Exegetical and Hermeneutical Commentary of 1 Timothy 3:6
Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
6. “Do not set a new convert to rule in high place lest ‘pride come’ again ‘before a fall’ as in Satan’s case: and again, let your ruler be one at whom the world can throw no stone; or its reproaches will do harm and may drive him back into his old sins.”
Not a novice ] Lit. ‘a neophyte,’ a new convert. The objection raised against the authenticity of the Epistle from this verse cannot be sustained when the later date is granted, since we get a period of twelve years from a.d. 54, the commencement of St Paul’s three years’ work at Ephesus, to a.d. 66, the most probable date for this Epistle. See Introduction, ch. 6 fin.
lifted up with pride ] Rather, puffed up. See note on 1Ti 6:4.
the condemnation of the devil ] The same condemnation as that under which the devil came for pride; objective genitive. Compare ‘ what time his pride Had cast him out of heaven, with all his host Of rebel angels.’ Milton, Par. Lost, I. 36.
Fuente: The Cambridge Bible for Schools and Colleges
Not a novice – Margin, one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.
Lest being lifted up with pride – We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being entrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.
He fall into the condemnation of the devil – That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride – a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honor which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered lifted up ( tuphotheis), is from a verb which means to smoke, to fume, to surround with smoke; then to inflate – as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Fifteenth. – It is required that he be not a novice] . Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible;) one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he fall into the condemnation of the devil. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle’s term , puffed up, inflated, is a metaphor taken from a bladder when filled with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind, but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern,
“From such apostles, O ye mitred heads,
Preserve the Church; and lay not careless hands
On skulls that cannot teach, and will not learn.”
From these words of the apostle we are led to infer that pride or self-conceit was the cause of the devil’s downfall. In Ecclus. x. there are some excellent sayings concerning pride: “Pride is hurtful before God and man.” “Why is earth and ashes proud?” “The beginning of pride is when one departeth from God.” “For pride is the beginning of sin; and he that hath it shall pour out abomination.” “PRIDE was not made for MEN.” See verses 7, 9, 12, 13, and 18, of the above chapter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not a novice; not a young plant, that is, one that is newly made a member of the church of Christ; such persons are apt to swell in the opinion of their newly acquired knowledge, state, or dignity; and being so lifted up, they will be in danger of such a punishment as the devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the devil occasion to accuse them. Others here interpret more appellatively, and understand by it a man that is an accuser, making the sense this, and fall into the judgment, censure, or condemnation of men, accusing them for such behaviour.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. not a noviceone justconverted. This proves the Church of Ephesus was established now forsome time. The absence of this rule in the Epistle to Titus, accordswith the recent planting of the Church at Crete. Greek,“neophyte,” literally, “a young plant”;luxuriantly verdant (Rom 6:5;Rom 11:17; 1Co 3:6).The young convert has not yet been disciplined and matured byafflictions and temptations. Contrast Ac21:16, “an old disciple.”
lifted up with prideGreek,literally, “wrapt in smoke,” so that, inflated withself-conceit and exaggerated ideas of his own importance, he cannotsee himself or others in the true light (1Ti 6:4;2Ti 3:4).
condemnation of thedevilinto the same condemnation as Satan fell into (1Ti 3:7;2Ti 2:26). Pride was the cause ofSatan’s condemnation (Job 38:15;Isa 14:12-15; Joh 12:31;Joh 16:11; 2Pe 2:4;Jdg 1:6). It cannot meancondemnation or accusation on the part of the devil. The devilmay bring a reproach on men (1Ti3:7), but he cannot bring them into condemnation, for hedoes not judge, but is judged [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Not a novice,…. Or one newly planted, the Arabic version adds, “in the faith”; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word , “a plant”, is by the Septuagint in Job 14:9 rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is,
lest being lifted up with pride; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger
that he fall into the condemnation of the devil; or “of the slanderer”, as the word is rendered in 1Ti 3:11 and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.
Fuente: John Gill’s Exposition of the Entire Bible
Not a novice ( ). Our “neophyte.” Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of “newly-planted” (, ). Only here in N.T.
Lest ( ). “That not.”
Being puffed up (). First aorist passive participle of , old word (from , smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1Tim 6:4; 2Tim 3:4.
He fall into ( ). Second aorist active subjunctive with , negative purpose, of , old verb, to fall into. Note both and as in Matt 12:11; Luke 10:36.
The condemnation of the devil ( ). See Ro 3:8 for . Best to take as objective genitive, though subjective in verse 7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer).
Fuente: Robertson’s Word Pictures in the New Testament
Novice [] . N. T. o. From neov new and futon a plant. Comp. 1Co 3:6, 7; Mt 14:13. Hence, a new convert, a neophyte. Comp. in LXX Job 14:9; Psa 127:3; Psa 143:12; Isa 5:7. Chrysostom explains it as newly catechised [] ; but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized [] . After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give neofutov a Fayum papyrus of the second century A. D., of newly – planted palm trees. Comp. LXX, Psa 127:3 : “Thy sons as neofuta ejlaiwn plants of olives.”
Being lifted up with pride [] . Only in the Pastorals. See ch. 1ti 6:4; 2Ti 3:4. The verb means primarily to make a smoke : hence, metaphorically, to blind with pride or conceit. Neither A. V. nor Rev. puffied up, preserves the radical sense, which is the sense here intended – a beclouded and stupid state of mind as the result of pride.
Fall into condemnation [ ] . Krima in N. T. usually means judgment. The word for condemnation is katakrima. See especially Rom 5:16, where the two are sharply distinguished. Comp. Mt 7:2; Act 24:25; Rom 2:2; Rom 5:18; 1Co 6:7. However, krima occasionally shades off into the meaning condemnation, as Rom 3:8; Jas 3:1. See on go to law, 1Co 6:7, and on 1Co 11:29. Krima is a Pauline word; but the phrase ejmpiptein eijv krima to fall into judgment is found only here.
Of the devil [ ] . See on Mt 4:1, and on Satan, 1Th 2:18. Paul uses diabolov only twice, Eph 4:27; Eph 6:11. Commonly Satan. The use of diabolov as an adjective is peculiar to the Pastorals (see 1Ti 3:11; 2Ti 3:3; Tit 2:3), and occurs nowhere else in N. T., and not in LXX The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Rev 12:10 Satan is called the accuser of the brethren. In 1Co 5:5; 1Ti 1:20, men are given over to Satan for judgment. In ver. 7 the genitive diabolou is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 1:9; 2Pe 2:11), the snare of the devil (comp. 2Ti 2:26), and the judgment of the devil.
Fuente: Vincent’s Word Studies in the New Testament
1) “Not a novice” “Not a neophyte,” a new convert, a beginner, No new convert should be set in an high official position in the church, especially in the office of bishop.
2) “Lest being lifted up with pride” (hina me tuphotheis eis krima) “lest being puffed up, conceited, ballooned with vanity or pride,” Pro 16:18. “Pride is antecedent, goes before destruction.” To ordain a novice is to create a circumstance of destruction for him which should be avoided,
3) “He fall into the condemnation of the devil.” (empese tou diabolou) “He should fall into the judgment pronounced on the devil who was originally puffed up with pride,” and subsequently became the object of earth’s greatest fall. Eze 28:17; 2Pe 2:4; Jud 1:6.
Fuente: Garner-Howes Baptist Commentary
6 Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for “novices” have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued.
Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some take Διαβόλου (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that “judgment” means slander. But again, “the judgment of Satan” may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, “If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.” Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct. (62)
(62) “The words εἰς κρῖμα ἐμπέσὟ τοῦ Διαβόλου are, by most expositors ancient and modern, understood of falling into the same condemnation and punishment that the devil fell into through pride, which is supported by the authority of the Pesch. Syr. Several eminent expositors, from Luther and Erasmus downwards, take τοῦ Διαβόλου to mean the “calumniator,” or slanderous enemy of the gospel, the noun being, they say, used generically of those who seek an occasion to calumniate the Christians; but, as Calvin observes, ‘it rarely happens that “judgment” means slander.’ Moreover, the expression Διάβολος would thus have to be taken of just condemnation.” — Bloomfield.
Fuente: Calvin’s Complete Commentary
(6) Not a novice.In the Church of Ephesus, which, when Paul wrote these charges to Timothy, had been established some years, the chief pastor would have for the church office an ample choice of disciples of some considerable standing and experience. The word novice here refers rather to want of experience and standing in the Christian brotherhood than to youth. Timothy himself, to whom St. Paul was writing, and whom the Apostle had placed over this church, was at the time, comparatively speaking, still a man young in years, although old in trials and in Christian experiences.
Lest being lifted up with pride he fall into the condemnation of the devil.The Greek word rendered here being lifted up, would be more happily Englished by being clouded or deluded. It marks the pride or vanity engendered by the finding himself in a position of authority for which no previous training and experience had fitted him. Such a novice would be in imminent danger of falling into the judgment passed by God upon the devil, whose fall was owing to the same blinding effect of pride.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Novice Literal, new-plant; green young convert.
Lifted up with pride At his sudden elevation. Condemnation for pride of the devil, who was cast down to hell for rebellion.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Not a novice, lest being puffed up he fall into the condemnation of the devil.’
A further important qualification was that he should not be new to the Christian faith, or someone with no experience of giving guidance and doctrinal help. Otherwise one danger for him would be that he might become puffed up (literally ‘wrapped in smoke’, but developing to signify ‘being conceited’. Possibly we might render ‘lost in clouds of conceit’) and pretentious, swaggering around and beginning to think of himself as better than he ought to think, with the result that he might come under the same condemnation as the Devil as one who leads men astray, is motivated by too much pride, and is unwilling to respond to the reins. Alternately ‘falling under the condemnation of the Devil’ may parallel being handed over to the Devil (1Ti 1:20) and indicate excommunication. It may well be that some of the false teachers were novices who had been promoted too quickly.
The Ephesian church was now well established and had been for some time. There was therefore now no necessity to look to new converts for elders. The passage of only a few years would bring about such a situation, so this is not an indication of lateness. Interestingly Paul omits this in his guidance to the more newly formed Cretan church.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 3:6. Not a novice, &c. ; “Not one lately engrafted into the Christian church;” He had said before, 1Ti 3:2. That a bishop ought to be one who is apt to teach; and consequently he must have taught for some time as an elder, or filled some office in the church, whereby his aptness to teach might appear. On the phrase “the condemnation of the devil,” we would observe that Satan might graft many dangerous temptations not only on the man’s pride, but on the evil report which he might have incurred by any scandal before he entered on the ministry; either attempting to draw him to the commission of former evils, from an apprehension that he had very little reputation to lose by a new fall; or weakening his hands in efforts of usefulness, by a fear, that the remembrance of those past irregularities would render his attempts less effectual:thoughts worthy the consideration of all who design themselves for the ministry; and especially to be recollected, when persons who have been remarkably profligate, are desirous of undertaking it, or returning to it.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 3:6 . ] depending on in 1Ti 3:2 , is attached to the previous accusatives, 1Ti 3:5 being a parenthesis. is rightly explained by Chrysostom: , ; comp. 1Co 3:6-7 . Heinrichs is wrong if he thinks that, on account of what follows, the explanation rejected by Chrysostom is really the right one; for the rapid promotion to the episcopate of one newly admitted into the church, might easily have consequences to be dreaded by the apostle.
The reason why a “novice” (Luther) should not be bishop is given in the words that follow: . : “ lest he being beclouded with conceit ( of foolish pride ).” The verb (which occurs only here and in 1Ti 6:4 and 2Ti 3:4 ) comes from , which in the figurative sense especially denotes darkness, as beclouding man’s mind so that he does not know himself, so that the consciousness of his own weakness is hidden from him; in 2Ti 3:4 it is appropriately joined with (comp. Athenaeus, vi. 238 d ). describes the conduct of the which brings on him the .
] Nearly all expositors take here and in 1Ti 3:7 to be the devil. Some, again, explain it as “the libellous fellow” (Mosheim, Wegscheider, Hofmann; Luther: “the slanderer”). Against this latter view, however, there are three decisive arguments (1) According to the constant usage of the N. T., the substantive always denotes the devil (it is otherwise in the LXX., but only in Est 7:4 ; Est 8:1 ). [121] (2) The singular has the definite article, which seems to mark out one definite individual, for the collective use of the singular can always be inferred from the context (as in Mat 12:35 ; Rom 14:1 ; 1Pe 4:18 ; Jas 2:6 ; this, indeed, is less the case in Jas 5:6 ); besides, here the idea of “libeller” is too indefinite for the train of thought; hence Hofmann is forced to define it arbitrarily: “whoever makes it his business to speak evil of Christianity .” (3) If, in the expression , at 2Ti 2:26 , cannot mean anything else than the devil, it is arbitrary to render it otherwise when used in the same expression at 1Ti 3:7 .
is not equivalent to “charge, accusation” (Matthies), but “ the judgment ,” especially “the judgment of condemnation .”
is mostly (even by Wiesinger and van Oosterzee) taken to be the genitivus objecti (comp. especially Rev 17:1 ), equivalent to “the judgment which is executed on the devil” (van Oosterzee), because is not the devil’s business; Bengel: diabolus potest opprobrium inferre (1Ti 3:7 ), judicium inferre non potest, non enim judicat, sed judicatur. [122] But the notion that the devil is delivered to condemnation because of self-conceit, cannot be scripturally proved. For this reason, and also because in 1Ti 3:7 is manifestly the subjective genitive, it is preferable to take it in the same way here (so, too, Plitt). [123] Of course the of the devil cannot mean a trial which the devil holds, but the judgment which serves to give him foundation for accusing man with God (comp. the name for the devil, , in Rev 12:10 ). [124]
[121] Paul uses the word only here and in ver. 7; 2Ti 2:26 ; Eph 4:17 ; Eph 6:11 . In 2Ti 2:26 and in Eph 6:11 , even Hofmann takes it to be the devil; but, on the other hand, both here and in Eph 4:17 he takes it to be the human slanderer.
[122] It is out of place to appeal to 2Pe 2:4 and Jud 1:6 (Wiesinger), since in these passages mention is made, not of the judgment which will be passed on the devil, but of the judgment which will be passed on a number of wicked angels.
[123] Had the apostle been thinking of the judgment which will be passed on the devil (Mat 25:41 ; Rev 20:4 [14, 15]), he would have expressed himself more clearly, with something like this: .
[124] Hofmann asserts that it is irrational to speak of a judgment which the devil pronounces; but we may ask, on the other hand, whether it is not irrational to speak of a devil without judgment.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
Ver. 6. Not a novice ] . Rude and proud, a young scholar or newly converted, but well experimented, and sufficiently commended by men of worth. He that offered to run a race was led about by the crier, to see what any one present could object against him, ere he was suffered to run, as Chrysostom reporteth. a So it should be here. Was he not a fit man to be a doctor of divinity, and a teacher in Israel, who being asked something touching the Decalogue, denied that he had ever any such book as that in his study Another b (and he a bishop) taking up a Bible, and reading in it awhile, when one asked him what book he had there, he answered, What book it is I know not; but this I know, that it speaketh altogether against our religion. An ass might not be coupled with an ox in ploughing. No ignorant doltish ass may plough in God’s field the Church. Asinos elegit Christus et idiotas, saith Dr Beddingfield, sed oculavit in prudentes; simulque dona dedit et ministeria. Christ chose illiterate men, but made them learned and teachers of others.
He fall into the condemnation of the devil ] . That is, be condemned as the devil is, for his pride. Or, lest he come under the censure of calumniating persons, who have one common name (in Greek) with the devil. See 1Ti 3:11 ; 2Ti 3:3 ; Tit 2:3 .
a Chrysost. Hom. xxii. ad Pop. Antioch.
b Amama, Antibarb. praefat. Luther. Chytraeus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] (the negative characteristics are resumed) not a novice ( , , . , , , Thdrt. So Chr. ( ), Thl. ( ). An objection has been raised to this precept by Schleierm., that it could hardly find place in the apostolic church, where all were . Matthies answers, that in Crete this might be so, and therefore such a precept would be out of place in the Epistle to Titus, but the Ephesian church had been many years established. But De W. rejoins to this, that the precepts are perfectly general, not of particular application. The real reply is to be found, partly by narrowing the range of , partly in assigning a later date to these Epistles than is commonly held. The case here contemplated is that of one very recently converted. To ordain such a person to the ministry would, for the reason here assigned, be most unadvisable. But we cannot imagine that such period need be extended at the most to more than three or four years, in cases of men of full age who became Christians; and surely such a condition might be fulfilled in any of the Pauline churches, supposing this Epistle to bear any thing like the date which I have assigned to it in the Prolegg. ch. vii. ii.), lest being besotted with pride (from , smoke, steam, and hence metaphorically, the pother which a man’s pride raises about him so that he cannot see himself or others as they are. So , , Marc. Antonin. ii. 17: , Plut. Mor. (p. 580 c. Palm. Lex.) Hence , which is used only in this metaphorical sense, to be thus blinded or bewildered with pride or self-conceit. So , Strabo xv. p. 686, , Lucian, Necyom. 12. See numerous other examples in Palm and Rost’s Lex., from whence the above are taken) he fall into the judgment of the devil (these last words ore ambiguous. Is (1) the genitive objective (as Rom 3:8 ), ‘ the judgment into which the devil fell ,’ or (2) the genitive subjective, ‘ the judgment which is wrought by the devil? ’ (1) is held by Chrys. ( , ), Thdrt. ( ), Thl., e., Pel., Calv. (‘in eandem cum diabolo condemnationem ruat.’ See below under (2)), Beza, Est., Grot. (‘id est, pna qualis diabolo evenit, qui de clo dejectus est, 2Pe 2:4 , nempe ob superbiam, Sir 10:13 ’), Beng., Wolf (‘reprsentato diaboli exemplo’), Heinr., Heydenreich, Mack, De W., Wiesinger, al.: and by Ellicott. (2) by Ambr. (apparently: ‘Satanas prcipitat eum’), Heumann, Matthies (“if a Christian church-overseer allowed himself to be involved in a charge of pride, the adversary ( in concreto living men, his instruments) might by it have reason as well for the accusation of the individual as for inculpation of the congregation, cf. ch. 1Ti 5:14 , Eph 4:27 ,” cited by Huther), Calv. (as an alternative: “activam significationem non rejicio, fore ut diabolo causam sui accusandi prbeat.” He adds, “sed verior Chrysostomi opinio”), Bezn (altern.), Huther.
It is hardly worth while recounting under this head, the views of those who take for a slanderer , inasmuch as never occurs in this sense in the N. T. (on , adjective, in this sense, see below, 1Ti 3:11 ). This is done in both 1Ti 3:6-7 , by Luther ( Lsterer ), Rosenm., Michaelis, Wegseh., Flatt: in 1Ti 3:6 and not in 1Ti 3:7 , by Erasm., Mosheim, al.
In deciding between the above, one question must first be answered: are we obliged to preserve the same character of the genitive in 1Ti 3:6-7 ? because, if so, we must manifestly take (2): for ( .) (see below) cannot bear any other meaning than ‘ the (reproach and) snare which the devil lays .’ This question must be answered, not by any mere consideration of uniformity, but by careful enquiry into the import of the substantive . I conceive we cannot understand it here otherwise than as a condemnatory sentence . The word is a vox media ; , sch. Suppl. 392: but the dread here expressed of falling into it necessarily confines it to its adverse sense. This being so, Bengel’s remark is noticeable: “diabolus potest opprobrium inferre, judicium non potest: non enim judicat, sed judicatur.” To this Huther answers, that we must not consider the of the devil as necessarily parallel with God’s , any more than with man’s on his neighbour. “To understand,” he continues, “the , we must compare Eph 2:2 , where the devil is called : so that whatever the world does to the reproach ( zur Schmach ) of Christ’s Church, is the doing of the spirit that works in the world, viz. of the devil.” But surely this reply is quite inadequate to justify the use of the decisive : and Huther himself has, by suggesting ‘ reproach ,’ evaded the real question, and taken refuge in the unquestioned meaning of the next verse. He goes on to say, that only by understanding this of a deed of the Prince of the antichristian world, can we clearly establish a connexion with the following verse, pointed out as it is by . But this is still more objectionable: disjoins the two particulars, and introduces the latter as a separate and additional matter. From the use of the decisive word , I infer that it cannot be an act of the adversary which is here spoken of, but an act in which . Then as to uniformity with 1Ti 3:7 , I should not be disposed to make much account of it. For one who so loved similarity of external phrase, even where different meanings were to be conveyed, as St. Paul, to use the genitives in and in these different meanings, is surely nothing which need cause surprise. is common to both: the devil’s condemnation, and the devil’s snare, are both alike alien from the Christian, in whom, as in his divine Master, the adversary should find nothing, and with whom he should have nothing in common. The is in fact but the consummation of that state into which the is the introduction. I therefore unhesitatingly adopt (1) the condemnation into which Satan fell through the same blinding effect of pride ).
Fuente: Henry Alford’s Greek Testament
1Ti 3:6 . 1Ti 3:6-7 have nothing corresponding to them in Titus , or in the qualifications for the diaconate in this chapter.
. . .: not a recent convert . in O.T. is used literally of a young plant (Job 14:9 ; Psa 127 (128):3; 143 (144):12; Isa 5:7 ). For its use in secular literature, see Deissmann, Bible Studies , trans. p. 220.
The significance of this qualification is apparent from its absence in the parallel passage in Titus . It is evident that Church organisation in Crete was in a very much less advanced state than in Ephesus. On the first introduction of the Gospel into a country, the apostles naturally “appointed their first fruits to be bishops and deacons” (Clem. Rom. i. 42; Act 14:23 ), because no others were available; and men appointed in such circumstances would have no temptation to be puffed up any more than would the leaders of a forlorn hope. But as soon as there came to be a Christian community of such a size as to supply a considerable number of men from whom leaders could be selected, and in which office might be a natural object of ambition, the moral risk to of early advancement would be a real danger. It is difficult to avoid at least a passing attack of , if you are promoted when young.
: comes from , the primary meaning of which is smoke or vapour , then conceit or vanity which befogs a man’s judgment in matters in which he himself is concerned. The R.V. always renders it puffed up . Vulg. here, in superbiam elatus .
: is best taken in the sig. condemnation , as in Rom 3:8 , Rev 17:1 , and as objective genitive: “ Lest he be involved in the condemnation which the devil incurred ,” or, the judgment pronounced on the devil , whose sin was, and is, pride. See Sir 10:13 , 2Pe 2:4 . So most commentators, especially the ancients. On the other hand, in 1Ti 3:7 is the subjective genitive, a snare laid by the devil ; and it is possible to render . . the accusation brought by the devil , or a judgment effected by the devil , who may succeed in this case, though he failed in that of Job. This is however not a natural translation; and it is to be observed that in reff. expresses a final doom, not a trial, such as that of temptation or probation. Dean Bernard takes as subjective genitive in both verses; and in the sense of slanderer: the judgment passed by the slanderer; the snare prepared by the slanderer .
: St. Paul uses this name for the Evil Spirit three times in the Pastorals and twice in Eph. (see reff.); in Eph 6:16 ; elsewhere eight times. , without the article, means slanderer in 1Ti 3:11 and reff. there.
Fuente: The Expositors Greek Testament by Robertson
novice. Greek. neophutos. Only here.
lest = in order
that (Greek. hind). not (Greek. me).
lifted up, &c. = puffed up. Greek. tuphoomai. Here, 1Ti 6:4. 2Ti 3:4. The noun tuphos means smoke. Compare Mat 12:20,
into. App-104.
condemnation. App-177.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] (the negative characteristics are resumed) not a novice ( , , . , , , Thdrt. So Chr. (), Thl. (). An objection has been raised to this precept by Schleierm., that it could hardly find place in the apostolic church, where all were . Matthies answers, that in Crete this might be so, and therefore such a precept would be out of place in the Epistle to Titus, but the Ephesian church had been many years established. But De W. rejoins to this, that the precepts are perfectly general, not of particular application. The real reply is to be found, partly by narrowing the range of , partly in assigning a later date to these Epistles than is commonly held. The case here contemplated is that of one very recently converted. To ordain such a person to the ministry would, for the reason here assigned, be most unadvisable. But we cannot imagine that such period need be extended at the most to more than three or four years, in cases of men of full age who became Christians; and surely such a condition might be fulfilled in any of the Pauline churches, supposing this Epistle to bear any thing like the date which I have assigned to it in the Prolegg. ch. vii. ii.), lest being besotted with pride (from , smoke, steam, and hence metaphorically, the pother which a mans pride raises about him so that he cannot see himself or others as they are. So , , Marc. Antonin. ii. 17: , Plut. Mor. (p. 580 c. Palm. Lex.) Hence , which is used only in this metaphorical sense, to be thus blinded or bewildered with pride or self-conceit. So , Strabo xv. p. 686,- , Lucian, Necyom. 12. See numerous other examples in Palm and Rosts Lex., from whence the above are taken) he fall into the judgment of the devil (these last words ore ambiguous. Is (1) the genitive objective (as Rom 3:8), the judgment into which the devil fell,-or (2) the genitive subjective, the judgment which is wrought by the devil? (1) is held by Chrys. ( , ), Thdrt. ( ), Thl., e., Pel., Calv. (in eandem cum diabolo condemnationem ruat. See below under (2)), Beza, Est., Grot. (id est, pna qualis diabolo evenit, qui de clo dejectus est, 2Pe 2:4, nempe ob superbiam, Sir 10:13), Beng., Wolf (reprsentato diaboli exemplo), Heinr., Heydenreich, Mack, De W., Wiesinger, al.: and by Ellicott. (2) by Ambr. (apparently: Satanas prcipitat eum), Heumann, Matthies (if a Christian church-overseer allowed himself to be involved in a charge of pride, the adversary (in concreto living men, his instruments) might by it have reason as well for the accusation of the individual as for inculpation of the congregation, cf. ch. 1Ti 5:14, Eph 4:27, cited by Huther), Calv. (as an alternative: activam significationem non rejicio, fore ut diabolo causam sui accusandi prbeat. He adds, sed verior Chrysostomi opinio), Bezn (altern.), Huther.
It is hardly worth while recounting under this head, the views of those who take for a slanderer, inasmuch as never occurs in this sense in the N. T. (on , adjective, in this sense, see below, 1Ti 3:11). This is done in both 1Ti 3:6-7, by Luther (Lsterer), Rosenm., Michaelis, Wegseh., Flatt: in 1Ti 3:6 and not in 1Ti 3:7, by Erasm., Mosheim, al.
In deciding between the above, one question must first be answered: are we obliged to preserve the same character of the genitive in 1Ti 3:6-7? because, if so, we must manifestly take (2): for ( .) (see below) cannot bear any other meaning than the (reproach and) snare which the devil lays. This question must be answered, not by any mere consideration of uniformity, but by careful enquiry into the import of the substantive . I conceive we cannot understand it here otherwise than as a condemnatory sentence. The word is a vox media; , sch. Suppl. 392: but the dread here expressed of falling into it necessarily confines it to its adverse sense. This being so, Bengels remark is noticeable:-diabolus potest opprobrium inferre, judicium non potest: non enim judicat, sed judicatur. To this Huther answers, that we must not consider the of the devil as necessarily parallel with Gods , any more than with mans on his neighbour. To understand, he continues, the , we must compare Eph 2:2, where the devil is called : so that whatever the world does to the reproach (zur Schmach) of Christs Church, is the doing of the spirit that works in the world, viz. of the devil. But surely this reply is quite inadequate to justify the use of the decisive : and Huther himself has, by suggesting reproach, evaded the real question, and taken refuge in the unquestioned meaning of the next verse. He goes on to say, that only by understanding this of a deed of the Prince of the antichristian world, can we clearly establish a connexion with the following verse, pointed out as it is by . But this is still more objectionable: disjoins the two particulars, and introduces the latter as a separate and additional matter. From the use of the decisive word , I infer that it cannot be an act of the adversary which is here spoken of, but an act in which . Then as to uniformity with 1Ti 3:7, I should not be disposed to make much account of it. For one who so loved similarity of external phrase, even where different meanings were to be conveyed, as St. Paul, to use the genitives in and in these different meanings, is surely nothing which need cause surprise. is common to both: the devils condemnation, and the devils snare, are both alike alien from the Christian, in whom, as in his divine Master, the adversary should find nothing, and with whom he should have nothing in common. The is in fact but the consummation of that state into which the is the introduction. I therefore unhesitatingly adopt (1)-the condemnation into which Satan fell through the same blinding effect of pride).
Fuente: The Greek Testament
1Ti 3:6. ) not a man recently converted from heathenism. Such persons might be more easily and more safely set over others who have also been newly converted, Act 14:23, than over old and experienced Christians, who were numerous, and among whom the number of candidates was greater. It is a metaphor taken from plants; Joh 15:2, note, [Rom 6:5; Rom 6:11; Rom 6:17-18; 1Co 3:6-7.] The young plants generally exhibit a luxuriant verdure; the newly converted man has not yet been macerated by the cross.[25] The antithesis is an aged disciple, Act 21:16 [Mnason of Cyprus, ].-, lifted up with pride) The same word occurs, ch. 1Ti 6:4, note; 2Ti 3:4.- is , to burn: , a smoking heat without flame: whence they are said , whom wine, as well as those whom a high opinion of their knowledge and pride [haughtiness], render no longer masters of themselves, and affect with giddiness [puffed up, having the head turned with conceit]: see Isa 28:7, Lutheran version.- , into condemnation) i.e. into the same condemnation into which the devil fell, being lifted up, at the very beginning of his most blessed (brilliant) state, like a novice; comp. Job 38:15 [the high arm shall be broken], concerning the proud (, LXX.). He seems to have been raised and exalted more than the other angels, to the government of many angels, though he was younger than many of them; and this very circumstance became the occasion of pride to him.-Artem. ad init. Joh. prf., p. 23. The words of Paul do not bear out the whole of this statement. The condemnation here is taken passively; and yet , reproach, in the following verse, is active; for condemnation corresponds to the internal condition of the soul: reproach is opposed to a good report from those that are without; and the devil may bring a reproach upon men, he cannot bring them into condemnation; for he does not judge, but is judged.
[25] In every kind of life, it may be observed, that those who immediately begin at the highest point of elevation can hardly adopt wise measures for their own advantage, scarcely condescend to inferiors, cannot be affected by the condition of the afflicted, and cannot rule themselves, and maintain moderation in all things; but all these qualities particularly apply to the office of a bishop.-V. g.
Fuente: Gnomon of the New Testament
1Ti 3:6
not a novice, lest being puffed up he fall into the condemnation of the devil.-Not a new convert, lest he become proud and self important and fall into the traps the devil lays for men.
Fuente: Old and New Testaments Restoration Commentary
novice: or, one newly come to the faith, 1Co 3:1, Heb 5:12, Heb 5:13, 1Pe 2:2
lest: Deu 8:14, Deu 17:20, 2Ki 14:10, 2Ch 26:16, 2Ch 32:25, Pro 16:18, Pro 16:19, Pro 18:12, Pro 29:23, Isa 2:12, 1Co 4:6-8, 1Co 8:1, 2Co 12:7, 1Pe 5:5
the condemnation: Isa 14:12-14, Luk 10:18, 2Pe 2:4, Jud 1:6
Reciprocal: Num 4:3 – thirty years Num 4:35 – General Eze 28:2 – Because Dan 5:23 – lifted Dan 11:12 – his heart Mat 4:9 – if Mat 13:52 – scribe 1Co 4:1 – the ministers Eph 4:14 – tossed 1Ti 3:10 – let these 1Ti 5:22 – suddenly 1Ti 6:4 – He Rev 12:9 – the Devil
Fuente: The Treasury of Scripture Knowledge
1Ti 3:6. A novice is one who has recently become a Christian, regardless of his age in years. A man of seventy-five years would be a novice if he had become a believer at that age. Lest being lifted up with pride. If a man were placed in the eldership who had only lately come into the church, it might give him a wrong impression of his importance. This would puff him up until his conduct would make him deserve being condemned the same as was the devil. This passage incidentally tells us the motive (pride) which prompted Satan to make war in heaven (Rev 12:7), so that he was cast out and fell as lightening (Luk 10:18).
Fuente: Combined Bible Commentary
1Ti 3:6. Not a novice. Not referring to general inexperience, but specially to the state of one newly planted in the Church by conversion, and yet more definitely by baptism.
Lifted up with pride. Better, besotted or beclouded. The explanation commonly given of the word ( ) connects it with , as smoke or mist, obscuring or dimming our perception of realities. There is sufficient evidence that the word was thus used both in earlier and later Greek. I am inclined, however, to suggest that St. Paul used the term with a more technical and definite meaning. The word (the original of our modern typhus) had come to be used, from Hippocrates downward, to describe a particular class of fever, of which stupor or delirium were characteristic symptoms, and this would seem to be precisely what St. Paul has in view. The neophyte suddenly raised to power is excited as by the fever of authority, and, as we say, loses his head. The word was likely from its history to be familiar to St. Luke, and thus takes its place in the induction which tends to show that intercourse with him influenced the phraseology of St. Pauls later Epistles.
The condemnation of the devil. Grammatically in the Greek, as in the English, the words are ambiguous and may mean either(1) the judgment which the devil passes; or (2) the judgment passed on him. The analogy of the snare of the devil in the next verse, so far as it goes, is in favour of (1), but is outweighed by the general analogy of Scripture, in which the devil is always, as the word implies, the accuser and the slanderer, but not the judge, of man. Accepting (2), therefore, the words imply a reference to the Rabbinic view of the history of Satan, how, created in perfect excellence, his first act (here comes in the parallelism with the novice) was to admire himself, and so, fevered with ambition, to aspire after equality with God, and thus to bring upon himself the sentence of condemnation.
Fuente: A Popular Commentary on the New Testament
A novice signifies, a young plant; here, a young, raw, unexperienced person; yet not so much young in years as in knowledge; for Timothy himself was very young: not a novice in religion then, not one that is unexperienced in the mysteries of the gospel, undertaking to teach others before he has learnt himself.
And the reason for this injunction is weighty; Lest being puffed up with pride, he fall into the condemnation of the devil; implying, that young, raw, and unexperienced persons, when put into public office, are in very great danger of falling into the sin of pride, the devil’s sin, and of exposing themselves to condemnation, the devil’s punishment because their knowledge is weaker, and their passions stronger, and their graces feebler, and they want that experience which should consolidate their judgments, and are therefore in great danger of self-exalting; for none so proud and confident as the ignorant and injudicious.
Note here, That when St. Paul says, Lest he fall into the condemnation of the devil, it is as if he had said, “Lest he be condemned for the same sin that the devil was condemned for, which was pride;” not that the devil will condemn him for his pride, for the more proud a man is, the more the devil approves him; nor is it the devil’s office to condemn, but to execute; he is the executioner, not the judge; he will not condemn for sin, but he will eternally torment them whom God condemns.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 6
Not a novice; not a very recent convert to Christianity.
Fuente: Abbott’s Illustrated New Testament
1Ti 3:6 “Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.”
16. “Not a novice”: Not a new convert might be a good line of thought. There is also the possibility of someone that has been a believer for a long time, but has never studied or been taught. The thought of maturity in the spiritual life is the key.
“lest being lifted up with pride” The novice will quite often fall into pride when given leadership responsibilities. The office requires spiritual maturity.
Paul appointed elders on his return trip through towns usually, thus I would say this spiritual maturity was with reference to those around the elder. He might not have to be very mature in Christ if the people were new converts and very immature.
A man I worked for made his college graduate son manager of the company. Proud was the young man and over confident was he. He ran the company into the ground in a few months.
I would repeat the thought that if you have a novice that desires the office – begin training.
The elder should be mature and knowledgeable enough in the word to “teach” those that he would shepherd.
Many automatically view a young person as not mature enough to pastor a church. This may or may not be so.
I have seen some young men straight out of college that have more sense and wisdom and maturity than many older men that I have seen in the pastorate. Judge the man on his maturity and not on his age. This is what Paul tells Timothy in 1Ti 4:12 where he says, “Let no man despise thy youth….”
“condemnation of the devil”: This may mean that the immature elder would be condemned (not eternally as the Devil is, but reward wise) as the devil was condemned eternally when he fell into pride
I think that I can truthfully say that I have met very few pastors that come across as being proud. Some may be underneath but on the surface I see very few.
I see some that are arrogant. What is the difference between arrogance and pride? I see pride as being super happy with who and what you are. I would see arrogance as being super happy with who and what you think you are and letting everyone else know who and what you think you are. I have met some of these.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:6 Not a novice, lest being lifted up with pride he fall into the {d} condemnation of the devil.
(d) Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.