---
title: "1 Timothy 3 - Study King James Bible with ellicotts commentary for english readers"
description: "Read 1 Timothy 3 with ellicotts commentary for english readers commentary. 1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigi"
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url: "https://realbiblebelievers.com/study/ellicotts-commentary-for-english-readers/1-timothy/3"
---

[ Read](/kjv/1-timothy/3)[ Commentary](/study/1-timothy/3)[ Interlinear](/interlinear/1-timothy/3) Audio

 1 This *is* a true saying, If a man desire the office of a bishop, he desireth a good work.

 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

 4 One that ruleth well his own house, having his children in subjection with all gravity;

 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

 8 Likewise *must* the deacons *be* grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

 9 Holding the mystery of the faith in a pure conscience.

 10 And let these also first be proved; then let them use the office of a deacon, being *found* blameless.

 11 Even so *must their* wives *be* grave, not slanderers, sober, faithful in all things.

 12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.

 13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

 14 These things write I unto thee, hoping to come unto thee shortly:

 15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
 
[1 Timothy 2](/study/1-timothy/2) [1 Timothy 4](/study/1-timothy/4)

## Commentary

 To verse 1
 
**III.** 

(1) **This is a true saying.**—There is no reason why the rendering of this formula adopted in [1 Timothy 1:15](/kjv/1-timothy/1/15), “faithful is this saying,” should be altered here. The “faithful saying” here refers to the wish for high and arduous work in the Church of Christ, and declares such a wish to be a noble one; for the office in question was a beautiful one, and honourable, and in those days meant stern and ceaseless work, grave and constant danger. It was no doubt one of the well-known sayings among the brethren of the first days, and not improbably, with the other “faithful sayings” of this group of Epistles, formed a part of their liturgy, and was woven into some of their special prayers offered in public. Perhaps this “faithful saying” was a portion of a prayer offered not unfrequently in the public assembly, asking that volunteers might be moved by the Holy Ghost to present themselves for the then dangerous office of ordained ministers of the Word. 

“Well might a man desire the office of chief pastor; it was indeed a good work;” but, in the first place, such a dignity could only be held by one possessing many qualities, then and there enumerated. 

**If a man desire the office of a bishop.**—More accurately rendered, *If a man seeketh.* In the . . Pastoral Epistles the Greek words rendered “bishop” and “presbyter” or elder (*episcopos, presbuteros*)*,*are applied indifferently to the same person, for up to this period (A.D. 65-6) no necessity had arisen in the constitution of the Church for the appointment of a *special order* of superintending presbyters. The numbers of the members of the brotherhood, though every year showing a vast increase, were still, comparatively speaking, small. St. Peter, St. Paul, St. James and St. John, and certainly the majority of the apostolic college, were still living; while, till A.D. 70, the Jerusalem congregation still acted as the central authority of the Church, and grave questions continued to be referred to the Fathers resident there. 

Early in the second century, however, there is not a shadow of doubt that the episcopal office, as we understand it, was widely established. During the last thirty years, then, of the first century, this great change in Church organisation must have been effected—that is, *during the life-time of St. John.* How this was brought about is admirably stated by Professor Rothe, of Heidelberg, as quoted by Canon Lightfoot in his dissertation on the Christian ministry (*Commentary* *on the Epistle to the Philippians*)*,*who, without accepting all the details suggested, still in the main agrees with the famous Heidelberg professor in his theory respecting the very early establishment of episcopacy in the Catholic Church. After painting the distractions and growing dissensions of the Church, occasioned by the jealousies between the Jewish and Gentile brethren, and the menacing apparition of the Gnostic heresy, Rothe states how, in the face of this great emergency, St. Peter, St. Paul, and St. James were carried away by death almost at the same time; while, with the overthrow of Jerusalem very shortly after, the visible centre of the Church was removed, the keystone of the fabric was withdrawn, and the whole edifice was threatened with ruin. There was a crying need for some organisation which should cement together the diverse elements of Christian society, and preserve it from disintegration. Out of this need the Catholic Church in its episcopal character arose. From notices in Eusebius, Irenæus, and Clement of Rome, Rothe (quoted by Lightfoot) concludes “that, immediately after the fall of Jerusalem, a council of the surviving Apostles and first teachers of the gospel was held to deliberate on the crisis, and to frame measures for the well-being of the Church. The centre of the system thus organised was episcopacy, which at once secured the compact and harmonious working of each individual congregation, and, as the link of communication between the separate brotherhoods, formed the whole into one undivided Catholic Church. Recommended by this high authority, the new constitution was immediately and generally adopted.” 

**He desireth a good work.**—The office of a presbyter of the Church in the days of St. Paul was a difficult and dangerous post. It involved much labour; it was full of risk; it meant a hard and severe life; yet, from the Christian’s standpoint, it was a work, if faithfully performed, of all toils the most beautiful, the most honourable, the most noble. “*Negotium non otium*” comments Bengel, in his usual pithy, untranslatable way.

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