In
this chapter our apostle treats of church-officers. He specifies, I. The
qualifications of a person to be admitted to the office of a bishop, ver.
1-7. II. The qualifications of deacons (ver. 8-10), and of their wives (ver.
11), again of the deacons, ver. 12, 13. III. The reasons of his writing to
Timothy, whereupon he speaks of the church and the foundation-truth
professed therein, ver. 14, to the end.
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Duties
of Bishops and Deacons.
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A. D. 64.
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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.
The two epistles to
Timothy, and that to Titus, contain a scripture-plan of church-government,
or a direction to ministers. Timothy, we suppose, was an evangelist who was
left at Ephesus, to take care of those whom the Holy Ghost had made bishops
there, that is, the presbyters, as appears by Acts xx. 28, where the care of
the church was committed to the presbyters, and they were called bishops. It
seems they were very loth to part with Paul, especially because he told them
they should see his face no more (Acts xx. 38); for their church was
but newly planted, they were afraid of undertaking the care of it, and
therefore Paul left Timothy with them to set them in order. And here we have
the character of a gospel minister, whose office it is, as a bishop, to
preside in a particular congregation of Christians: If a man desires the
office of a bishop, he desires a good work, v. 1. Observe,
I. The ministry is a work.
However the office of a bishop may be now thought a good preferment, then it
was thought a good work. 1. The office of a scripture-bishop is an office of
divine appointment, and not of human invention. The ministry is not a
creature of the state, and it is a pity that the minister should be at any
time the tool of the state. The office of the ministry was in the church
before the magistrate countenanced Christianity, for this office is one of
the great gifts Christ has bestowed on the church, Eph. iv. 8-11. 2. This
office of a Christian bishop is a work, which requires diligence and
application: the apostle represents it under the notion and character of a
work; not of great honour and advantage, for ministers should always look
more to their work than to the honour and advantage of their office. 3. It
is a good work, a work of the greatest importance, and designed for the
greatest good: the ministry is conversant about no lower concerns than the
life and happiness of immortal souls; it is a good work, because designed to
illustrate the divine perfections in bringing many sons to glory; the
ministry is appointed to open men's eyes, and to turn them from darkness to
light, and from the power of Satan unto God, &c., Acts xxvi. 18. 4.
There ought to be an earnest desire of the office in those who would be put
into it; if a man desire, he should earnestly desire it for the prospect he
has of bringing greater glory to God, and of doing the greatest good to the
souls of men by this means. This is the question proposed to those who offer
themselves to the ministry of the church of England: "Do you think you
are moved by the Holy Ghost to take upon you this office?"
II. In order to the
discharge of this office, the doing of this work, the workman must be
qualified. 1. A minister must be blameless, he must not lie under any
scandal; he must give as little occasion for blame as can be, because this
would be a prejudice to his ministry and would reflect reproach upon his
office. 2. He must be the husband of one wife; not having given a bill of
divorce to one, and then taken another, or not having many wives at once, as
at that time was too common both among Jews and Gentiles, especially among
the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle
enemy; he must watch over himself, and the souls of those who are committed
to his charge, of whom having taken the oversight, he must improve
all opportunities of doing them good. A minister ought to be vigilant,
because our adversary the devil goes about like a roaring lion, seeking whom
he may devour, 1 Pet. v. 8. 4. He must be sober, temperate, moderate in all
his actions, and in the use of all creature-comforts. Sobriety and
watchfulness are often in scripture put together, because they mutually
befriend one another: Be sober, be vigilant. 5. He must be of good
behaviour, composed and solid, and not light, vain, and frothy. 6. He must
be given to hospitality, open-handed to strangers, and ready to entertain
them according to his ability, as one who does not set his heart upon the
wealth of the world and who is a true lover of his brethren. 7. Apt to
teach. Therefore this is a preaching bishop whom Paul describes, one who is
both able and willing to communicate to others the knowledge which God has
given him, one who is fit to teach and ready to take all opportunities of
giving instructions, who is himself well instructed in the things of the
kingdom of heaven, and is communicative of what he knows to others. 8.
No drunkard: Not given to wine. The priests were not to drink wine
when they went in to minister (Lev. x. 8, 9), lest they should drink and
pervert the law. 9. No striker; one who is not quarrelsome, nor apt to use
violence to any, but does every thing with mildness, love, and gentleness.
The servant of the Lord must not strive, but be gentle towards all, &c.,
2 Tim. ii. 24. 10. One who is not greedy of filthy lucre, who does not make
his ministry to truckle to any secular design or interest, who uses no mean,
base, sordid ways of getting money, who is dead to the wealth of this world,
lives above it, and makes it appear he is so. 11. He must be patient, and
not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop
of souls, is so. Not apt to be angry or quarrelsome; as not a striker with
his hands, so not a brawler with his tongue; for how shall men teach others
to govern their tongues who do not make conscience of keeping them under
good government themselves? 12. Not covetous. Covetousness is bad in any,
but it is worst in a minister, whose calling leads him to converse so much
with another world. 13. He must be one who keeps his family in good order: That
rules well his own house, that he may set a good example to other
masters of families to do so too, and that he may thereby give a proof of
his ability to take care of the church of God: For, if a man know not how
to rule his own house, how shall he take care of the church of God.
Observe, The families of ministers ought to be examples of good to all
others families. Ministers must have their children in subjection; then it
is the duty of ministers' children to submit to the instructions that are
given them.--With all gravity. The best way to keep inferiors in
subjection, is to be grave with them. Not having his children in subjection
with all austerity, but with all gravity. 14. He must not be a novice, not
one newly brought to the Christian religion, or not one who is but meanly
instructed in it, who knows no more of religion than the surface of it, for
such a one is apt to be lifted up with pride: the more ignorant men are the
more proud they are: Lest, being lifted up with pride, he fall into the
condemnation of the devil. The devils fell through pride, which is a
good reason why we should take heed of pride, because it is a sin that
turned angels into devils. 15. He must be of good reputation among his
neighbours, and under no reproach from former conversation; for the devil
will make use of that to ensnare others, and work in them an aversion to the
doctrine of Christ preached by those who have not had a good report.
III. Upon the whole,
having briefly gone through the qualifications of a gospel-bishop, we may
infer, 1. What great reason we have to cry out, as Paul does, Who is
sufficient for these things? 2 Cor. ii. 16. Hic labor, hoc opus--This
is a work indeed. What piety, what prudence, what zeal, what courage,
what faithfulness, what watchfulness over ourselves, our lusts, appetites,
and passions, and over those under our charge; I say, what holy watchfulness
is necessary in this work! 2. Have not the best qualified and the most
faithful and conscientious ministers just reason to complain against
themselves, that so much is requisite by way of qualification, and so much
work is necessary to be done? And, alas! how far short do the best come of
what they should be and what they should do! 3. Yet let those bless God, and
be thankful, whom the Lord has enabled, and counted faithful, putting them
into the ministry: if God is pleased to make any in some degree able and
faithful, let him have the praise and glory of it. 4. For the encouragement
of all faithful ministers, we have Christ's gracious word of promise, Lo,
I am with you always, even unto the end of the world, Matt. xxviii. 20.
And, if he be with us, he will fit us for our work in some measure, will
carry us through the difficulties of it with comfort, graciously pardon our
imperfections, and reward our faithfulness with a crown of glory that fadeth
not away, 1 Pet. v. 4.
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Qualifications
of Deacons.
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A. D. 64.
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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.
We have here the character
of deacons: these had the care of the temporal concerns of the church, that
is, the maintenance of the ministers and provision for the poor: they served
tables, while the ministers or bishops gave themselves only to the ministry
of the word and prayer, Acts vi. 2, 4. Of the institution of this office,
with that which gave occasion to it, you have an account in Acts vi. 1-7.
Now it was requisite that deacons should have a good character, because they
were assistants to the ministers, appeared and acted publicly, and had a
great trust reposed in them. They must be grave. Gravity becomes all
Christians, but especially those who are in the office in the church. Not
doubled-tongued; that will say one thing to one and another thing to
another, according as their interests leads them: a double tongue comes from
a double heart; flatterers and slanderers are double-tongued. Not given
to much wine; for this is a great disparagement to any man, especially
to a Christian, and one in office, unfits men for business, opens the door
to many temptations. Not greedy of filthy lucre; this would
especially be bad in the deacons, who were entrusted with the church's
money, and, if they were covetous and greedy of filthy lucre, would be
tempted to embezzle it, and convert that to their own use which was intended
for the public service. Holding the mystery of faith in a pure
conscience, v. 9. Note, The mystery of faith is best held in a
pure conscience. The practical love of truth is the most powerful
preservative from error and delusion. If we keep a pure conscience (take
heed of every thing that debauches conscience, and draws us away from God),
this will preserve in our souls the mystery of faith. Let these also
first be proved, v. 10. It is not fit that the public trusts
should be lodged in the hands of any, till they have been first proved, and
found fit for the business they are to be entrusted with; the soundness of
their judgments, their zeal for Christ, and the blamelessness of their
conversation, must be proved. Their wives likewise must have a good
character (v. 11); they must be of a grave behaviour, not slanderers,
tale-bearers, carrying stories to make mischief and sow discord; they must
be sober and faithful in all things, not given to any excess, but
trusty in all that is committed to them. All who are related to ministers
must double their care to walk as becomes the gospel of Christ, lest, if
they in any thing walk disorderly, the ministry be blamed. As he said before
of the bishops or ministers, so here of the deacons, they must be the
husband of one wife, such as had not put away their wives, upon dislike,
and married others; they must rule their children and their own houses
well; the families of deacons should be examples to other families. And
the reason why the deacons must be thus qualified is (v. 13) because,
though the office of a deacon be of an inferior degree, yet it is a step
towards the higher degree; and those who had served tables well the church
might see cause afterwards to discharge from that service, and prefer to
serve in preaching the word and in prayer. Or it may be meant of the good
reputation that a man would gain by his fidelity in this office: they
will purchase to themselves great boldness in the faith that is in Christ
Jesus. Observe, 1. In the primitive church there were but two orders of
ministers or officers, bishops and deacons, Phil. i. 1. After-ages
have invented the rest. The office of the bishop, presbyter, pastor, or
minister, was confined to prayer and to the ministry of the word; and the
office of the deacon was confined to, or at least principally conversant
about, serving tables. Clemens Romanus, in his epistle to the Christian (cap.
42, 44), speaks very fully and plainly to this effect, that the apostles,
foreknowing, by our Lord Jesus Christ, that there would arise in the
Christian church a controversy about the name episcopacy, appointed
the forementioned orders, bishops and deacons. 2. The scripture-deacon's
main employment was to serve tables, and not to preach or baptize. It is
true, indeed, that Philip did preach and baptize in Samaria (Acts viii.),
but you read that he was an evangelist (Acts xxi. 8), and he might preach
and baptize, and perform any other part of the ministerial office, under
that character; but still the design of the deacon's office was to mind the
temporal concerns of the church, such as the salaries of the ministers and
providing for the poor. 3. Several qualifications were very necessary, even
for these inferior officers: The deacons must be grave, &c. 4.
Some trial should be made of persons' qualifications before they are
admitted into office in the church, or have any trust committed to them: Let
these also first be proved. 5. Integrity and uprightness in an inferior
office are the way to be preferred to a higher station in the church: They
purchase to themselves a good degree. 6. This will also give a man great
boldness in the faith, whereas a want of integrity and uprightness will make
a man timorous, and ready to tremble at his own shadow. The wicked fleeth
when no man pursueth, but the righteous are bold as a lion, Prov. xxviii.
1.
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The
Mystery of Godliness.
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A. D. 64.
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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.
He concludes the chapter
with a particular direction to Timothy. He hoped shortly to come to him, to
give him further directions and assistance in his work, and to see that
Christianity was well planted, and took root well, at Ephesus; he therefore
wrote the more briefly to him. But he wrote lest he should tarry long,
that Timothy might know how to behave himself in the house of God,
how to conduct himself as became an evangelist, and the apostle's
substitute. Observe,
I. Those who are employed
in the house of God must see to it that they behave themselves well, lest
they bring reproach upon the house of God, and that worthy name by which
they are called. Ministers ought to behave themselves well, and to look not
only to their praying and preaching, but to their behaviour: their office
binds them to their good behaviour, for any behaviour will not do in this
case. Timothy must know how to behave himself, not only in the particular
church where he was now appointed to reside for some time, but being an
evangelist, and the apostle's substitute, he must learn how to behave
himself in other churches, where he should in like manner be appointed to
reside for some time; and therefore it is not the church of Ephesus, but the
catholic church, which is here called the house of God, which is the
church of the living God. Observe here, 1. God is the living God; he is
the fountain of life, he is life in himself, and he gives life, breath, and
all things to his creatures; in him we live, and move, and have our being,
Acts xvii. 25, 28. 2. The church is the house of God, he dwells there; the
Lord has chosen Zion, to dwell there. "This is my rest, here will I
dwell, for I have chosen it;" there may we see God's power and glory,
Ps. lxiii. 2.
II. It is the great
support of the church that it is the church of the living God, the
true God in opposition to false gods, dumb and dead idols.
1. As the church of God,
it is the pillar and ground of truth; that is, either, (1.) The
church itself is the pillar and ground of truth. Not that the authority of
the scriptures depends upon that of the church, as the papists pretend, for
truth is the pillar and ground of the church; but the church holds forth the
scripture and the doctrine of Christ, as the pillar to which a proclamation
is affixed holds forth the proclamation. Even to the principalities and
powers in heavenly places is made known by the church the manifold wisdom of
God, Eph. iii. 10. (2.) Others understand it of Timothy. He, not he
himself only, but he as an evangelist, he and other faithful ministers, are
the pillars and ground of truth; it is their business to maintain, hold up,
and publish, the truths of Christ in the church. It is said of the apostles
that they seemed to be pillars, Gal. ii. 9. [1.] Let us be diligent
and impartial in our own enquiries after truth; let us buy the truth at any
rate, and not think much of any pains to discover it. [2.] Let us be careful
to keep and preserve it. "Buy the truth, and sell it not (Prov.
xxiii. 23), do not part with it on any consideration." [3.] Let us take
care to publish it, and to transmit it safe and uncorrupted unto posterity.
[4.] When the church ceases to be the pillar and ground of truth, we may and
ought to forsake her; for our regard to truth should be greater than our
regard to the church; we are no longer obliged to continue in the church
than she continues to be the pillar and ground of truth.
2. But what is the truth
which the churches and ministers are the pillars and grounds of? He tells us
(v. 16) that without controversy great is the mystery of
godliness. The learned Camero joins this with what goes before, and then
it runs thus: "The pillar and ground of the truth, and without
controversy great is the mystery of godliness." He supposes this
mystery to be the pillar, &c. Observe,
(1.) Christianity is a
mystery, a mystery that could not have been found out by reason or the light
of nature, and which cannot be comprehended by reason, because it is above
reason, though not contrary thereto. It is a mystery, not of philosophy or
speculation; but of godliness, designed to promote godliness; and herein it
exceeds all the mysteries of the Gentiles. It is also a revealed mystery,
not shut up and sealed; and it does not cease to be a mystery because now in
part revealed. But,
(2.) What is the mystery
of godliness? It is Christ; and here are six things concerning Christ, which
make up the mystery of godliness. [1.] That he is God manifest in the flesh:
God was manifest in the flesh. This proves that he is God, the
eternal Word, that was made flesh and was manifest in the flesh. When God
was to be manifested to man he was pleased to manifest himself in the
incarnation of his own Son: The Word was made flesh, John i. 14. [2.]
He is justified in the Spirit. Whereas he was reproached as a sinner,
and put to death as a malefactor, he was raised again by the Spirit, and so
was justified from all the calumnies with which he was loaded. He was
made sin for us, and was delivered for our offences; but, being raised
again, he was justified in the Spirit; that is, it was made to appear that
his sacrifice was accepted, and so he rose again for our justification, as
he was delivered for our offences, Rom. iv. 25. He was put to death in the
flesh, but quickened by the Spirit, 1 Pet. iii. 18. [3.] He was seen of
angels. They worshipped him (Heb. i. 6); they attended his incarnation,
his temptation, his agony, his death, his resurrection, his ascension; this
is much to his honour, and shows what a mighty interest he had in the upper
world, that angels ministered to him, for he is the Lord of angels. [4.] He
is preached unto the Gentiles. This is a great part of the mystery of
godliness, that Christ was offered to the Gentiles a Redeemer and Saviour;
that whereas, before, salvation was of the Jews, the partition-wall was now
taken down, and the Gentiles were taken in. I have set thee to be a light
of the Gentiles, Acts xiii. 47. [5.] That he was believed on in the
world, so that he was not preached in vain. Many of the Gentiles
welcomed the gospel which the Jews rejected. Who would have thought that the
world, which lay in wickedness, would believe in the Son of God, would take
him to be their Saviour who was himself crucified at Jerusalem? But,
notwithstanding all the prejudices they laboured under, he was believed on,
&c. [6.] He was received up into glory, in his ascension. This
indeed was before he was believed on in the world; but it is put last,
because it was the crown of his exaltation, and because it is not only his
ascension that is meant, but his sitting at the right hand of God, where he
ever lives, making intercession, and has all power, both in heaven and
earth, and because, in the apostasy of which he treats in the following
chapter, his remaining in heaven would be denied by those who pretend to
bring him down on their altars in the consecrated wafers. Observe, First,
He who was manifest in flesh was God, really and truly God, God by nature,
and not only so by office, for this makes it to be a mystery. Secondly,
God was manifest in flesh, real flesh. Forasmuch as the children are
partakers of flesh and blood, he also himself likewise took part of the
same, Heb. ii. 14. And, what is more amazing, he was manifest in the
flesh after all flesh had corrupted his way, though he himself was holy from
the womb. Thirdly, Godliness is a mystery in all its parts and
branches, from the beginning to the end, from Christ's incarnation to his
ascension. Fourthly, It being a great mystery, we should rather
humbly adore it, and piously believe it, than curiously pry into it, or be
too positive in our explications of it and determinations about it, further
than the holy scriptures have revealed it to us.
