---
title: "Clarke"
description: "Verse 1 Timothy 3:1. This is a true saying — πιστος ο λογος. This is a true doctrine. These words are joined to the last verse of the preceding chapter by"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-timothy/3"
---

Verse [1 Timothy 3:1](../../../kjv/1-timothy/3/1). ***This is a true saying*** — πιστος ο λογος. *This is a* *true doctrine*. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated.
***The office of a bishop*** — επισκοπης. The *episcopacy*, *overseership* or *superintendency*. The word ορεγεται, which we translate *desire*, signifies *earnest, eager, passionate desire*; and επιθυμει, which we translate *desire*, also signifies *earnestly* *to desire or covet*. It is strange that the episcopacy, in those times, should have been an object of *intense desire* to any man; when it was a place of danger, awl exposure to severe labour, want, persecution, and death, without any secular emolument whatsoever. On this ground I am led to think that the Spirit of God designed these words more for the ages that were to come, than for those which were then; and in reference to after ages the whole of what follows is chiefly to be understood.
***A good work.*** — A *work* it then was; heavy, incessant, and painful. There were no unpreaching prelates in those days, and should be none now. *Episcopacy* in the *Church* of God is of Divine appointment, and should be maintained and respected. Under God, there should be supreme governors in the *Church* as well as in the *state*. The *state* has its *monarch*, the Church has its *bishop;* one should govern according to the *laws of the land*, the other according to the *word of God*.
What a *constitutional king should be*, the principles of the *constitution* declare; what a *bishop* should be, the following verses particularly show.

Verse [1 Timothy 3:2](../../../kjv/1-timothy/3/2). ***A bishop then must be blameless*** — Our term *bishop* comes from the Anglo-Saxon [A.S.], which is a mere corruption of the Greek επισκοπος, and the Latin *episcopus*; the former being compounded of επι, *over*, and σκεπτομαι, to *look* or *inspect*, signifies one who has the *inspection* or *oversight* of a place, persons, or business; what we commonly term a *superintendent*. The New Testament writers have borrowed the term from the *Septuagint*, it being the word by which they translate the *pakid* of the Hebrew text, which signifies a *visiter*, one that *personally inspects* the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the *oversight* of Christ's flock, [Acts 20:28](../../../kjv/acts/20/28); and to such like persons in other places, [Philippians 1:1](../../../kjv/philippians/1/1); [1 Timothy 3:2](../../../kjv/1-timothy/3/2), the place in question; and [Titus 1:7](../../../kjv/titus/1/7).
Let us consider the *qualifications* of a Christian bishop, and then we shall soon discover *who* is fit for the office.
*First*. - This Christian bishop **must be*****blameless***; ανεπιληπτον, a person *against whom no evil can be proved*; one who is everywhere *invulnerable*; for the word is a metaphor, taken from the case of an expert and skilful pugilist, who *so defends* *every part of his body* that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian *faith*, or *deficient* in the *fulfilment* of any *duty* incumbent on a Christian. He *must* be irreprehensible; for how can he reprove that in others which they can reprove in him?
*Second*. - **He must be*****the husband of one wife***. He should be a *married* man, but he should be no *polygamist*; and have only *one* *wife*, i.e. *one* at *a time*. It does *not mean* that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by *one* *wife* the *Church* is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has *divorced* his wife and married another; nor one that has *two wives* at a time. It does not appear to have been any part of the apostle's design to prohibit *second* marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law.
*Third*. - **He must be*****vigilant***; νηφαλεον, from νη, *not* and πιω, to *drink*. *Watchful*; for as one who drinks is apt to *sleep*, so he who abstains from it is more likely to keep *awake*, and attend to his *work* and *charge*. A bishop has to watch *over* the Church, and watch *for* it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον. this may be the better *orthography*, but makes no alteration in the sense.
*Fourth*. - **He must be*****sober***; σωφρονα, *prudent* or, according to the etymology of the word, from σως, sound, and φρην, *mind, a* *man of a sound mind*; having a good understanding, and the complete government of all his passions.
A bishop should be a man of *learning*, of an extensive and well cultivated mind, dispassionate, prudent, and sedate.
*Fifth*. - **He must be*****of good behaviour***; κοσμιον, *orderly*, *decent, grave*, and *correct* in the whole of his *appearance*, *carriage*, and *conduct*. The preceding term, σωφρονα, refers to the *mind*; this latter, κοσμιον, to the *external manners*. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace.
*Sixth*. - **He must be*****given to hospitality***; φιλοξενον, literally, a *lover of strangers*; one who is ready to receive into his house and relieve every necessitous stranger. *Hospitality*, in those primitive times, was a great and necessary virtue; then there were few *inns*, or places of *public entertainment*; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, *Thou shalt love thy neighbour as thyself*, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the *means*. Such a bishop as St. Paul, who was often obliged to labour with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the *spiritualities*, they possess the *temporalities*, of the Church.
*Seventh*. - **He should be*****apt to teach***; διδακτικον, one *capable* *of teaching*; not only *wise* himself, but *ready* to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a *preacher*; an able, zealous, fervent, and assiduous preacher.
He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he *can* preach - if he have the necessary gifts for the office.
In former times bishops wrote much and preached much; and their labours were greatly owned of God. No Church since the apostle's days has been more honoured in this way than the British Church. And although bishops are *here*, as elsewhere, appointed by the *state*, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honour to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its *authenticity*, and the *purity* and *excellence* of its *doctrines* and *morality*.
CHAUCER'S character of the *Clerke of Oxenford* is a good paraphrase on St. Paul's character of a primitive bishop: -
Of studie tookin he moste cure and hede,
Nought oo word spak he more than there was nede,
And that was selde in forme and and reverence,
And short, and quick, and full of high sentence;
Sowning in moral vertue was speche,
And gladly wolde he lerne, and gladly teache.

Verse [1 Timothy 3:3](../../../kjv/1-timothy/3/3). An *eighth* article in his character is, **he must not be*****given to wine***; μηπαροινον. This word not only signifies one who is *inordinately attached to wine*, a *winebibber* or *tippler*, but also one who is *imperious, abusive, insolent*, whether through wine or otherwise. *Kypke* contends for this latter acceptation here. See his *proofs* and *examples*.
*Ninth*. - **He must be*****no striker***; μηπληκτην, not *quarrelsome*; not ready to *strike a person* who may displease him; no *persecutor* of those who may differ from him; not prone, as one wittily said,
*Tenth*. - **He must*****not*****be*****greedy of filthy lucre***; μη αισχροκερδη, *not desirous of base gain*; not using *base* and *unjustifiable* methods to raise and increase his revenues; not trading or trafficking; for what would be honourable in a *secular* character, would be base and dishonourable in a bishop. Though such a trait should never appear in the character of a Christian prelate, yet there is much reason to suspect that the words above are not authentic; they are omitted by ADFG, many others, the *Syriac*, all the *Arabic, Coptic*, (and *Sahidic*,) *AEthiopic*, *Armenian*, later *Syriac*, (but it appears in the margin,) the *Vulgate* and *Itala*, and by most of the *Greek fathers*. *Griesbach* has left it out of the text, in which it does not appear that it ever had a legitimate place. The word *covetous*, which we have below, expresses all the meaning of this; and it is not likely that the apostle would insert in the same sentence two words of the same *meaning*, because they were different in *sound*. It appears to have been borrowed from [1 Timothy 3:8](../../../kjv/1-timothy/3/8).
*Eleventh*. - **He must be*****patient***; επιεικη, *meek, gentle*; the opposite to πληκτην, a quarrelsome person, which it immediately follows when the spurious word αισχροκερδη is removed. Where *meekness* and *patience* do not reign, *gravity* cannot exist, and the *love of God* cannot dwell.
*Twelfth*. - **He must not be a*****brawler***; αμαχον, not *contentious* or *litigious*, but *quiet* and *peaceable*.
*Thirteenth*. - **He must not be*****covetous***; αφιλαργυρον, *not a* *lover of money*; not desiring the *office* for the sake of its *emoluments*. He who loves money will stick at nothing in order to get it. Fair and foul methods are to him alike, provided they may be equally productive. For the sake of reputation he may wish to get all honourably; but if that cannot be, he will not scruple to adopt other methods. A brother heathen gives him this counsel: "Get money if thou canst by fair means; if not, get it by hook and by crook."

Verse [1 Timothy 3:4](../../../kjv/1-timothy/3/4). The *fourteenth* qualification of a Christian bishop is, that **he*****ruleth well his own house***; του ιδιου οικου καλως προΐσταμενον, one who *properly presides over* and *governs his own* *family*. One who has the *command*, of his *own house*, not by sternness, severity, and tyranny, but with all *gravity*; governing his household by *rule*, every one knowing his own *place*, and each doing his own *work*, and each work having the proper *time* assigned for its beginning and end. This is a maxim of common sense; no family can be prosperous that is not under subjection, and no person can govern a family but the *head* of it, the husband, who is, both by nature and the appointment of God, the *head* or *governor* of his own house. [Ephesians 5:22](../../../kjv/ephesians/5/22).

Verse [1 Timothy 3:5](../../../kjv/1-timothy/3/5). ***For if a man know not*** — *Method* is a matter of great importance in all the affairs of life. It is a true saying, *He* *that does little with his head must do much with his hands*; and even *then* the business is not half done for want of *method*. Now, he who has a proper method of doing business will show it in *every affair* of life, even the *least*. He who has a *disorderly* family has no *government* of that family; he probably has none because he has no *method*, no *plan*, of presiding. It was natural for the apostle to say, *If a man know not how to rule his own* *house, how shall he take care of the Church of God*? Look at a man's domestic arrangements; if they be not good, he should not be trusted with any branch of government, whether ecclesiastical or civil.

Verse [1 Timothy 3:6](../../../kjv/1-timothy/3/6). *Fifteenth*. - **It is required that he be*****not a novice*** — νεοφυτον. Not a *young plant*, not *recently ingrafted*, that is, one *not newly converted to the faith*; (old MS. Bible;) one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence *presbyters* or *elders* were generally appointed to have the oversight of the rest, and hence *presbyter* and *bishop* seem to have been *two names* for the *same office*; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: *Lest being lifted up with pride he* *fall into the condemnation of the devil*. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle's term τυφωθεις, *puffed up, inflated*, is a metaphor taken from a *bladder* when *filled with air* or *wind*. It is a *substance*, has a certain *size*, is *light*, can be the sport of the *wind*, but has nothing in it but *air*. Such is the classical coxcomb; a mere *puffball*, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern,
"From such apostles, O ye mitred heads,
Preserve the Church; and lay not careless hands
On skulls that *cannot teach*, and *will not learn*."

From these words of the apostle we are led to infer that *pride* or *self-conceit* was the cause of the devil's downfall. In Ecclus. x. there are some excellent sayings concerning *pride*: "Pride is hurtful before God and man." "Why is earth and ashes proud?" "The beginning of pride is when one departeth from God." "For pride is the beginning of sin; and he that hath it shall pour out abomination." "PRIDE *was not made for* MEN." See verses [1 Timothy 3:7](../../../kjv/1-timothy/3/7), [1 Timothy 3:9](../../../kjv/1-timothy/3/9), [1 Timothy 3:12](../../../kjv/1-timothy/3/12), [1 Timothy 3:13](../../../kjv/1-timothy/3/13), and 18, of the above chapter.

Verse 7. **The*****sixteenth*****requisite is, that he*****should have a**********good report of them which are without*** — That he should be one who had not been previously a profligate, or scandalous in his life. Such a person, when converted, may be a worthy private member of religious society; but I believe God *rarely* calls such to the work of the *ministry*, and *never to the episcopate*. *Them* that are *without* are the Jews, Gentiles, and the *unconverted* of all kinds. For the meaning of this term see *Clarke's note on "*[Colossians 4:5](../../../kjv/colossians/4/5)*"*.
***Lest he fall into reproach*** — For his former scandalous life.
***And the snare of the devil.*** — Snares and temptations, such as he fell in and fell by before. This is called the *snare of the* *devil*; for, as he well knows the constitution of such persons, and what is most likely to prevail, he infers that what was effectual *before* to their transgressing may be so still; therefore on all suitable occasions he tempts them to their old sins. Backsliders in general fall by those sins to which they were addicted previously to their conversion. Former inveterate habits will revive in him who does not continue to deny himself, and watch unto prayer.
*The snare of the devil*.-Some would translate παγιδα του διαβολου, *the snare of the accuser*; and they give the same meaning to the word in [1 Timothy 3:6](../../../kjv/1-timothy/3/6), because it is evident that διαβολους has that meaning, [1 Timothy 3:11](../../../kjv/1-timothy/3/11), and our translators render it *slanderers*. Now, though διαβολος signifies an *accuser*, yet I do not see that it can, with any propriety, be restrained to this meaning in the texts in question, and especially as the word is emphatically applied to Satan himself; for he who, in [Revelation 12:10](../../../kjv/revelation/12/10), is *called the accuser of the brethren*, is, in [Revelation 12:9](../../../kjv/revelation/12/9), called *the great dragon, the old serpent, the* DEVIL, διαβολος, *and* *Satan*.

Verse 8. ***Likewise*****must*****the deacons*** — The term *deacon*, διακονος, simply signifies a *regular* or *stated servant*: from δια, *through* or *emphatic*, and κονεω, to *minister* or *serve*. See it explained in *Clarke's note on "*[Matthew 20:26](../../../kjv/matthew/20/26)*"*. As nearly the same qualifications were required in the *deacons* as in the *bishops*, the reader may consult what is said on the preceding verses.
***Grave*** — Of a sedate and dignified carriage and conduct.
***Not double-tongued*** — Speaking one thing to one person, and another thing to another, on the *same subject*. This is hypocrisy and deceit. This word might also be translated *liars*.
***Not given to much wine*** — Neither a drunkard, tippler, nor what is called a *jovial companion*. All this would be inconsistent with *gravity*.
***Not greedy of filthy lucre*** — See note on [1 Timothy 3:3](../../../kjv/1-timothy/3/3).

Verse 9. ***Holding the mystery of the faith*** — Instead of της πιστεως, *the faith*, one MS. (the readings of which are found in the margin of a copy of Mill's Greek text in the Bodleian library, and which is marked 61 in *Griesbach*) reads αναστασεως, *of the resurrection*. This reading, like many others in this MS., is found nowhere else; and is worthy of little regard, but as expressing what appeared to the writer to be the apostle's *meaning*. One of the greatest mysteries of the faith was undoubtedly the *resurrection of the dead*; and this was held in a *pure conscience* when the person *so exercised himself* as to *have a* *conscience void of offence towards God and towards men*. See [Acts 24:16](../../../kjv/acts/24/16). What has been since called *Antinomianism*, that is, making void the *moral law*, by a pretended *faith* in the righteousness of Christ, is that which the apostle has here particularly in view.

Verse 10. ***Let these - be proved*** — Let them not be *young* *converts*, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, [1 Timothy 3:6](../../../kjv/1-timothy/3/6).
Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church.
***Being*****found*****blameless.*** — ανεγκλητοι οντες. Being irreproachable; persons against whom no evil can be proved. The same as in [1 Timothy 3:2](../../../kjv/1-timothy/3/2), though a different word is used. See the note there.

Verse 11. ***Even so*****must their*****wives*****be*****grave*** — I believe the apostle does not mean here the *wives* either of the *bishops* or *deacons* in particular, but the Christian *women* in general. The original is simply: γυναικας ωσαυτως σεμνας. *Let the women* *likewise be grave*. Whatever is spoken here becomes women in general; but if the apostle had those termed *deaconesses* in his eye, which is quite possible, the words are peculiarly suitable to *them*. That there was such an *order* in the apostolic and primitive Church, and that they were appointed to their office by the *imposition* of hands, has already been noticed on [Romans 16:1](../../../kjv/romans/16/1). Possibly, therefore, the apostle may have had this *order* of *deaconesses* in view, to whom it was as necessary to give counsels and cautions as to the *deacons* themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office.
***Not slanderers*** — μη διαβολους. Literally, *not devils*. See note on [1 Timothy 3:7](../../../kjv/1-timothy/3/7). This may be properly enough translated *slanderers, backbiters, tale-bearers*, c., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of *calumniators* and *dealers in scandal*, remember that the apostle ranks them all with *malicious, fallen* *spirits* a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct.
***Sober*** — See note on [1 Timothy 3:2](../../../kjv/1-timothy/3/2).
***Faithful in all things.*** — The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only *faithfully* to *expend* *all* they had got, and *for* the *purpose* for which they got it; but they must do this with *impartiality*, showing no *respect of* *persons*, the degree of *distress* being the only rule by which the distribution was to be regulated.

Verse 12. ***Let the deacons be the husbands of one wife*** — This is the same that is required of the *bishops*. See notes on [1 Timothy 3:2](../../../kjv/1-timothy/3/2); *"*[1 Timothy 3:4](../../../kjv/1-timothy/3/4)*"*; and *"*[1 Timothy 3:5](../../../kjv/1-timothy/3/5)*"*.

Verse 13. ***That have used the office of a deacon well*** — They who, having been *tried* or *proved*, [1 Timothy 3:10](../../../kjv/1-timothy/3/10), have shown by their steadiness, activity, and zeal, that they might be raised to a higher office, are here said to have *purchased to themselves a* *good degree*, βαθμον καλον. for, instead of having to administer to the *bodies* and *bodily wants* of the poor, the faithful deacons were raised to minister in holy things; and, instead of ministering the *bread that perisheth*, they were raised to the *presbyterate* or *episcopate*, to minister the *bread of life* to immortal souls. And hence the apostle adds; *And great boldness* *in the faith*; πολλην παρῥησιαν, *great liberty of speech*; i.e. in teaching the *doctrines* of Christianity, and in expounding the Scriptures, and preaching. It seems to have been a practice dictated by common sense, that the most grave and steady of the *believers* should be employed as *deacons*; the most experienced and zealous of the *deacons* should be raised to the rank of *elders*; and the most able and pious of the *elders* be consecrated *bishops*. As to a *bishop of bishops*, that age did not know such. The *pope* *of Rome* was the first who took this title. The *same office*, but not with the same powers nor abuse, is found in the *patriarch* of the *Greek* Church, and the *archbishop* of the *Protestant* Church. As the *deacon* had many *private members* under his care, so the *presbyter* or *elder* had several *deacons* under his care; the *bishop*, several *presbyters*; and the *archbishop*, several *bishops*. But I speak now more of the *modern* than of the *ancient* Church. The *distinction* in some of these *offices* is not so apparent in ancient times; and some of the offices themselves are *modern*, or comparatively so. But *deacon, presbyter*, and *bishop*, existed in the *apostolic Church*, and may therefore be considered of *Divine* *origin*.

Verse 14. ***These things write I*** — That is: I write *only* these things; because *I hope to come unto thee shortly*.

Verse 15. ***But if I tarry long*** — That is: Not withstanding I hope to come to thee shortly, and therefore do not feel the necessity of writing at large; yet, lest I should be delayed, I write what I judge necessary to direct thy conduct in the Church of God.
***The house of God*** — This is spoken in allusion to the ancient tabernacle; which was God's house, and in which the symbol of the Divine Majesty dwelt. So the Christian Church is God's house, and every believer is a habitation of God through the Spirit.
***The Church of the living God*** — The assembly in which God lives and works; each member of which is a living stone, all of whom, properly united among themselves, grow up unto a holy temple in the Lord.
***The pillar and ground of the truth.*** — Never was there a greater variety of opinions on any portion of the sacred Scripture than has been on this and the following verse. Commentators and critics have given senses and meanings till there is no meaning to be seen. It would be almost impossible, after reading all that has been said on this passage, for any man to make up his own mind. To what, or to whom, does *the pillar and ground of the* *truth refer*?
1. Some say to *Timothy*, who is called the *pillar*, c., because left there to *support* and *defend* the truth of God against false doctrines and false teachers and is so called for the same reason that Peter, James, and John, are said to be *pillars*, i.e. supporters of the truth of God. [Galatians 2:9](../../../kjv/galatians/2/9).
2. Others suppose that *the pillar and ground of the truth* is spoken of GOD; and that ος εστι, *who is*, should be supplied as referring immediately to θεος, *God*, just before. By this mode of interpretation the passage will read thus: *That thou mayest know* *how thou oughtest to behave thyself in the house of God, which is* *the Church of the living God*, WHO IS (ος εστι) *the pillar and* *ground of the truth*. How God may be fitly termed the pillar and ground of truth, requires no explanation.
3. Others think that the words should be understood of the CHURCH *of the living God*; and in this case the feminine relative ητιςεστι, *which is*, must be repeated immediately after εκκλησια, *the Church*. *The house of God is the Church of the* *living God*; WHICH (Church) IS *the pillar and ground of the truth*. That is: The full revelation of God's truth is in the *Christian* *Church*. The great doctrines of that Church are *the truth* without error, metaphor, or figure. Formerly the *truth* was but *partially* revealed, much of it being shadowed with types, ceremonies, and comparatively dark prophecies; but *now* all is plain, and the full revelation given; and the foundation on which this truth rests are the grand *facts* detailed in the Gospel, especially those which concern the *incarnation, miracles, passion, death*, and *resurrection* of Christ, and the *mission* of the *Holy Spirit*.
4. *Lastly*, others refer the whole to το της ευσεβειας μυστηριον, *the mystery of godliness*; and translate the clause thus: *The mystery of godliness is the pillar and ground of the* *truth; and, without controversy, a great thing*. This gives a very good sense, but it is not much favoured by the arrangement of the words in the original.

Verse [1 Timothy 3:16](../../../kjv/1-timothy/3/16). ***And, without controversy*** — Και ὁμολογουμενες· *And confessedly, by general consent*, it is a thing which no man *can* or *ought to dispute*; any phrase of this kind expresses the meaning of the original.
***God was manifest in the flesh*** — If we take in the whole of the *14*th, *15*th, and *16*th verses, [1 Timothy 3:14-16](../../../kjv/1-timothy/3/14-16) we may make a consistent translation in the following manner, and the whole paragraph will stand thus: *Hoping to see thee shortly; but should I tarry long,* *these things I now write unto thee, that thou mayest know how* *thou oughtest to behave thyself in the house of God, which is the* *Church of the living God*. *The mystery of godliness, which is the* *pillar and ground of the truth, is, without controversy, a great* *thing*. And then he proceeds to show what this mystery of godliness is, which he sums up in the *six* following particulars:
1. *God was manifest in the flesh*;
2. *Justified in the Spirit*;
3. *Seen of angels*;
4. *Preached unto the Gentiles*;
5. *Believed on in* *the world*;
6. *Received up into glory*.
Though all this makes a very plain and consistent sense, yet we are perplexed by *various readings* on the first clause, θεος εφανερωθηενσαρκι, *God was manifest in the flesh*; for instead of θεος, *God*, several MSS., versions, and fathers, have ος or ο, *who* or *which*. And this is generally referred to the word *mystery*; *Great is the mystery of godliness*, WHICH *was manifest in* *the flesh*.
The insertion of, θεος for ος, or ος for θεος, may be easily accounted for. In ancient times the Greek was all written in *capitals*, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written *contractedly*, thus: for πατηρπρθεοςθςκυριος κςιησουςιης, c. This is very frequent in the oldest MSS., and is continually recurring in the *Codex Bexae*, and *Codex* *Alexandrinus*. If, therefore, the *middle stroke* of the θ, in θς, happened to be *faint*, or obliterated, and the *dash* above not very apparent, both of which I have observed in ancient MSS., then θς, the contraction for θεος, God, might be mistaken for ος, *which* or *who* and *vice versa*. This appears to have been the case in the *Codex Alexandrinus*, in this passage. To me there is ample reason to believe that the *Codex Alexandrinus* originally read θς, God, in this place; but the stroke becoming *faint* by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a *thick black line*. This has destroyed the evidence of this MS., as now it can neither be quoted *pro* or *con*, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that θς was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the *only* *one* by which it can be supported; they must be aware that [John 1:1](../../../kjv/john/1/1), and [John 1:14](../../../kjv/john/1/14), proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, *God was manifested in the flesh*, and I cannot see what good sense can be taken out of, the GOSPEL *was manifested in the* *flesh*; or, the *mystery of godliness* was *manifested in the flesh*. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text.
***Justified in the Spirit*** — By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship.
***Seen of angels*** — By αγγελοι here, some understand not those celestial or infernal beings commonly called *angels*, but *apostles* and other persons who became *messengers*, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word *seen*, in its Jewish acceptation, for *made known*, we may here retain the term *angels* in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the *angels desire to look into these things*, [1 Peter 1:12](../../../kjv/1-peter/1/12). And St. Paul says the same thing, [Ephesians 3:9-10](../../../kjv/ephesians/3/9-10), when speaking of the revelation of the Gospel plan of salvation, which he calls *the mystery, which* FROM *the* BEGINNING OF THE WORLD *had* *been* HID *in God*; and which was now published, that *unto the* PRINCIPALITIES and POWERS *in heavenly* places *might be* MADE KNOWN, *by the Church, the manifold wisdom of God*. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification.
***Preached unto the Gentiles*** — This was one grand part of the *mystery* which had been *hidden in God*, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having *pulled down the middle wall of partition between them and the* *Jews*; that, through him, God had granted unto them *repentance* *unto life*; and that they also might have *redemption in his blood*, the *forgiveness of sins*.
***Believed on in the world*** — Was received by *mankind* as the *promised Messiah*, the Anointed of God, and the only Saviour of fallen man. This is a most striking part of the *mystery of* *godliness*, that one who was crucified as a *malefactor*, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the *only Saviour of* *sinners*, and the *Judge of quick and dead*! But some would restrict the meaning to the *Jews*, whose economy is often denominated עולם הזה *olam hazzeh*, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the *Jews* believed on him; and a *great company of the priests* themselves, who were his crucifiers, *became obedient to the faith*. [Acts 6:7](../../../kjv/acts/6/7). This was an additional proof of Christ's innocence.
***Received up into glory.*** — Even that *human nature* which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most *visible* and *palpable* manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His *reception into glory* is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our *sacrifice* and as our *Mediator*.
1. THE directions given in this chapter concerning *bishops* and *deacons* should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as *bishop, presbyter*, and *deacon*, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious *order* is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let *order*, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A *wicked man* can neither have, nor communicate, *authority* to dispense heavenly mysteries; and a *fool*, or a *blockhead*, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness.
2. It is well known that almost every Church supposes itself to be THE *true Church*; and some consider themselves the *only* Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being *the pillar and ground of the* *truth* - the possessor and dispenser of all the mysteries of God. But, supposing that the words in verse [1 Timothy 3:15](../../../kjv/1-timothy/3/15) are spoken of the *Church*, it is the *Christian Church*, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any *particular Church*, as if *it* had all the truth without error, and none else could pretend either to *truth* or *ecclesiastical authority*. The *Christian Church* is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbour as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular *name*; it is not distinguished by any particular *form* in its *mode* of worship; it is not exclusively *here* or *there*. It is the *house of God* - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the *creed* or religious *confessions* of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the *head* of *the Church* and *Saviour* of the *world*, are members of his mystical body; (and such may be found in all sects and parties;) so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is *credited* and *acknowledged*. The *wicked* of all sorts, no matter what their profession may be, and all *persecutors of religious people*, who differ from them, are *without* the pale of this Church. *Essentially* must their *spirit* and *conduct* be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family.
This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry *for* toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?

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