1 Timóteo 3
William Barclay · Citado em PreceptAustin
1 Timóteo 3
Barclay adds these thoughts on episkopos: "Episkopos is a word with a great history. In Homer’s Iliad, Hector, the great champion of the Trojans, is called the episkopos who, during his lifetime, guarded the city of Troy and kept safe its noble wives and infants. Episkopos is used of the gods who are the guardians of the treaties which men make and of the agreements to which men come, and who are the protectors of house and home. Justice, for instance, is the episkopos, who sees to it that a man shall pay the price for the wrong that he has done. In Plato’s Laws the Guardians of the state are those whose duty it is to oversee the games, the feeding and the education of the children that “they may be sound of hand and foot, and may in no wise, if possible, get their natures warped by their habits.” The people whom Plato calls market-stewards are the episkopoi who “supervise personal conduct, keeping an eye on temperate and outrageous behavior, so as to punish him who needs punishment.” In Athenian law and administration the episkopoi were governors and administrators and inspectors sent out to subject states to see that law and order and loyalty were observed. In Rhodes the main magistrates were five episkopoi who presided over the good government and the law and order of the state. Episkopos is, therefore, a many-sided but always a noble word. It means the protector of public safety; the guardian of honor and honesty; the overseer of right education and of public morals; the administrator of public law and order. So, then, to call God the episkopos of our souls is to call him our Guardian, our Protector, our Guide, and our Director." Barclay goes on to state that "The Septuagint, the Greek version of the Hebrew scriptures, uses it to describe those who were the taskmasters, who were over the public works and public building schemes (2Chr 34:17). The Greeks use it to describe the men appointed to go out from the mother city to regulate the affairs of a newly founded colony in some distant place. They use it to describe what we might call commissioners appointed to regulate the affairs of a city. The Romans use it to describe the magistrates appointed to oversee the sale of food within the city of Rome. It is used of the special delegates appointed by a king to see that the laws he had laid down were carried out. Episkopos always implies two things; first, oversight over some area or sphere of work and second, responsibility to some higher power and authority." (1 Timothy 3 - William Barclay's Daily Study Bible) (1 Peter 2 - William Barclay's Daily Study Bible) (1 Peter 4 - William Barclay's Daily Study Bible) Related Resources Overseer - Baker's Evangelical Dictionary of Biblical Theology Overseer - International Standard Bible Encyclopedia Bishop - Hastings' Dictionary of the Bible Bishop, Elder, Presbyter - Hastings' Dictionary of the New Testament Baker Evangelical Dictionary Overseer Holman Bible Dictionary Overseer Overseer Hastings' Dictionary of the NT Overseer International Standard Bible Encyclopedia Overseer McClintock and Strong's Bible Encyclopedia Overseer (2) Overseer Baker Evangelical Dictionary Bishop Fausset Bible Dictionary Bishop Hastings' Dictionary of the Bible Bishop 1 Timothy 3:3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. BGT 1 Timothy 3:3 μὴ πάροινον μὴ πλήκτην, ἀλλὰ ἐπιεικῆ ἄμαχον ἀφιλάργυρον, KJV 1 Timothy 3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; NET 1 Timothy 3:3 not a drunkard, not violent, but gentle, not contentious, free from the love of money. CSB 1 Timothy 3:3 not addicted to wine, not a bully but gentle, not quarrelsome, not greedy-- ESV 1 Timothy 3:3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. NIV 1 Timothy 3:3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. NLT 1 Timothy 3:3 He must not be a heavy drinker or be violent. He must be gentle, not quarrelsome, and not love money. NRS 1 Timothy 3:3 not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. RSV 1 Timothy 3:3 no drunkard, not violent but gentle, not quarrelsome, and no lover of money. YLT 1 Timothy 3:3 not given to wine, not a striker, not given to filthy lucre, but gentle, not contentious, not a lover of money, NKJ 1 Timothy 3:3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; NJB 1 Timothy 3:3 not a heavy drinker, nor hot-tempered, but gentle and peaceable, not avaricious, NAB 1 Timothy 3:3 not a drunkard, not aggressive, but gentle, not contentious, not a lover of money. ASV 1 Timothy 3:3 no brawler, no striker; but gentle, not contentious, no lover of money; MIT 1 Timothy 3:3 not addicted to wine, not violent but gentle, not contentious, not avaricious, DBY 1 Timothy 3:3 not given to excesses from wine, not a striker, but mild, not addicted to contention, not fond of money, GWN 1 Timothy 3:3 He must not drink excessively or be a violent person, but he must be gentle. He must not be quarrelsome or love money. BBE 1 Timothy 3:3 Not quickly moved to wrath or blows, but gentle; no fighter, no lover of money; Not addicted to wine: 1Ti 3:8 Lev 10:9 Isa 5:11,12 28:1,7 56:12 Eze 44:21 Mic 2:11 Mt 24:45-51 Lu 12:42-46 21:34-36 Eph 5:18 Titus 1:7 2:3 pugnacious: 2Ti 2:24,25 Titus 1:7 not greedy of filthy lucre (only in KJV) - Pr 1:19 15:27 Isa 56:11 Jude 1:11 1Ti 3:8 1Sa 8:3 Titus 1:7,11 1Pe 5:2 gentle: 1Ti 6:11 Ec 7:8 1Th 5:14 2Ti 2:24 Rev 1:9 pugnacious: Titus 3:2 Jas 4:1 free from the love of money: 1Sa 2:15-17 2Ki 5:20-27 Jer 6:13 8:10 Mic 3:5,11 Mal 1:10 Mt 21:13 Joh 10:12,13 12:5,6 Ac 8:18-21 20:33 Ro 16:18 2Pe 2:3,14,15 Rev 18:11-13 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Titus 1:7+ For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, 1 Peter 5:2-3 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. MORE NEGATIVE AND POSITIVES FOR ELDERS Paul continues the list of character qualities (not just skills or reputation in the church or business acumen) to ensure that church leaders model Christlikeness, not just organizational competence. Paul’s emphasis here is not on skills but character. The character of the leader’s inner life will reflect the quality of their outer leadership. Not addicted to wine (paroinos) - They were not to be addicted to wine like those who sit long (para - means alongside) at their wine or who are slaves of drink. Paul is not absolutely prohibiting the drinking of wine, just no addiction or overuse and no drinking to point of inebriation or drunkenness. Wine was actually used as a substitute where good drinking water was scarce. Adherence to this trait reflects an elder's self-control, which is ultimately a fruit of the Spirit and by extension would indicate that this man is generally walking in the Spirit (Gal 5:16+) as a Spirit filled individual (Eph 5:18+). Failure to adhere to this rule would indicate a fleshly man who clearly would not be a good elder! Or pugnacious (plektes) - Literally "not a giver of blows." With either hand or tongue! Not a bully! Note the close association with wine, for excessive wine often leads to fighting. They were not to men who were "itching for a fight." He is not to be a man who assaults others. This could refer to physical violence but also included verbal violence. Church leaders must not be hot-tempered or threatening, even when provoked and such a quality again suggests a Spirit controlled man. Barclay adds he is not to be one who "browbeats his fellow-men," adding that "The man who abandons love and resorts to violence of action or of speech is not fit to be an office-bearer of the Christian Church." Men who are constantly stirring up trouble in a church should never be selected as church officers. -- J Vernon McGee Barclay on pugnacious adds "It would be most unlikely that any Christian leader today would strike another Christian, but the fact remains that blustering, bullying, irritable, bad-tempered speech or action is forbidden to Christians." Phillip Towner on pugnacious - The degrees and modes of violence that the word might express are numerous (bullying, verbal abuse, angry pushing and shoving), and the prohibition should be regarded as widely as possible.
1 Timóteo 3
Barclay says "He will know that there are values which are beyond all monetary value." The way a church officer handles his money can lead him into a great deal of trouble -- either his own money or the church's money. – J. Vernon McGee.
1 Timóteo 3
Barclay - He must not be given to drunken and outrageous conduct. The word is paroinos, which literally means given to over-indulgence in wine. But the word widened its meaning until it came to describe all conduct which is outrageous. The Jews, for instance, used it of the conduct of Jews who married Midianite women; the Christians used it of the conduct of those who crucified Christ. It describes the character of the man who, even in his sober moments, acts with the outrageousness of a drunken man. (Titus 1 Commentary - William Barclay's Daily Study Bible) Pugnacious (4131) (plektes from plesso = to strike) is literally a striker (one who hits another with force), a fist fighter and figuratively one who is a violent, contentious and quarrelsome. The Greeks widened the meaning to include not only physical violence, but also "violence" in speech so that plektes came to mean one who "browbeats" others -- isn't it true that words often strike harder than fists! It is possible to hurt a person more deeply and permanently with cruel words than with a fist. So true! One would think that this prohibition to retaliate would be unnecessary but apparently it was not uncommon in NT times for grown men to settle disputes with their fist fights. As Barclay says "He must not be a man ready to come to blows. The word is plektes, which literally means a striker. It would seem that in the early Church there were over-zealous bishops who chastised erring members of their flock with physical violence, for the Apostolic Canons lay it down: "We order that the bishop who strikes an erring believer should be deposed." Pelagius says: "He cannot strike anyone who is the disciple of that Christ who, being struck, returned no answering blow." The Greeks themselves widened the meaning of this word to include, not only violence in action, but also violence in speech. (Daily Study Bible) Gentle (1933) epieikes rom epí = upon, on [intensifies meaning] + eikós = fair, equitable - but see note by Vincent below) is a Greek word that is difficult to translate. This word includes the ideas of gentle (free from harshness, sternness, or violence), forbearing (holding oneself back from especially with an effort; controlling oneself when provoked), yielding, equity (freedom from bias or favoritism), lenient (mild and tolerant disposition, exerting a soothing or easing influence), unassertive, fair, fitting, appropriate, suitable, proper. Epieikés conveys the idea that one is satisfied with less than what is due. Are you convicted? I am! And remember this "sweet reasonableness" is to be lived out in the midst of a society filled with "liars, evil beasts, lazy gluttons"! (see Titus 1:12+). Epieikés describes the ability to extend to others kindly consideration we would wish to receive ourselves. This man or woman knows when it is actually wrong to apply the strict letter of the law, knows how to forgive when justice gives the right to condemn, knows how to make allowances, knows when not to stand upon their rights, knows how to temper justice with mercy and remembers there are greater things in world than rules and regulations.
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Barclay says that epieikes "describes the man who does not stand upon the letter of the law. Aristotle said of this word that it denotes “indulgent consideration of human infirmities” and the ability “to consider not only the letter of the law, but also the mind and intention of the legislator.” The man who is epieikes is ever ready to avoid the injustice which often lies in being strictly just." (Daily Study Bible) Spicq - The person characterized by epieikeia is reasonable, a respecter of social norms. Sometimes the emphasis is on exactitude, loyalty, and fidelity in the accomplishment of a task; much more often on mildness; hence its connection with goodness (1 Pet 2:18), peace (Jas 3:17; 1 Enoch 6.5, Greek frag.), and mildness-leniency (praytēs). So it becomes apparent that Hellenistic epieikeia is first and foremost a virtue of the heart—open, conciliatory, and trusting toward one’s neighbor (Strabo 6.3.9). Not only is it opposed to wickedness (Josephus, Ant. 10.83) and to violence (Philo, Cherub. 37), but being thoroughly mild and kind (cf. Philo, Virtues 81, 125, hēmeros), it can be persuaded, and bends and even resigns itself when wronged. Positively, it is hard to distinguish from chrēstotēs, from an accommodating attitude, and from “philanthropy,” the “habitual inclination of character in the direction of friendliness toward people” (Ps.-Plato, Def. 412 e). Finally, NT epieikeia is not only moderation and measure, but goodness, courtesy, generosity. Furthermore, it suggests a certain amiability, good grace. Frag. 427 of Sophocles places epieikēs and charis in parallel.23 According to Origen, if Mary, greater in grace than Elizabeth, took the initiative to visit her, and when they met was the first to utter a greeting, the reason is that the Virgin Mary was “full of thoughtfulness (epieikēs) toward others.”24 So I suggest translating the neuter adjective epieikes used substantivally as “friendly equilibrium”25 in Phil 4:5, where the Vulgate uses the word modestia: “Let your friendly, well-balanced character be known to all.” This favorable reputation and especially this attractiveness are self-evident.26 They remind us of the possession of the earth by the praeis (Matt 5:4). Peaceable (269) (amachos from a = without + mache = battle) according to Vine originally meant "invincible" (incapable of being conquered, overcome or subdued) but then came to mean a "non fighter", one who is reluctant to fight and who is not always looking for a fight (especially of a verbal nature). Not quarrelsome (not apt or disposed to quarrel in an often petty manner = stresses an ill-natured readiness to fight without good cause). This person is not contentious and so does not exhibit an often perverse and wearisome tendency (even a fondness) for arguing, quarreling and disputing. You usually know who these folks are!
1 Timóteo 3
Barclay writes that uncontentious "does not mean that the good citizen will not stand for the principles which he believes to be right, but that he will never be so opinionated as to believe that no other way than his own is right. He will allow to others the same right to have their convictions as he claims for himself to have his own. (Daily Study Bible) Free from the love of money (866)(aphilarguros - a = negates + philarguros = loving money) means not loving money, not greedy, not avaricious. It is attested in inscriptions and certain papyri dating to the Second Century B.C. The only other use is Heb 13:5 "free from the love of money." There are no uses in the Septuagint. A test showed that 42 percent of all paper money carries infectious organisms, giving new meaning to Paul's description of "filthy lucre" (1 Timothy 3:3). 1 Timothy 3:4 He must be one who manages his own household well, keeping his children under control with all dignity BGT 1 Timothy 3:4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ, μετὰ πάσης σεμνότητος KJV 1 Timothy 3:4 One that ruleth well his own house, having his children in subjection with all gravity; NET 1 Timothy 3:4 He must manage his own household well and keep his children in control without losing his dignity. CSB 1 Timothy 3:4 one who manages his own household competently, having his children under control with all dignity. ESV 1 Timothy 3:4 He must manage his own household well, with all dignity keeping his children submissive, NIV 1 Timothy 3:4 He must manage his own family well and see that his children obey him with proper respect. NLT 1 Timothy 3:4 He must manage his own family well, having children who respect and obey him. NRS 1 Timothy 3:4 He must manage his own household well, keeping his children submissive and respectful in every way-- RSV 1 Timothy 3:4 He must manage his own household well, keeping his children submissive and respectful in every way; YLT 1 Timothy 3:4 his own house leading well, having children in subjection with all gravity, NKJ 1 Timothy 3:4 one who rules his own house well, having his children in submission with all reverence NJB 1 Timothy 3:4 a man who manages his own household well and brings his children up to obey him and be well-behaved: NAB 1 Timothy 3:4 He must manage his own household well, keeping his children under control with perfect dignity; ASV 1 Timothy 3:4 one that ruleth well his own house, having his children in subjection with all gravity; MIT 1 Timothy 3:4 one who manages his own home well, having his children under control with complete respectability. DBY 1 Timothy 3:4 conducting his own house well, having his children in subjection with all gravity; GWN 1 Timothy 3:4 He must manage his own family well. His children should respectfully obey him. BBE 1 Timothy 3:4 Ruling his house well, having his children under control with all serious behaviour; who manages: 1Ti 3:12 Ge 18:19 Jos 24:15 Ps 101:2-8 Ac 10:2 Titus 1:6 with all dignity: Php 4:8 Titus 2:2,7 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 2:11+ A woman must quietly receive instruction with entire submissiveness (hupotage). MANAGEMENT OF HOUSEHOLD INDICATOR OF ABILITY TO MANAGE GOD'S HOUSE He must - Added by translators to emphasize necessity of this quality, another character and relational marker. He shifts the focus to how an overseer leads at home, because how he leads his household reflects how he will shepherd the church. In essence, Paul views the family as the primary training ground for church leadership. If a man cannot shepherd and care for his own small “flock,” how can he shepherd God’s larger flock? Be one who manages (proistemi - superintends) his own (idios) household (oikos) well (kalos - excellent, commendable, upright way) - Manages is present tense calling for this to be his habitual practice. Literally the verb means placed in front of, to stand before and by extension to manage. In that culture the authority of the father was exceedingly great. It is the same verb used in 1Ti 5:17+ describing "elders who rule well (kalos)". In fact, proistemi is used 3 times in chapter 3 (1Ti 3:4, 5, 12). Household obviously is not just the physical house but family members and domestic affairs. His own household indicates it is his main responsibility as an elder. While he can help heads of other households, he must primarily take care of his own. An elder should have the authority in his own home -- without being a dictator. -- J. Vernon McGee. Manages would include providing for the family (1Ti 5:8), leading with love, not authoritarian control and most importantly giving spiritual oversight, leading in prayer, Biblical teaching, spiritual discipline. R C H Lenski opines that "Any Christian man should be able to function well as the head of his own home; one who fails in so simple a requirement is not fit to be elevated to the ministry. Unfortunately, this test cannot now be applied for entrance into the ministry when unmarried or newly married seminary graduates are called. This excellent superintendence is most evident in the case of such children as one may have, hence "having children" is not coordinate with "superintending" but subordinate to it. The requirement is not that an "overseer" must have children, that a childless man could not be chosen, but that, when he has a family as most men have, any children, whatever their age (τέκνα is thus anarthrous), be "in subjection with all dignity," "subjection" as in 1Ti 2:11. (Borrow The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon) Keeping (present tense - continually having) his children (teknon) under (en = in) control (hupotage) with all (no exceptions) dignity (semnotes) - RSV = "keeping his children submissive and respectful in every way." GWN = "His children should respectfully obey him." The children's behavior is a measure that he is managing his household beautifully, commendably, honorably. His wife is not mentioned here but presumably he is loving her as Christ loved the church! Obviously Paul is not calling for the elder to have perfect children, but children who are generally respectful and responsive to their father’s leadership. John Phillips on control (subjection) - The word for "subjection" here is the same word used in 1Ti 2:11+ to describe the subjection of women in the church to the authority of men. As noted before, it is primarily a military term. It is a simple scriptural principle that children are to learn obedience in the home, where parents are to exercise authority and rule over their offspring. When children are defiant, argumentative, and self-willed and are allowed to get away with disobedience and temper tantrums, it is evident that their parents have lost control. (See Exploring the Pastoral Epistles: An Expository Commentary - Page 86) Dignity implies that one should be able to distinguish between that which is important and that which is trivial. Semnotes describes the man who carries himself with the perfect blend of dignity and courtesy, independence and humility to his fellowmen. The word avoids the suggestion of sternness yet retains the idea of natural respect. The elder should not rule with harshness, anger, or ridicule, but with a mature, honorable spirit. Dignity (semnotes) describes the characteristic of the one who carries himself with the perfect blend of dignity and courtesy, independence and humility toward his fellow men. The word avoids the suggestion of sternness yet retains the idea of natural respect. John
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Barclay - He must not be a seeker of gain in disgraceful ways. The word is aischrokerdes, and it describes a man who does not care how he makes money so long as he makes it. It so happens that this was a fault for which the Cretans were notorious. Polybius said: "They are so given to making gain in disgraceful and acquisitive ways that among the Cretans alone of all men no gain is counted disgraceful." Plutarch said that they stuck to money like bees to honey. The Cretans counted material gain far above honesty and honour. They did not care how much their money cost them; but the Christian knows that there are some things which cost too much. The man whose only aim in life is to amass material things, irrespective of how he does so, is not fit to be an office-bearer of the Christian Church. (Titus 1 Commentary - William Barclay's Daily Study Bible) AISCHROKERDS - 2X - 1 Tim. 3:8; Tit. 1:7 TODAY IN THE WORD Bible teacher Chuck Swindoll once described a neighborhood kids' club that had a humorous, but wise, list of rules for its members. The rules were beautiful in their simplicity: ""Nobody act big. Nobody act small. Everybody act medium."" That's a list of rules anyone can keep! Those children may not have read 1 Timothy 3, but their club membership rules come very close expressing the New Testament standard for the body of Christ. No members of the body should be inflated with pride because they consider themselves bigger or more important than others. Nor does God want His people dropping their heads and shuffling through life with a false idea of humility that someone has aptly termed ""worm theology."" Acting ""medium"" is a good standard after which to strive. Paul described it as evaluating ourselves with balanced judgment (Ro 12:3). The office or ministry of deacon is a good example of the balance the Bible wants us to have. Clearly, this office is subordinate to that of elder in the administration of the church. The ""prototypes"" of the deacon's ministry were the seven men chosen by the church to help administer aid to the church's dependent widows in Jerusalem so the apostles could concentrate on prayer and preaching the Word (Acts 6:1-7). But while the deacon's role is one of service, there is nothing second-rate about the qualifications needed for the office. Deacons need to be committed to the truth, which means they need to know God's Word. Personal integrity and a solid marriage and home life are also high on the list. Deacons who do their jobs well are worthy of ""excellent standing"" in the body of Christ. This is not a self-conferred honor, but respect from the church that is given to people who take their spiritual responsibilities seriously and show others an appropriate way to behave in God's work. APPLY THE WORD Whatever term your church may apply to the people who keep the facilities in good shape and perform other physical services, chances are your congregation couldn't function without these servants. The deacons of Acts 6 were not only good administrators. Stephen and his friends were also men of the Word. If your church is blessed with people like this, they are worthy of your respect. Why not also encourage one of these special servants with a note or word of appreciation this Sunday? Expressing thanks seems to be our calling this month! TODAY IN THE WORD In the months surrounding last November's election, we heard a lot about “vetting.” The two presidential candidates vetted potential running mates, then President-elect Obama vetted his choices for Cabinet and other leadership positions. “Vetting” indicates close and thorough investigation and evaluation. Politically speaking, it involves exhaustive background checks and interviews, since no one wants a “skeleton in the closet” to emerge as a surprise that discredits the person. Vetting is a time-consuming and detailed process, but it is considered an essential prerequisite to political leadership. The passages we've been studying these past few days give biblical guidelines for “vetting” church leaders. In particular, the description of potential deacons being “tested” to make sure “there is nothing against them” sounds much like the political vetting process. Today's reading lists the general qualifications for deacons, a word meaning simply “one who serves.” The standards are similar to those described earlier for overseers. Deacons too must be righteous persons with a solid grasp of sound doctrine and whose families are ably led. The phrase translated “their wives” (v. 11) might also be translated “deaconesses” or even indicate that deacons and their wives served together in leadership. Some churches today treat female deacons as a separate leadership office, some open the office to both men and women, and others commission husbands and wives to serve together. Church leadership theories abound, but we must be careful not to see the church as a merely human organization (vv. 14-15). It is “God's household … the pillar and foundation of the truth.” It is a living organism, charged with living out the mystery of redemption. It is the body of Christ and He is the Head. No wonder our conduct within such a “household” is so important, and no wonder our leaders must meet such high standards of spiritual accountability. APPLY THE WORD Our culture promotes notions of leadership that include striving for the top, taking advantage of opportunities (and others), and being in charge to get your own way. These do not match the qualities of biblical leadership found in Scripture. Today, pray for leaders in the church, that their ministry will be characterized by godliness, not worldly ideas about power. 1 Timothy 3:9 but holding to the mystery of the faith with a clear conscience. BGT 1 Timothy 3:9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. KJV 1 Timothy 3:9 Holding the mystery of the faith in a pure conscience. NET 1 Timothy 3:9 holding to the mystery of the faith with a clear conscience. CSB 1 Timothy 3:9 holding the mystery of the faith with a clear conscience. ESV 1 Timothy 3:9 They must hold the mystery of the faith with a clear conscience. NIV 1 Timothy 3:9 They must keep hold of the deep truths of the faith with a clear conscience. NLT 1 Timothy 3:9 They must be committed to the mystery of the faith now revealed and must live with a clear conscience. NRS 1 Timothy 3:9 they must hold fast to the mystery of the faith with a clear conscience. RSV 1 Timothy 3:9 they must hold the mystery of the faith with a clear conscience. YLT 1 Timothy 3:9 having the secret of the faith in a pure conscience, NKJ 1 Timothy 3:9 holding the mystery of the faith with a pure conscience. NJB 1 Timothy 3:9 They must hold to the mystery of the faith with a clear conscience. NAB 1 Timothy 3:9 holding fast to the mystery of the faith with a clear conscience. ASV 1 Timothy 3:9 holding the mystery of the faith in a pure conscience. MIT 1 Timothy 3:9 retaining the mystery of the faith in a pure conscience. DBY 1 Timothy 3:9 holding the mystery of the faith in a pure conscience. GWN 1 Timothy 3:9 They must have clear consciences about possessing the mystery of the Christian faith. BBE 1 Timothy 3:9 Keeping the secret of the faith in a heart free from sin. Holding: 1Ti 1:5,19 the mystery: 1Ti 3:16 2Jn 1:9,10 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 1:18-19 This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, 19 keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. Colossians 1:26-27 that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, 27 to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. Romans 9:1 (CONSCIENCE AS A GUIDE) I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, GUARDING THE MYSTERY OF THE FAITH While 1Ti 3:8 focuses on external behavior (dignity, self-control, honesty), verse 9 now focuses on the internal spiritual life — what deacons believe and how they hold that belief. Paul emphasizes that deacons are not merely practical helpers; they are spiritually grounded servants entrusted with the deep truths of the Christian faith. but (added by translators but not in Greek text) holding to (present tense - continually possessing) the mystery (musterion) of the (definite article) faith (pistis) - Mystery in modern usage is similar to this ancient use for it usually means a secret for which no answer can be found (cf "mystery novel"). In contrast to this contemporary use of "mystery", Scripture uses musterion to indicate truth which was previously unknown but which now has been made known through revelation mediated by God. What is the mystery that has been revealed? MacArthur sums it up as "the word "mystery" describes truth previously hidden, but now revealed, including Christ's incarnation (v. 16), Christ's indwelling of believers (Col 1:26, 27), the unity of Jews and Gentiles in the church (Eph 3:4-6), the gospel (Col 4:3), lawlessness (2Th 2:7), and the rapture of the church (1Co 15:51, 52). (Borrow MacArthur Study Bible or here - p5314) With a clear (katharos) conscience (suneidesis) - These men possess a pure inner moral awareness. A clear conscience means living consistently with what one professes. (THOUGHT - HOW IS YOUR WALK? DOES IT MATCH YOUR TALK?) The conduct matches their confession. In other words it is not enough for deacons just to believe the truth, but they must also live it out. Or stated another way, we might say their doctrinal integrity (holding the mystery of the faith) matches their moral integrity (with a clear conscience). The point is that these men are stewards of God’s revealed truth, and not merely helpers. By way of application, it is important for deacons (and all believers for that matter) to regularly examine their beliefs and conscience asking if they are walking faithfully in what they claim to believe? Paul is not calling for something he himself does not practice, writing in 2Ti 1:3+ "I thank God, Whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day." John
1 Timóteo 3
Barclay - godliness, eusebeia is one of the great and almost untranslatable Greek words. It describes reverence both towards God and man. It describes that attitude of mind which respects man and honors God. Eusebius defined it as "reverence towards the one and only God, and the kind of life that he would wish us to lead." To the Greek, the great example of eusebeia was Socrates whom Xenophon describes in the following terms: "So pious and devoutly religious that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling injury to any living soul; so self-controlled, so temperate, that he never at any time chose the sweeter in place of the bitter; so sensible and wise and prudent that in distinguishing the better from the worse he never erred" (Xenophon: Memorabilia, 4, 8, 11). Eusebeia comes very near to that great Latin word pietas, which Warde Fowler describes thus: "The quality known to the Romans as pietas rises, in spite of trial and danger, superior to the enticements of individual passion and selfish ease. Aeneas' pietas became a sense of duty to the will of the gods, as well as to his father, his son and his people; and this duty never leaves him." Clearly eusebeia is a tremendous thing. It never forgets the reverence due to God; it never forgets the rights due to men; it never forgets the respect due to self. It describes the character of the man who never fails God, man or himself. Godliness, eusebeia is the reverence of the man who never ceases to be aware that all life is lived in the presence of God. (1 Timothy 2 - William Barclay's Daily Study Bible) EUSEBEIA - 15V - godliness(14), piety(1). Acts 3:12; 1 Tim. 2:2; 1 Tim. 3:16; 1 Tim. 4:7; 1 Tim. 4:8; 1 Tim. 6:3; 1 Tim. 6:5; 1 Tim. 6:6; 1 Tim. 6:11; 2 Tim. 3:5; Tit. 1:1; 2 Pet. 1:3; 2 Pet. 1:6; 2 Pet. 1:7; 2 Pet. 3:11 Revealed (made manifest, disclosed, appeared) (5319) phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest (see Vine's below), to cause to be seen or to make something clear. BDAG (borrow) summarized - 1, to cause to become visible, reveal, expose publicly (w. relatively more focus on the sensory aspect than on the cognitive 2. to cause to become known, disclose, show, make known Liddell-Scott - to make manifest, N.T. II. to make known or famous:-Pass. to become so, Hdt. Friberg - reveal, make known, show (1) of a thing; (a) active, as a causative make known, cause to be seen, show, often as synonymous with apokalupto to indicate God's revelation of something (Ro 1.19; 2Co 2.14); (b) passive become visible, be revealed, become known (Mk 4.22; Jn 3.21); (2) of a person; (a) active make oneself known, show or reveal oneself (Jn 7.4 ); (b) passive become known, be shown, be in true character (2Co 5.11); appear, become visible, be revealed (Jn 21.14; 1Ti 3.16) (Borrow Analytical Lexicon of the Greek New Testament)