1 Timóteo 3
John MacArthur · Citado em PreceptAustin
1 Timóteo 3
MacArthur adds one other interpretation below. J
1 Timóteo 3
MacArthur - They must not be unfaithful to their wives either in their actual conduct with other women, or in their minds. As with elders, the issue is moral character, not marital status. They are models of sexual purity. (Bolding added) (See 1 Timothy Commentary - Page 130) And good (kalos - excellent, commendable) managers (proistemi - stand before, lead) of their children (teknon) and their own (idios) households (oikos) - Godly leadership begins at home! Or stated another way, household leadership is great training for the ministry, because how a man leads at home reflects his fitness to lead in the church. They must lead their family life well, disciplining and guiding their children, managing finances, and maintaining a godly, ordered home. The upshot is that poor family leadership raises concerns about a man’s readiness for spiritual leadership. The home is where a man’s real leadership and character show up. Faithfulness in small, personal settings (the home) proves readiness for larger, public service (the church).
1 Timóteo 3
MacArthur has an interesting comment - That this qualification is absent from the list in Titus 1:7-9+ may reflect the fact that the churches on Crete were relatively new, made up of new believers. In that case, placing younger converts in leadership would not so readily lead to pride, since their fellow elders would be relatively new. An elder, then, is to be drawn from the most spiritually mature in the congregation, but that maturity must be viewed in relationship to each individual congregation. (See 1 Timothy Commentary). J
1 Timóteo 3
MacArthur - Since godly leaders have always been the backbone of the church, it is essential that they be qualified. In an unsuccessful church, the issue is all too often not poor programs or uncommitted people, but substandard leadership. Godly leaders are not produced by Bible colleges or seminaries; they merely give them the tools with which to work. Nor do pulpit committees or ordination councils make men fit for the ministry; they merely have the responsibility to recognize those who already are. Only the Holy Spirit can produce a true spiritual leader. When Saul failed to be a godly king over Israel God sought out David, “a man after His own heart” (1 Sam. 13:14)....The man truly called to the ministry is marked by both an inward consuming passion and a disciplined outward pursuit. For him the ministry is not the best option, it is the only option. There is nothing else he could do with his life that would fulfill him. Accordingly, he works diligently to prepare himself to be qualified for service. While some may be called later in life, from that point on nothing else will do. A good reputation is earned in years and lost in a moment! The following poem by George Liddell describes what the character of these men should be -- as you read through this poem it is clear only one Man perfectly fulfills these criteria, the Man Christ Jesus. But are called walk in the same manner as He walked (1 John 2:6+). How is that possible? Certainly not naturally. That leaves only one other possibility -- supernaturally! We need to abide in the Vine (John 15:5), yielding to His Spirit (Ephesians 5:18+, Galatians 5:16+) so that the "sap" of the Spirit of Jesus' power flows to and through us to make of men and women of high (His) character. Give me a man of God—one man, Whose faith is master of his mind, And I will right all wrongs And bless the name of all mankind. Give me a man of God—one man, Whose tongue is touched with heaven’s fire, And I will flame the darkest hearts With high resolve and clean desire. Give me a man of God—one man, One mighty prophet of the Lord, And I will give you peace on earth, Bought with a prayer and not a sword. Give me a man of God—one man, True to the vision that he sees, And I will build your broken shrines, And bring the nations to their knees (From the classic work Spiritual leadership : principles of excellence for every believer [borrow this book] by J. Oswald Sanders), John Stott (quoted by John MacArthur) has a quote from Hugh Latimer's "The Sermon of the Plow" which relates to one of the craftiest schemes of the devil. Stott quotes Latimer's words... And now I would ask you a strange question; who is the most diligent bishop and prelate in all England; that passes all the rest in doing his office? I can tell, for I know who it is; I know him well. But now I think I see you listening and hearkening that I should name him. There is one that passes all the other [sic], and is the most diligent prelate and preacher in all England. And will ye know who it is? I will tell you—it is the Devil. He is the most diligent preacher of all others; he is never out of his diocese; he is never away from his cure; you shall never find him unoccupied; he is ever in his parish; he keeps residence at all times; you shall never find him out of the way; call for him when you will, he is ever at home. He is the most diligent preacher in all the realm; he is ever at his plough; nor lording or loitering can hinder him; he is ever applying his business; you shall never find him idle, I warrant you.… Where the devil is resident, and has his plough going, there away with books and up with candles; away with Bibles and up with beads; away with the light of the Gospel and up with the light of candles, yea at noonday; … up with man’s traditions and his laws, down with God’s traditions and his most holy Word.… Oh that our prelates would be as diligent to sow the corn of good doctrine as Satan is to sow cockle and darnel!… There never was such a preacher in England as he is. (STOTT GOES ON TO WRITE "THE CONCLUSION OF THE SERMON WENT LIKE THIS.") The prelates are lords … and no labourers; but the devil is diligent at his plough. He is no unpreaching prelate; he is no lordly loiterer from his cure; but a busy ploughman.… Therefore, ye unpreaching prelates, learn of the devil: to be diligent in doing of your office.… If you will not learn of God, nor good men, to be diligent in your office, learn of the devil. (Borrow Stott's book page 27 - Between two worlds : the art of preaching in the twentieth century) It is a fine (kalos) work (a noble task - ESV, NIV) he desires (epithumeo) to do - Let us not skip over the description of the object of aspiration and desire. First Paul uses the adjective fine (kalos) describes this supernatural work as that which has inherent excellence, intrinsic goodness and thus supplies a special, superior, advantageous benefit. The beneficiaries are the "sheep," (Jn 10:11, 27) the "little flock" of Christ (Lk 12:32+), the true believers in each local body. Fine (kalos) is that which is inherently and genuinely beautiful and which fully conforms to its basic nature and purpose and does not refer to that which is superficial. Work is ergon, from which we derive the Trustworthy (4103) pistos means faithful. When used of men it speaks of fidelity or faithfulness to something to which one is bound by pledge or duty & implies strict and continuing faithfulness to an obligation, trust, or duty. Fidelity is a great word picture of the Word for fidelity is the degree to which an electronic device (CD, radio, television) accurately reproduces its effect (as sound or picture). The living and active word of God can be relied on to give an accurate picture or sound, so to speak. In short pistos describes God's word as dependable and sure. We can count on it in time and throughout eternity. There is nothing else like that on this earth which is passing away! Pistos - 64x/63v - believe(2), believer(4), believers(5), believing(1), faithful(44), faithful one(1), faithfully(1), sure(1), trustworthy(7), who believe(1). Matt. 24:45; Matt. 25:21; Matt. 25:23; Lk. 12:42; Lk. 16:10; Lk. 16:11; Lk. 16:12; Lk. 19:17; Jn. 20:27; Acts 10:45; Acts 13:34; Acts 16:1; Acts 16:15; 1 Co. 1:9; 1 Co. 4:2; 1 Co. 4:17; 1 Co. 7:25; 1 Co. 10:13; 2 Co. 1:18; 2 Co. 6:15; Gal. 3:9; Eph. 1:1; Eph. 6:21; Col. 1:2; Col. 1:7; Col. 4:7; Col. 4:9; 1 Thess. 5:24; 2 Thess. 3:3; 1 Tim. 1:12; 1 Tim. 1:15; 1 Tim. 3:1; 1 Tim. 3:11; 1 Tim. 4:3; 1 Tim. 4:9; 1 Tim. 4:10; 1 Tim. 4:12; 1 Tim. 5:16; 1 Tim. 6:2; 2 Tim. 2:2; 2 Tim. 2:11; 2 Tim. 2:13; Titus 1:6; Titus 1:9; Titus 3:8; Heb. 2:17; Heb. 3:2; Heb. 3:5; Heb. 10:23; Heb. 11:11; 1 Pet. 1:21; 1 Pet. 4:19; 1 Pet. 5:12; 1 Jn. 1:9; 3 Jn. 1:5; Rev. 1:5; Rev. 2:10; Rev. 2:13; Rev. 3:14; Rev. 17:14; Rev. 19:11; Rev. 21:5; Rev. 22:6 Aspires (3713)(orego in middle voice = oregomai) means to stretch out, to reach after to grasp something, to yearn for, a beautiful picture of the man of God considering eldership! "The term does not speak of internal motives, but only describes the external act. Here it describes someone who is taking steps to become an overseer" (MacArthur) Literally reach out after something, to stretch out after esp w. the hands, to snatch. Metaphorically, to covet, long after, desire, try to gain, be ambitious. Always in the middle Voice, signifying the mental effort of stretching oneself out for a thing, of longing after it, with stress upon the object desired (money in 1 Ti 6:10+, a better country in Heb 11:16). It is notable that the derivative word (orexis) is found once in the NT in Ro 1:27 where Paul talks about men burning in their desire for men! The idea is to stretch out and is only used in the middle voice in the NT. Literally it means to reach out for something, stretch oneself toward and figuratively means to strive for, aspire to, long for. Used 3x in NT - 1 Tim. 3:1; 1 Tim. 6:10; Heb. 11:16. 1 Timothy 6:10+ For the love of money is a root of all sorts of evil, and some by longing for (orego/oregomai in present tense) it have wandered away from the faith and pierced themselves with many griefs. Desires (covet, long, lust) (1937) epithumeo from epí = upon, used intensively + thumós = passion) (Click study of noun epithumia) means literally to fix the desire upon (object could be good [Mt 13:17, Lk 22:15 used of Jesus] or bad [1Co 10:6]). It describes a compelling passion, a strong desire to do or secure something, which can refer to good (as here) or evil (Mt 5:28 translated "lust"). To desire greatly. To long for. Note that the preposition epi can express motion toward or upon and thus one lexicon defines it as to set one's heart upon. In sum, epithumeo describes a strong impulse toward something so that one's passions or affections directed toward some object, thing or person. Epithumeo - 16x/16v - covet(2), coveted(1), craved(1), desire(1), desired(2), desires(1), gladly(1), long(3), longing(1), lust(2), sets its desire(1). Matt. 5:28; Matt. 13:17; Lk. 15:16; Lk. 16:21; Lk. 17:22; Lk. 22:15; Acts 20:33; Rom. 7:7; Rom. 13:9; 1 Co. 10:6; Gal. 5:17; 1 Tim. 3:1; Heb. 6:11; Jas. 4:2; 1 Pet. 1:12; Rev. 9:6 Fine (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classic Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). The New Testament uses of kalos are similar to the secular Greek -- outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt ("salt is good" Mk 9:50); competent for an office, as deacons ("good servant of Christ Jesus" 1 Ti 4:6); a steward ("serving one another, as good stewards of the manifold grace of God", 1 Pe 4:10-note); a good soldier (2Ti 2:3-note); expedient, wholesome ("it is better for you to enter life crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your light shine before men in such a way that they may see your good works" Mt 5:16+); conscience ("we are sure that we have a good conscience", Heb 13:18+). The phrase it is good, i.e., a good or proper thing ("It is good not to eat meat or to drink wine", Ro 14:21+). In the Septuagint (LXX) kalos is the most commonly used word for good as opposed to evil (e.g., see Ge 2:17; 24:50; Isaiah 5:20). Paul uses kalos 21 times (out of total of 89 uses in NT) in the pastoral epistles (14 times in 1 Timothy) - 1 Tim. 1:8; 1 Tim. 1:18; 1 Tim. 2:3; 1 Tim. 3:1; 1 Tim. 3:7; 1 Tim. 3:13; 1 Tim. 4:4; 1 Tim. 4:6; 1 Tim. 5:10; 1 Tim. 5:25; 1 Tim. 6:12; 1 Tim. 6:13; 1 Tim. 6:18; 1 Tim. 6:19; 2 Tim. 1:14; 2 Tim. 2:3; 2 Tim. 4:7; Titus 2:7; Titus 2:14; Titus 3:8; Titus 3:14. Office of overseer (1984) episkope from epí = upon, intensifying already existing idea in verb + skopeo = regard, give attention to) describes the act of watching over with special reference to being present. Therefore it can mean inspection, superintendence, investigation, or visitation. Episkope is used by Jesus in Luke 19:44+ describing the destruction of the Temple in 70 AD declaring " they (ROMAN ARMIES LED BY GENERAL TITUS) will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.” (Described down to the day in Daniel 9:25+) The implication of Jesus' declaration is the Jews could have and should have recognized their visitation (not just Daniel's prophecy but prophesied over 300 times in the OT). Tragically, most of the Jews in first century Palestine refused to receive Jesus as their Messiah in His visitation (Jn 1:11+) -- Jesus lamented over Jerusalem because it did not know the time of its visitation crying out "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and (HERE IS THE KEY PHRASE) you were unwilling." Mt 23:37) Jerusalem (which stands for the Jewish nation in this context) did not realize that the Messiah had come to provide redemption from sin and not redemption from the Romans! In Acts 1:20+ episkope refers to a office or position of responsibility of caring for and protecting others. In the next paragraph episkope is used in a technical sense describing the position or function of an ecclesiastical leader. Here in 1 Timothy 3:1 episkope refers to those men who have oversight and supervision of the local church, emphasizing this leader’s management responsibilities and appears to be synonymous with elder (presbuteros; 1Ti 5:17+; 1 Peter 5:1+) Vine writes that episkope "primarily signifies a visiting, or visitation; then, oversight. In this respect the Scripture lays stress not upon the function, but upon the character of the service; not upon the position, but upon devotion to the work. (Collected writings of W. E. Vine) Thayer writes that episkope "In biblical Greek...(is) that act by which God looks into and searches out the ways, deeds, character, of men, in order to adjudge them their lot accordingly, whether joyous or sad; inspection, investigation, visitation (Vulgate usually visitatio): so universally, en episkope, psuchon, when He shall search the souls of men, i.e., in the time of divine judgment,
1 Timóteo 3
MacArthur has an interesting comment on these qualifications - Field Marshal Sir Bernard Law Montgomery was perhaps Britain’s greatest military leader during World War II. He was thus eminently qualified to list the qualities necessary to a leader in war. According to Montgomery, such a leader should see the big picture and not become bogged down in details. He must not be petty. He must choose men well. He should trust those under him and let them get on with their jobs without interference. He must have the power of clear decision. He should inspire confidence. Finally, he must have a proper sense of religious truth and acknowledge it to his troops (Bernard L. Montgomery, Memoirs of Field-Marshal Montgomery [borrow this book - Cleveland: World, 1958], 74–83.). From a different perspective John R. Mott, a world leader in student circles in the early part of this century, gave the following list: Does he do little things well? Has he learned the meaning of priorities? How does he use his leisure? Has he intensity? Has he learned to take advantage of momentum? Has he the power of growth? What is his attitude toward discouragements? How does he face impossible situations? What are his weakest points? (Basil Matthews, John R. Mott: World Citizen [borrow this book - New York: Harper & Brothers, 1934], 332–98). Those lists, and many others like them, contain qualities every church overseer should possess. But pastoring God’s people demands far more because the issue is not just leadership, but moral and spiritual example. (See 1 Timothy Commentary) Then, must be (dei) above reproach (anepileptos) - Greek of above reproach = "not able to be held." Note Paul does not say it is preferable (etc), but must (dei) (first word in Greek sentence for emphasis) which speaks of absolute necessity of all the qualifications. Above reproach is a single Greek word, the derivation of which gives us a good sense of the meaning, for the base verb epilambano is modified by "a" (not) and so pictures a man not to be taken hold of or grasp, e.g., so as to be arrested. Figuratively, he is irreproachable. inculpable: blameless, beyond criticism, unimpeachable. The word implies not only that the man is of good report, but that he is deservedly so. He is one who has nothing which an adversary could seize upon with which to base a charge. “One who cannot be laid hold upon.” not open to censure. Clearly this does not describe sinless perfection, but that he lives in such a way that reproach will not come to him justifiably when he stands under the scrutiny of judicial examination by God (or men); and thus he cannot be indicted. To say it another way, he has no overriding, controlling character defect. The upshot is that his life and character are such that they do not give the enemies of the church reason to attack its reputation (cp to Titus 2:6-8+) "No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. 1Ti 3:10; 4:16; 5:7; Ps 101:6; Php 3:17; 2Th 3:9; Heb 13:7; 1Pe 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless." (MacArthur) The overseer must be of such a spotless character that no one can lay hold upon anything in his life which would be of such a nature as to cast reproach upon the cause of the Lord Jesus. He presents to the world at large such a Christian life that he furnishes no grounds for accusation. Trench writes that “It is not enough for him to be not criminal; he must be one against whom it is impossible to bring any charge of wrong doing such as could stand impartial examination. He must be without reproach, irreprehensible.” Adam
1 Timóteo 3
MacArthur adds that this man "does not allow circumstances or the immorality or foolishness of the world to distract him and gain his attention and interest. He not only does not become involved in things that are outright immoral and unspiritual but also avoids things that are trivial, foolish, and unproductive. He knows his priorities and is devoted to them." (MacArthur. Titus: Moody Press) Euripides called sophron "the fairest gift the gods have given to men." Socrates called it "the foundation stone of virtue." Xenophon said that it was that spirit which shunned evil, not only when evil could be seen but even when no one would ever see it. Trench defined sophron as "entire command over the passions and desires, so that they receive no further allowance than that which the law and right reason admit and approve. (Synonyms of the New Testament) Respectable (kosmios) - Respectable implies well-ordered demeanor, the orderly fulfillment of all duties, and the ordering of the inner life from which these spring. In the only other use Paul had just charge women to adorn themselves "modestly" (kosmios). Hospitable (philoxenos) - Hospitable is literally "lover of strangers." Steven
1 Timóteo 3
MacArthur - Some have suggested that episkopos derives its sense from the city administrator, inspector, or financial manager of Greek culture. Its New Testament usage, however, more closely parallels that of the Essene Jews of the Qumran community. The overseers among the Essenes preached, taught, presided, exercised care and authority, and enforced discipline. Those functions more closely mirror that of the New Testament overseer than the more narrow use of the term in Greek culture. What are the responsibilities of the overseer? They are to rule (1Ti 5:17), to preach and teach (1Ti 5:17), to pray for the sick (Js 5:14), to care for the church (see notes 1 Peter 5:1; 5:2), to be examples for others to follow (1Pe 5:1,2-note ), to set church policy (Acts 15:22ff.), and to ordain other leaders (1Ti 4:14).
1 Timóteo 3
MacArthur - To have a contentious person in leadership will result in disunity and disharmony, seriously hindering the effectiveness of that leadership team. Free from the love of money (aphilarguros) - This man is not greedy, covetous or money hungry. He is not putting pursuit of wealth above everything else (cf making money his idol). Leaders must not be avaricious, for, as Paul warned, avarice (philarguria) is a root of all sorts of evil (1 Timothy 6:10). In other words in church business especially, he is not one who would do things for the sake of making a profit. As
1 Timóteo 3
MacArthur notes that "The antidote to pride is humility, which is the mark of a spiritually mature leader (Matt. 23:11–12). The church must not lift up those whom the Lord will later have to cut down." (See 1 Timothy Commentary). John
1 Timóteo 3
MacArthur - Love of money is what is at the heart of all motivation for false teachers (cf. 1 Thess. 2:5; 1 Peter 5:2; 2 Peter 2:1–3, 14; Jude 16, etc.)....A leader must not be greedy, stingy, or financially ambitious. “The earth-bound desires of a covetous spirit always clip the wings of faith and love” (Geoffery B. Wilson, The Pastoral Epistles [Edinburgh: Banner of Truth, 1982], 50). The upshot is that overseer’s life should reflect Christ’s heart -- self-controlled, patient, gracious, and above reproach. Leaders must avoid the common traps of the world -- addiction, anger, greed, and power struggles. These traits are essential because leaders set the tone for the church, serve as examples to the flock (1 Peter 5:3) and reflect the gentle and humble leadership of Christ (Mt. 11:29). True spiritual leadership flows from the inside out. Paul’s vision is not for powerful rulers, but for Christlike shepherds—gentle, peaceable, content. This is the kind of leadership that nurtures healthy churches and glorifies Christ. Addicted to wine(3943) paroinos from para = alongside, beside, near + oinos = wine) is literally " tarrying at wine" (Vine), one who stays near, continually alongside or in the presence of wine. The picture is of a man who always has a bottle (wineskin) on the table, which is an indication that he is not having a casual drink but that he is addicted. Paroinos although literally referring to over-indulgence widened in meaning eventually describing all conduct which was outrageous. It was used to describe the one who tends to be quarrelsome because he habitually drinks too much. To paraphrase Marvin Vincent, this is the man one who behaves ill at wine or who treats others with drunken violence.The Jews used it of the conduct of fellow Jews who married Midianite women. It describes the character of the man who, even in his sober moments, acts with the outrageousness of a drunken man!
1 Timóteo 3
MacArthur adds "A deacon must not be a silly, flippant person, one who makes light of serious matters. Although not a cold, joyless person, a deacon understands the seriousness of life." (See 1 Timothy Commentary) Paul begins by zeroing in on areas that often trip up leaders speech and money, for both reveal the heart. How do they talk (truthfully or deceitfully)? How do they handle resources (honorably or greedily)? Not double-tongued - The Greek word used only here (hapax legomenon) is dilogos with literally means saying same thing twice and by extension refers to speaking one thing and meaning another, which describes one as hypocritical, insincere or deceitful. A deacon’s speech must be characterized by integrity, consistency, and honesty. They are not to be saying different things to different groups to be accepted under false pretenses, which is essentially a form of lying and falsehood. The point is that they are to be truthful. Truthfulness marks a trustworthy leader. A T
1 Timóteo 3
MacArthur adds that "A man who tells different stories to different people will quickly lose their confidence, and manifest a duplicitous and manipulative motive." (See 1 Timothy Commentary) Or addicted to much wine (oinos) - Literally "not given to much wine," where "given" translates prosecho which means they continually (present tense) "pay attention," "to turn one’s mind to,” or "keep on the lookout for" wine! Note adjective "much." Paul is not against a sip of wine (see Paul's advice to Timothy in 1Ti 5:23+), but is against "much" wine. Deacons must master their appetites, not be mastered by them. Self-control and moderation are Paul's point. Deacons must not be enslaved by substances, appetites, or cravings, but must reflect the fruit of the Spirit, especially self-control. It follows that deacons are to be Spirit filled (Eph 5:18+) men, men who are as their lifestyle walking in the Spirit (Gal 5:16+), in order to guard their heart and mind and manifest the fruit of the Spirit (Gal 5:22-23+). In the initial mention of deacons in the NT, in Acts 6:3+ we learn that deacons are first to be "of good reputation, full of the Spirit and of wisdom." And so the church "chose Stephen, a man full of faith and of the Holy Spirit." (Acts 6:5+)! 🙏 THOUGHT - Do you desire to be a deacon? Perhaps you are already a deacon. Are you continually Spirit filled, continually walking in the Spirit? Of course, we are speaking of "direction," not perfection! God is not looking for flashy, charismatic leaders. He’s looking for humble, dignified, trustworthy Spirit filled servants. Whether you hold a formal title or not, God’s call to truthfulness, self-control, and integrity applies to you. Homer Kent points out that "It is extremely difficult for the twentieth-century American to understand and appreciate the society of Paul’s day. The fact that deacons were not told to become total abstainers, but rather to be temperate, does not mean that Christians today can use liquor in moderate amounts. The wine employed for the common beverage was very largely water. The social stigma and the tremendous social evils that accompany drinking today did not attach themselves to the use of wine as the common beverage in the homes of Paul’s day. Nevertheless, as the church grew and the Christian consciousness and conscience developed, the dangers of drinking came to be more clearly seen. The principle laid down elsewhere by Paul that Christians should not do anything to cause a brother to stumble came to be applied to the use of wine. Raymond states it this way: If an individual by drinking wine either causes others to err through his example or abets a social evil which causes others to succumb to its temptations, then in the interests of Christian love he ought to forego the temporary pleasures of drinking in the interests of heavenly treasures. (Irwin Woodworth Raymond, SEE [NO RESTRICTIONS] The Teaching of the Early Church on the Use of Wine and Strong Drink [New York: Columbia Univ., 1927], 88) Certainly in present-day America, the use of wine by a Christian would abet a recognized social evil, and would set a most dangerous example for the young and the weak. To us, Paul would undoubtedly say, “No wine at all.” (BORROW The Pastoral Epistles : studies in 1 and 2 Timothy and Titus) Or fond of sordid gain (aischrokerdes) - Literally not pursuing shameful gain. Remember it is not money, but love of money that is a root of all kinds of evil. Deacons often handled church funds or distributed aid, so they must be free from love of money and financial corruption. Handling church resources demands a heart free from greed. A T Robertson (aischrokerdes) - Old word from aischros (Eph 5:12) and kerdos (Phil. 1:21). "Making small gains in mean ways" (Parry). Not genuine in 1 Tim. 3:3. In N.T. only here and Titus 1:7 (of bishops). MacArthur - They (DEACONS) would distribute money to widows, orphans, and others in need. The temptation would always be there to steal from those funds, as did Judas (John 12:4–6+). It was essential, then, that deacons be free from any love of money that could compromise their honesty (See 1 Timothy Commentary) Bob Utley on not fond of sordid gain - This refers to the business honesty of these bi-vocational church leaders. If money is priority (cf. 1 Tim. 6:9-10) then Jesus cannot be!
1 Timóteo 3
MacArthur has an excellent description of the conscience and its function in our spiritual lives - The conscience is a human faculty given by God to every person, which is designed to warn each person when they have violated moral law (cf. Ro 2:14–15). It either accuses or excuses. It either produces guilt, shame, fear, remorse, and despair over sin, or assurance, peace, and joy due to righteousness. (See 1 Timothy Commentary)
1 Timóteo 3
MacArthur adds "They differ in function from elders in that elders are the primary teachers of the church, while deacons help in applying their teaching. Nevertheless, the spiritual requirements for both are the same. Deacons must not have any blot on their lives, nothing for which they could be accused, arraigned, and disqualified." (See 1 Timothy Commentary - Page 129)
1 Timóteo 3
MacArthur says that mystery (musterion) of godliness (eusebeia) "refers to the great truth of salvation and righteousness through Christ, which produces godliness (eusebeia) in those who believe. It is also possible to understand the mystery of godliness as a reference to Jesus, who was the very revelation of true and perfect “godlikeness,” since He was God. Godliness, then, first refers to the incarnation and secondly to those who are saved and become the godly in Christ" (See 1 Timothy Commentary - Page 139) The following creedal statements are illustrations of the great truths that the church is charged with protecting NET NOTE on godliness (translated "religion" by NET) - "Religion" (eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God - "devotion, reverence"; (2) the conduct that befits that attitude - "godliness, piety"; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct - "religion, creed." See BORROW BDAG page 325 s.v.; 2Ti 3:5; 4 Macc 9:6–7, 29–30; 15:1–3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15). He who was revealed (phaneroo - made visible [not created or bring into existence]) in the flesh (sarx = physical flesh, not sinful flesh) (Heb 2:14+, Heb 4:15+) - This describes Jesus' preexistence (Jn 8:58+, Jn 17:5+) and incarnation. John 1:14+ says "the Word (Jn 1:1+ = preexistence) became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (cf Php 2:6-7+) See NET Note (Note #24) for a Technical Discussion regarding the first word "He," which some manuscripts have as "God." (Or see Bruce Metzger's discussion - BORROW A textual commentary on the Greek New Testament, page 641) This truth is a rebuttal of the false teaching of Docetism. Bob
1 Timóteo 3
MacArthur - In six short stanzas, this hymn summarizes the gospel. God became man, died for our sins, triumphed over death, was honored by angels and feared by demons, and ascended into heaven. This message was preached all over the world and many believed and were saved. That is the heart of the message it is our mission to proclaim to the world. (ILLUSTRATION) There once was an old church in England. A sign on the front of the building read “We preach Christ crucified.” After a time, ivy grew up and obscured the last word. The motto now read, “We preach Christ.” The ivy grew some more, and the motto read, “We preach.” Finally, ivy covered the entire sign, and the church died. Such is the fate of any church that fails to carry out its mission in the world. (See 1 Timothy Commentary - Page 142)