the saints at Philippi, with the bishops and deacons," Php 1:1;

(e.) to Judas, the apostate, Acts 1:20; and

(f.) to the great Head of the church, the Lord Jesus Christ, 1Pet 2:25, "the Shepherd and Bishop of your souls." From this use of the term it follows,

(1.) That the word is never used to designate the peculiarity of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term bishop is never applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of Judas, Acts 1:20.

(2.) It is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors" to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops" that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "ALL that we read in the New Testament concerning 'bishops' is to be regarded as pertaining to the 'middle grade;' that is, to those who are now regarded as 'priests.'" This is not strictly correct, as is clear from the remarks above respecting what is called the 'middle grade;' but it is strictly correct so far as it affirms that it is never applied to prelates.

(3.) It is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank.

(4.) It has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior Order of clergy, as designating their peculiar office, is wholly to depart from the use of the word as it occurs in the Bible.

(5.) As it is never used in the Scriptures with reference to prelates, it should be used with reference to the pastors, or other officers of the church; and to be a pastor or overseer of the flock of Christ, should be regarded as being a scriptural bishop.

He desireth a good work. An honourable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for any one to desire the office of a bishop who has the proper qualifications. Comp. Rom 11:13.

(a) "bishop" Php 1:1 Verse 2. A bishop. A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church intrusted to him, 1Timm 3:4,5, and who was also a preacher of the gospel.

Must be blameless. This is a different word (ανεπιληπτος) from that rendered blameless in Lk 1:6, Php 2:15, 3:6, (αμεμπτος) Compare Lk 1:6; Php 3:6.

The word here used does not mean that, as a necessary qualification for office, a bishop should be perfect; but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if any charge could be brought against him implying moral obliquity, he is not fit for the office, he should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.

The husband of one wife. This need not be understood as requiring that a bishop should be a married man, as Vigilantias, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable, in general, it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question the Notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:

(1.) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should "have but one wife" would be naturally understood as prohibiting polygamy.

(2.) The marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressly declared to be proper, 1Cor 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for a man to marry the second time. But if it is lawful for any man, it is right for a minister of the gospel. No reason can be assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honourable for a minister of the gospel as for any other man, (comp. Heb 13:4; and, as Doddridge has well remarked, "circumstances may be so adjusted that there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it."

(3.) There was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practised, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonourable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that "marriage is honourable in all;" and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether! Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all! Would not a Romanist say so now?

Vigilant. This word νηφαλεος occurs only here and in 1Timm 3:11; Tit 2:2. It means, properly, sober, temperate, abstinent, especially in respect to wine; then sober-minded, watchful, circumspect. Robinson. A minister should have a watchful care over his own conduct. He should be on his guard against sin in any form.

Sober. σωφρονα. Properly, a man of a sound mind; one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word prudent would come nearer to the meaning of the apostle than any single word which we have.

Of good behaviour. Marg., modest. Coverdale renders it, mannerly. The most correct rendering, according to the modern use of language, would be, that he should be a gentleman. He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined intercourse, nor be unfit to appear respectably in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined intercourse, is indicative neither of talent, learning, nor religion; and though they are occasionally--not often--connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men ought to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases ought to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined intercourse. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are fitted to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the "long run," by disregarding the rules of refined intercourse; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of good-breeding.

Given to hospitality. This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, Rom 12:3, Heb 13:2. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.

Apt to teach. Gr., Didactic; that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to teach, or to communicate to his fellowmen the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart instruction to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavour to increase in knowledge, that he may be qualified to teach others. A man who would teach a people, must himself keep in advance of them on the subjects on which he would instruct them.

(b) "bishop" Tit 1:6 (1) "good behaviour" "modest" 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 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 Verse 9. Holding the mystery of the faith. On the word mystery, 1Cor 2:7. It means that which had been concealed, or hidden, but which was now revealed. The word faith, here, is synonymous with the gospel; and the sense is, that he should hold firmly the great doctrines of the Christian religion, which had been so long. concealed from men, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error, ought not to be in the office.

In a pure conscience. A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

(c) "the mystery" Eph 1:9 (d) "of the faith" 1Timm 3:16 Verse 10. And let these also be first proved. That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as preachers, but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonour the office. It is not said here, that there should be a formal trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Acts 6:3, when deacons were first appointed, the church was directed to "look out seven men of honest report," who might be appointed to the office.

Then let them use the office of a deacon. Let them be appointed to this office, and fulfil its duties.

Being found blameless. If nothing can be alleged against their character. 1Timm 3:2.