Exegetical and Hermeneutical Commentary of Titus 1:7

For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

7. For a bishop must be blameless ] Or, as R.V., the bishop. Both are correct and idiomatic; note on 1Ti 3:2. ‘Bishop’ here is admitted to refer to the ‘presbyter’ of Tit 1:5, ‘bishop’ describing the nature of the duties assigned, viz. superintendence and pastoral oversight, while ‘presbyter’ refers rather to station and character; the one is official the other personal. See note on 1Ti 3:1, Introduction, pp. 15 19, and Appendix, C. Bp Wordsworth well paraphrases here, ‘For he who has the oversight of others ought to be blameless.’

as the steward of God ] ‘The director of the house of God; Timothy had been told how he was to conduct himself in “the house of God,” and now Titus is told that every bishop or elder, has similar responsibilities.’ Dr Reynolds. Cf. 1Co 4:1-2; 1Pe 4:10. An approved settled Christian life was essential, because recent converts from heathenism might endanger the Christian Church by bringing into it the relics of their heathen life. Even in the 4th century Chrysostom complains that men came to the Holy Communion hustling and kicking one another.

not self-willed, not soon angry ] ‘Self-willed,’ ‘headstrong,’ ‘unfeeling,’ occurs only here and 2Pe 2:10 in N.T. Theophrastus ( Char. xv.) describes the character in a way which shews the idea conveyed by the word to be worse than our English ‘self-willed’ implies. He describes it as ‘A certain roughness that shews itself in a man’s whole conversation and behaviour. Ask one of this savage temper if he has seen such a person lately, he answers you, Prithee, friend, don’t be impertinent. If you desire to know the price of anything he has to sell, he grows surly, and asks what fault you find with it? He is inexorable upon the slightest offence; do but chance to tread upon his foot, or push him with your elbow, and he’ll never forget you as long as he lives. If a friend desires to borrow some money of him he at first gives him a flat denial, but upon second thoughts brings it to him, and throwing it down in a churlish manner, Well, here ’tis, says he, but I never expect to see it again. If he stumbles against a stone in the street, he looks back and falls a cursing it.’ Burgell’s Trans. ‘Soon angry,’ ‘irascible,’ ‘choleric,’ only here in N.T., not as Theod. Mops, ‘reminiscentem iram et per longi temporis spatia tenentem,’ i.e. ‘bearing malice.’ The form of the word denotes rather ‘liable to,’ ‘with frequent fits of.’ So the word occurs in the Teaching of the Twelve Apostles, iii. 1, ‘Be not soon angry, for anger leadeth to murder.’ The word for ‘jesting,’ Eph 5:4, is from an adjective of similar form, ‘quick at banter.’

not given to wine, no striker ] As in 1Ti 3:3, not quarrelsome over wine, no striker; see notes there.

not given to filthy lucre ] As of the deacons in 1Ti 3:8, where see note; elsewhere in N.T. only the adverb, 1Pe 5:2. Vulg. ‘non turpis lucri cupidum.’ Bp Ellicott (following Huther) refers it especially to ‘dishonesty with the alms of the Church, or any abuse of a spiritual office for purposes of gain.’ The similarly formed word ‘filthy communication,’ Col 3:8, is in R.V. ‘shameful speaking’; and it would be clearer to render here not given to unfair gains. ‘ Fair gains’ are the parson’s right for fair pains, 1Ti 5:18; 2Ti 2:6. The phrase ‘filthy lucre’ has come to bear a meaning as if, according to a right and high standard, money per se, rents, tithes, and fees, were all ‘of the earth’ worldly, and unfit to be pressed for by any clergyman who professed to set an example.

Fuente: The Cambridge Bible for Schools and Colleges

For a bishop must be blameless – 1Ti 3:2.

As the steward of God – See notes, 1Co 4:1-2. A man, in order to perform the duties of such an office, should be one against whom no accusation could lie.

Not self-willed – Compare 2Pe 2:10. The word – authades – does not elsewhere occur in the New Testament. It means, properly, self-complacent; and then, assuming, arrogant, imperious; Robinson, Lexicon – The gist of the offence – the very head and front – is that of being self-complacent; a trait of character which, of necessity, makes a man imperious, dogmatical, impatient of contradiction, and unyielding. Such a man, evidently, is not fit for the office of a minister of the gospel.

Not soon angry – See notes, 1Ti 3:2, and the margin there.

Not given to wine – Notes, 1Ti 3:3.

No striker – Notes, 1Ti 3:3.

Not given to filthy lucre – In 1 Tim. 3, Not given of filthy lucre. The same Greek word is used.

Fuente: Albert Barnes’ Notes on the Bible

Tit 1:7-9

Yet a bishop must be blameless

An ideal bishop

I will try in five words to set before you the ideal of a bishop: humility, self-sacrifice, simplicity of heart, undaunted courage, moral faithfulness.

Of holiness and of diligence I need hardly speak–no bishop could ever imagine himself to be a true bishop without these; but glance for a moment at the others, for they go to the very root of the matter.

1. First, utter humility–not lording it over Gods heritage, etc., Pride is a sin foolish and hateful enough in any man, but it seems doubly so in a bishop. How instructive is that story of Augustine, the first Archbishop of Canterbury. When he summoned the other bishops to meet him, they asked a holy hermit of Bangor how they might know whether Augustine was or was not a man of God, and he answered that they might follow him if they found him to be of a meek and humble heart, for that was the yoke of Christ; but if he bore himself haughtily they should not regard him, for then he was certainly not of God. They took his advice, and hastened to the place of meeting, and when Augustine neither rose to meet them nor received them in any brotherly sort, but sat all the while pontifical in the chair, they would not acknowledge him or denote that they owed him any obedience but that of love. One of the noblest men the Church has ever seen–St. Thomas Aquinas–was also one of the most truly humble. Once a celebrated cardinal was seen passing to the high altar of his cathedral in scarlet robes and jewelled pectoral, in the midst of magnificent ecclesiastics; but one who knelt behind him, seeing a little stream of blood trickling where he knelt, observed that under the sweeping silken robes the great cardinal had been walking with bare feet over the flinty path, that his heart might be mortified amid the splendour of his state. Deep humility within–a violet which scarcely ever grows except at the foot of the cross–should be the mark of a true bishop.

2. Nor is utter self-sacrifice less necessary. If pride is detestable in a bishop, greed is no less so. The bishop who uses the revenues of his church to enrich his family, is false to one of the first duties of his post. The brother of the Bishop of Lincoln, in the twelfth century, complained that he was still left a ploughman. Brother, said the great bishop, if your cow dies, I will give you another, and if your plough wants mending I will have it mended; but a ploughman I found you, and a ploughman I mean to leave you. The income of the see should be spent upon the see. Poverty is never so honourable as in men who might be rich. When Archbishop Warren, Cranmers predecessor, was told on his deathbed that he had only thirty pounds in the world, he answered with a smile, Enough to pay my journey to heaven.

3. Simplicity of heart. None but small and unworthy men would lose by it. Neither pomp, nor wealth, nor office–prizes of accident as oft as merit–ever made any small man great. Once I was staying as a boy in a bishops house, and there was dug up the brass plate from the tomb of one of his predecessors, and I have never forgotten the inscription on it: Stay, passer by! See and smile at the palace of a bishop. The grave is the palace they must all dwell in soon!

4. Unbounded courage. Scorn of mere passing popularity should be among his first qualities. When that persecuting emperor, Valens, sent his prefect to threaten St. Basil, and was met by a flat refusal of his demands, the prefect started from his seat and exclaimed, Do you not fear my power? Why should I? answered Basil. What can happen to me? Confiscation, replied the prefect, punishment, torture, death. Is that all? said Basil. He who has nothing beyond my few books and these threadbare robes is not liable to confiscation. Punishment! How can I be punished when God is everywhere? Torture!–torture can only harm me for a moment; and death–death is a benefactor, for it will send me the sooner to Him whom I love and serve. No one has ever addressed me so, said the prefect. Perhaps, answered Basil, you never met a true bishop before. You may think that bishops in these days have no need for such courage. They will not have to face kings and rulers, I dare say; but I wish all had the bolder and rarer courage to face the false world; to tell the truth to lying partisans, religious and other; to confront the wild and brutal ignorance of public opinion; to despise the soft flatteries of an easy popularity; to know by experience that Christ meant something when He said, Blessed are ye when all men revile you for My names sake.

5. Again, I ask, are bishops never called upon by their duty to exceptional moral faithfulness–to be, as it were, the embodied conscience of the Christian Church before the world? That was the splendid example set by St. Ambrose. Theodosius was a great, and in many respects a good, emperor; but in a fierce outburst of passion he had led his soldiers into the amphitheatre of Thessalonica, and had slain some five or six thousand human beings, the innocent no less than the guilty, in indiscriminate massacre. Courtiers said nothing; the world said nothing; civil rulers said nothing; then it was that St. Ambrose stood forth like the incarnate conscience of mankind. For eight months he excluded the emperor from the cathedral, and when he came at Christmastide to the Communion, he met him at the door, and, in spite of purple and diadem and praetorian guards, forbad him to enter till he had laid aside the insignia of a guilty royalty, and, prostrate with tears, upon the pavement, had performed a penance as public as his crime. (Archdeacon Farrar.)

Qualifications for the eldership

St. Paul had never shown himself indifferent to the local organisation of each little community which he founded. On his very earliest missionary tour, he and Barnabas had ordained presbyters over the Gentile Churches at Derbe, at Lystra, at Iconium, and at Pisidian Antioch. It seems likely that, as he grew older and realised how soon both he and the other temporary chiefs of the new society must be withdrawn, he only came to feel more strongly than at first the importance of providing for its permanent administration through stationary office bearers who could be continually replaced. Such a case as this which had come to his knowledge in Crete must have sharpened that conviction. As error spread, and especially such error as led to lax morals, the office of ruler in the young community grew to be of the higher consequence, and it became more important to secure that those who were admitted to office possessed the requisite qualifications. It throws a good deal of light on this point to observe where the stress is laid in Pauls catalogue of these qualifications. Ability on the elders part to argue with Jew and heathen, or even to edify disciples, is not put in the foreground. On the contrary, the qualification insisted upon with most detail is one of character. Among the little companies to be found in the towns of Crete few men would probably be found competent to discuss points of theology, or to hold their own on subtle questions of Mosaic law with glib talkers of the circumcision. Certainly there could not as yet exist a class of professional divines, expert in controversy or specially educated to instruct their brethren. What was to be had was just a few men of some years Christian standing and of grave and approved Christian character, who, knowing from experience that the true faith of the Lord Jesus was a faith according to godliness, could bring new-fangled doctrines to this plain test: Did they contribute to promote wholesome manners, or did they betray an evil origin by their noxious influence upon practice? In effect, it was by their pure example, by the weight of their character, by the sober and balanced judgment which Christian experience forms, and, above all, by that instinct with which a mature Christian mind, however untrained in theology, recoils from morbid views of duty, dangerous errors of mischievous speculation: it was by the possession of gifts like these that the elders were fitted to form a salutary force within the Church; and the best service they could render it at that conjuncture would be to keep the flock in old safe paths, guarding its faith from poisonous admixture, that, amid the restlessness of a fermenting period, mens minds might be settled in quietness upon the simple teaching of the gospel. It cannot surprise us therefore to find, when we come to look at the qualifications Paul desires in the Cretan elder, that the condition first insisted on is, not simply character, but reputed character. He must be a man against whom public rumour lays no scandalous charge, either within or without the Christian society. There may have been something in the condition of the Cretan Church which rendered it specially desirable that its representatives should stand well in the esteem of their neighbours. But it is plain that upon this qualification must always depend in every Church the real value and influence of the eldership. It matters comparatively little how active or zealous or even devout a church ruler be, if men cannot respect him because they either see, or imagine that they see, such flaws as seriously detract from the total impression his character ought to make upon them. However useful in other ways a man of blemished estimation may prove, he is not likely to lend dignity to sacred office or attract to it the confidence and reverence of the people. The general conception of blamelessness St. Paul breaks up into eleven particulars; of which five describe what the elder must not be, and six what he ought to be. Of the negative requirements, the first and the last need not surprise us. Many a good man exhibits an unconciliatory and unpliant temper; but such a disposition is a peculiarly unfortunate one in the official who has to act along with others in the management of a large body of brethren, and to preserve that peace which is the bond or girdle of perfection. The stubborn man who insists on having his own way at too heavy a cost makes a bad elder. So of the fifth negative. The instance of the false teachers at Crete showed how readily in that age a greedy man might take unworthy advantage of the confidence of the Church, not to say by downright peculation, but at all events by making a good thing out of his position. Such a temptation lay near to a trader in one of the Greek seaports, as many among these new-made presbyters would be. But the spirit of covetousness is hard to exorcise from the ministry at all times; the harder now, because the ministry has come to be a profession. Let us hope that the modern ecclesiastic stands in less danger of the group of things forbidden which lies between these two: not soon angry; not given to wine (or in the R.V., no brawler; literally it means one who is not rude over his cups), no striker. All three expressions picture for us a type of character with which Paul and the Church at Crete were possibly too familiar; a hot-tempered man, apt to get excited, if not a little tipsy, on jovial occasions; and, when heated with wine, only too loud in his talk and too prompt with his fists. The seaboard of these Greek islands must have offered plenty of specimens of this sort of fellow; but we should scarcely have supposed it needful to warn a Christian congregation against making an elder of him. Although the temptation to drink drags too often even presbyters from their seats, we should not elevate to that position a quarrelsome tippler if we knew it. I suspect that the surprise we feel when we meet such items in a list of disqualifications for office, serves in some degree to measure the progress in social manners which, thanks to the gospel, we have made since these words were written. Our holy religion itself has so raised the standard of reputable behaviour, at least among professors of the faith, that we revolt from indulgences as unworthy even of a Christian which Cretan converts needed to be told were unworthy of a presbyter. When we turn to the positive virtues which Paul desired to see in candidates for sacred office, we are again reminded of our altered circumstances. No modern writer would think of placing hospitality at the top of the list. But in times when travelling was difficult, and the inns few or bad, those Christians, whom either private business or the interests of the gospel compelled to visit foreign cities, were exceedingly dependent on the kindly offices of the few who in each chief centre owned and loved the same Lord. At heathen hands they could count on little friendship; the public usages of society were saturated with the associations of idolatry. The scattered members of the Christian body were therefore compelled to form a little secret guild all over the Mediterranean lands, of which the branches maintained communication with each other, furnishing their members with letters of introduction whenever they had occasion to pass from one port to another. To receive such stranger disciples into ones house, furnish them with travelling requisites, further their private affairs, and bid them God speed on their journey, came to be everywhere esteemed as duties of primary obligation, especially on the official leaders and wealthier members in each little band of brethren. Hospitality like this would be a part of the elders public duty; it was to be wished that it should spring out of a liberal and friendly disposition. Hence to the word hospitable the apostle adds, a lover of good men, or of all noble and generous acts. The main emphasis, however, in Pauls sketch of the good bishop rests on the word our Authorised Version renders, not very happily, sober. This favourite word of the apostle throughout the Pastoral Epistles describes, according to Bishop Ellicott, the well-balanced state of mind resulting from habitual self-restraint. As he grew older St. Paul appears to have got very tired of intemperate extravagance both in thought and action, even among people who called themselves Christians. He saw that mischief was threatened to the Christian cause by wild fantastic speculation in theology, by the restless love of novelty in matters of opinion, by morbid one-sided tendencies in ethics, and generally by a high-flying style of religiousness which could minister neither to rational instruction nor to growth in holiness. Sick of all this, he never wearies in these later letters of insisting that a man should above all things be sane–morally and intellectually; preserving, amid the bewilderment and sensationalism of his time, a sober mind and a healthy moral sense. If the new elders to be ordained in Crete did not possess this quality, they were likely to effect extremely little good. The unruly Jewish deceivers, with their endless genealogies, legal casuistry, and old wives fables, would go on subverting entire households just as before. It certainly pertains to this balanced or sober condition of the Christian mind that it rests firmly and squarely on the essential truths of the gospel, holding for true the primitive faith of Christ, and not lending a ready ear to every new-fangled doctrine. This is the requirement in the presbyter which at the close of his instructions St. Paul insists on with some fulness (Tit 1:9). The mature and judicious believer who is fit for office must adhere to that faithful (or credible?) doctrine which conforms to the original teaching of the apostles and first witnesses of our holy religion. Otherwise, how can he discharge his twofold function of exhorting the members of the Church in sound Christian instruction, and of confuting the opponents? (J. O. Dykes, D. D.)

As the steward of God

Ministerial stewardship

I. First, the word implieth thus much, that God is a great Householder (Mat 21:33); that his house is his church, where He as a great personage keepeth His residence, more stately and honourable than the court or standing house of any earthly king in the world, in that herein He pleaseth to manifest His presence by His Spirit working in the Word and ministry; and as it is with other great houses, so the Spirit of God speaketh of this as committed not to one but many stewards, who take the charge of it to order and govern it according to the mind of the Master and unto His greatest honour and advantage. And these stewards are the ministers, so called

1. Because as the steward in a house is to dispense all necessaries unto the whole family according to the allowance and liking of his lord, even so the minister receiveth from God power to administer according to the necessities of the Church all the things of God, as Word, sacraments, prayer, admonition, etc.

2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to admit or exclude out of the house, for so is it said of Eliakim (Isa 22:22), even so every minister receiveth the keys of the kingdom of heaven to open and shut heaven, to bind and loose, to remit and retain sins, as Mat 16:19.

3. As the steward sitteth not in his own as an owner or freeholder, but is to be countable and to give up his hills monthly or quarterly when the master shall call for them, so every minister is to be countable of his talents received, and of his expenses, and how he hath dispensed his Masters goods (Heb 13:17). They watch for their souls as they which must give account.

II. The second thing in this similitude to be considered is the force of the argument, which is this: that because every minister is called to a place so near the lord as to be his steward, therefore he must be unblameable. Where we have the ground of another instruction. Every man as he is nearer unto God in place must be so much the more careful of his carriage: that he may both resemble Him in his virtues, dignify his place, and walk more worthy of Him that hath drawn him so near Himself. Besides that, every master looketh to be graced by his servant; and much more will the Lord be glorified either of or in all those that come near Him (Lev 10:1-20). For as the master quickly turneth out of his doors such disgraceful persons as become reproachful to the family, even so the Lord, knowing that the infamous courses of the servant reacheth itself even to the master, turneth such out of His service which are the just subjects of reproach. (T. Taylor, D. D.)

Stewards of God

It is worthy of remembrance that Archbishop Tillotson and Burnet, Bishop of Salisbury, considered their large revenues as trusts committed to their care. Accordingly they set aside what remained after their maintenance in a plain way for bettering the condition of the poor clergy and repairs in churches, besides using hospitality to the poor. It is said of Burner that when his secretary informed him he had in hand about 500, he remarked, What a shame for a Christian to have so much money unemployed! and ordered its immediate distribution for useful purposes.

A faithful steward

The other day I received a communication from a lawyer, who says that a very large owner has discovered that a very small piece of property belongs to him and not to the small proprietor in whose possession it has for a very long time remained. The matter seemed a trifling one. We had a conference, and there came the steward with the lawyers, and he was furnished with maps, and, putting on his spectacles, examined them with great care. Why? It was a small matter to him, but because he was a steward he was expected to be faithful. And when he found that this small piece of ground belonged to his lord he was determined to have it. So let me say–as stewards of the gospel of God–never give up one verse, one doctrine, one word of the truth of God. Let us be faithful to that committed to us, it is not ours to alter. We have but to declare that which we have received. (S. Cook, D. D.)

Not self-willed

Frowardness most dangerous in a minister

1. It is the mother of error in life and doctrine, yea, of strange opinions, schisms, and heresies themselves; and it cannot be otherwise, seeing the ear of a self-conceited person is shut against all counsel, without which thoughts come to nought, as where many counsellors are is steadfastness. And as everywhere almost the wicked man is termed a froward man, and a wicked and ungodly heart a froward heart, so is it generally true which the wise man observed, that such a froward heart can never find good, but evil and woe cleaveth unto it: and therefore David, when he would shut the door of his soul against much evil, said, A froward heart shall depart from me: I will not know, that is, affect and act, evil.

2. Whereas men think it a note of learning and wisdom not to yield an inch in any opinion they take up, the Spirit of God brandeth it with a note of folly: and it is no other than the way of the fool which seemeth good in his own eyes. Indeed, neither minister nor ordinary Christian may be as shaking reeds, tossed hither and thither with every blast of wind; but yet is it a wise mans part to hear and try and not stick to his own counsel as a man wiser in his own conceit than seven men that can give a reason: for there is greater hope of a fool than of such a one.

3. There are many necessitudes and occasions between the minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones again tenderly by the spirit of meekness, and privately encourage those that do well. Again, they must consult with him, ask him sometimes of his doctrine, lay open unto him their grief as to their physician under Christ, and seek for particular direction in special cases from him: in all which and many more mutual duties they may not by this inordinate humour be deterred and hindered, but rather with all meekness and lenity be allured, lovingly entertained, and contentedly dismissed from him.

Use

1. The minister must learn to be docile and affable: the former fitteth him to learn of others, the latter to teach others; for none can be apt to teach others who is not apt to learn of others; and in the minister especially a tractable and teachable disposition is a singular inviting of others by his example more easily to admit his teaching, whether by reprehension, admonition, or howsoever.

2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it from them, which in many (otherwise well affected) is a disposition hard to please: in some making them seldom contented with the pains, matter, or manner of their ministry; but having a bed in their brain of their own size, whatsoever is longer they cut off, whatsoever is shorter they stretch and rack it: for their own opinions may not yield, not knowing to give place to better. Others are secure, and therein grown froward against the Word. (T. Taylor, D. D.)

Not soon angry

Hastiness to anger a great blot in a minister

For

1. Whereas a minister ought to be a man of judgment, knowledge, and understanding (for these are most essential unto his calling), yea, a man of such wisdom as whereby all his actions, ministerial and common, should be ordered; this flashing anger overturneth for the present, yea, and drowneth all his judgment, for what other is it than a little fury and a short madness?

2. The pestilent effects and fruits of anger, and the natural daughters resembling the mother are such, as in a minister of all men are intolerable: as, swelling of the mind so high, and so full as there is no room for good motions and meditations (which should wholly take up the ministers heart) to dwell by it: the often arising of Gods enemies, and harming and wounding of His friends, for anger is cruel and wrath is raging: it cares not for any, nor spares any that come in the way of it; for who can stand before envy? And from this indignation of heart proceed usually impiety against God, for all prayers and parts of His worship are interrupted; contumely against men, for the bond of love is broken; clamour of speech, violence of hands, temerity of actions, late repentance, and many more such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himself. Now what government is he worthy of, especially in the Church of God, that ordinarily loseth all the government of himself?

3. The minister standing in the room and stead of God ought to be a mortified man, for till he have put off this filthy fruit of the flesh can he never lively express the virtues of God, who is a God of patience, meekness, much in compassion, slow to wrath; and much less can he fitly stamp and imprint that part of His image on others, yea, or teach them to withstand such hot and hasty affections which so suddenly surprise and inflame himself.

4. As the minister is to be a means of reconciling God unto man, so likewise of man unto man; which commendable duty a hasty man can never to purpose perform: nay, rather he stirreth up strife and marreth all: whereas Solomon observeth that only he that is slow to wrath appeaseth strife, for this unruly passion will disable a man to hear the truth of both parties indifferently, nor abideth to hear the debate, but it will be thundering threats before time serve to take knowledge of tim matter.

5. This vice prejudiceth all his ministerial actions.

(1) In his own heart. For the minister shall often meet in his calling with those, both at home and abroad, who in many things are far different from him both in judgment and practice; yea, some of weakness, and others of obstinacy, loathing even his wholesome doctrine. Now his calling is, and consequently his care should be, to gain these to the love and liking of the truth: to which end he is not presently to break out into anger: for thus he sets them further off, and scandaliseth such as otherwise he might have won, no more than the physician is or may be angry though the weak stomach of his patient loathe and cast up his wholesome physic, for that would set the patient into further distemper; but such must be restored by the spirit of meekness.

(2) In his peoples hearts, by alienating their love and affection, which are easily worn away with the distasteful fruits of this hasty anger: let him instruct, admonish, reprove, every one findeth this evasion, one he doth in anger, another not in love, and so his whole work is lost and become fruitless: whereas by loving usage he might have pierced his people with a permanent and lasting affection, and won better entertainment to all his proceedings. (T. Taylor, D. D.)

Means to repress rash anger

The means to bridle and stay this rash and unadvised anger stand partly in meditations, partly in practices.

1. For the former

(1) Meditate on the providence of God, without which not the least grief or injury could befall us, for even the least is a portion of that cup which Gods hand reacheth unto us to drink of.

(2) On the patience and lenity of God, who with much mercy suffereth vessels ordained unto destruction. How long did He suffer the old world? how loath was He to strike if in a hundred and twenty years He could have reclaimed them! And add hereunto the meekness of our Lord Jesus Christ, who hath commanded us to learn it of Him: His voice was not heard in the streets; a bruised reed He would not break: how long bare He with Judas, being no better than a devil within His family!

(3) On the unbounded measure of Gods mercy, whose virtue His child must endeavour to express. God forgiveth to that man which injureth thee much more than thou canst; He forgiveth him infinite sins, and canst not thou pass by one offence? and thou hast more reason, for thou knowest not his heart nor his intention; it may be he meant better unto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would have overthrown thyself, nor the reason why the Lord suffereth him to be overcome and fall by it. And yet if all this cannot bridle the headiness of this vile lust, apply this mercy of God to thyself: thou standest in need of a sea of Gods mercy for the washing of so many soul offences; and wilt not thou let one drop fall upon thy brother to forbear and forgive in trifling wrongs.

(4) Upon the danger of retaining wrath, which is an high degree of murder, thou prayest to be forgiven as thou forgivest: the promise is, forgive and it shall be forgiven you: the threatening is, that judgment merciless shall be to him that showeth not mercy: and be sure that what measure thou metest unto others shall be measured to thee again and returned into thine own bosom.

2. And for the practices

(1) In thine anger make some delay before thou speakest or doest anything, which point of wisdom nature hath taught her clients to observe. That of Socrates to his servant is better known than practised, I had smitten thee but that I was angry: and memorable is that answer of Athenodorus to Augustus, desiring him to leave him some memorable document and precept, advised him that when he was angry he should repeat over the Greek alphabet before he attempted any speech or action. But although this be a good means, yet will it be to no purpose without the heart be purged of disorder: therefore

(2) Apply to thy heart by faith the death of Christ, to the crucifying of this lust of the flesh: nothing else can cleanse the heart but the blood of Jesus Christ, who, as He was crucified, so they that are His have also crucified the flesh and the lusts of it.

(3) After the inward disposition use outward helps, as

(a) Avoid occasions, as chiding, contentions, multiplying of words, which, though they be wind, yet do they mightily blow up this fire.
(b) Depart from the company of the Contentious, as Jacob from Esau, and Jonathan avoided the fury of his father by rising up and going his way.
(c) Drive away with an angry countenance whisperers, tale bearers, flatterers, who are Satans seedsmen, by whom he soweth his tares everywhere, and his bellows by whom he bloweth up these hellish sparkles, desirous to bring all things into combustion and confusion.

(4) Pray for strength and grace against it, especially for the contrary virtues of humility, meekness, love, and a quiet spirit which is of God much set by: and having obtained strength and victory against the assaults of it, forget not to be thankful, but break out into the praises of God as David (1Sa 25:32-33). (T. Taylor, D. D.)

Not given to wine

Drunkenness

has been the ruin of multitudes of the most learned and gifted ministers of the Church of God. It has slain its thousands and tens of thousands in all ages, to the scandal and ruin of the Church of God. If there was a danger in the wine country of Crete, what must be the danger in the spirit countries of the north? But a man may be (Tit 1:7; 1Ti 3:3)–viz., by wine, sitting long by his wine–without being a drunkard; and this, also, is condemned by the apostle. A man once said to me, I drink wine regularly; I like it, and require a bottle or two daily, but I never drink to excess; I am no drunkard, and in all my life I have never been rendered incapable of doing my duties by wine. Very likely, but yet you are . You like your wine, and sit long by it, and therefore you are condemned by the apostle. Generally speaking, the more simply and abstemiously we live the better; and bishops especially should in this, as in all others, be examples to the flock. (W. Graham, D. D.)

Why a minister should not be addicted to wine

1. To be addicted to the wine or strong drink taketh away the heart (Hos 4:11), that is, troubleth the understanding, confoundeth the senses, and equalleth a man to the brute beast without understanding: and thus disableth the man of God in all the practice of his calling. As the wise man therefore saith (Pro 31:4), so much less is it for the minister and pastor set over Gods people, lest he forget Gods decrees and change His judgments as Aarons sons did.

2. This sitting at wine calleth him from the duties and means of his fitness unto his calling; he cannot attend to reading, exhortation, doctrine, which is straightly enjoined (1Ti 4:13).

3. Such a man is so far from performance of any faithful duty, that he cannot but become rather an enemy to those that do. Thus the love of wine makes them fail in vision: and the sitting at wine lutleth them asleep, even on the top of the mast (as Solomon speaketh of the drunkard), that in times and places of most present and desperate dangers, they see none nor fear any.

4. It disableth all the duties that such a one in his most sobriety can perform (suppose them never so commendable), seeing he hath made himself and calling so contemptible: for what authority can an oracle have out of s drunken mans mouth, which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked companions in a country, which is another inseparable companion of this sin (Hos 7:5). (T. Taylor, D. D.)

No striker

No striker

It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and some times scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a Scripture as this he might have seen the necessity of surrendering his mitre. (Adam Clarke.)

Not given to filthy lucre

Rules for the subduing of covetous desires

1. Meditate

(1) On Gods commandment (Pro 23:4; Mat 6:25). And reason there is, that seeing distracting and solicitous thoughts are the ground of covetous practices, the care of a Christian must be to walk diligently in his calling, but leave all the success and blessing of it unto God.

(2) On Gods promises (Psa 55:24; 1Pe 5:7). Make these promises thy purchase and possess them by belief, and they shall be instead of a bridle unto all covetous and greedy desires of gain. And thus the apostle dissuadeth it (Heb 13:5). Let your conversation be without covetousness, and be content with things present. They might ask, but how shall we attain hereunto: have we not cares and charges upon us? True; but you have where to lay them: for He hath said, I will not leave thee nor forsake thee.

(3) On thy own deserts: whereby Jacob in want stayed his mind, I am less than the least of Thy mercies.

(4) On the inordinancy of thy desire: for how little is nature con tented with! and a very little above a little choketh it: and yet grace is contented with much less: it careth not how little it see about it, for it believeth the more, hopeth the more, trusteth the more, prayeth the more, and loveth the more. All the labour of a man (saith Solomon) is for his mouth; the mouth is but little and strait, soon filled, yet the desire is not filled: noting it to be an unnatural desire in many men, who labour not as men who were to feed a mouth but a great gulf fit to swallow whole Jordan at a draught, or such a mouth as the Leviathan which receiveth the cart and drawers of it.

2. Practise these rules following

(1) Carry an equal mind to poverty and riches, and aim at Pauls resolution, I can want and abound, I can be full and hungry, in every condition I can he content. If the world come in upon thee, use it as not using it; if it do not, yet account the present condition the best for thee, because the Lord doth so account it: and the way to get wealth is to give it up into Gods disposition, as Abraham by offering up Isaac to the Lord kept him still.

(2) Turn the stream of thy desires from earthly to heavenly things, makings, with David, God thy portion; then shalt thou be better without these than ever thou weft or canst be with them.

(3) Thou must go one step further, daily to cross the affection directly

(a) By daily seeking the assurance of the pardon of sin.

(b) By daily prayer against this sin especially.
(c) By daily reading the Scriptures, which are the sword of the Spirit to cut off such lusts, wisely observing and applying such places as most cross it.
(d) By being ready to do good, and distribute, and exercising liberality upon all good motions and occasions. (T. Taylor, D. D.)

A lover of hospitality

The true hospitality

By this is not meant what is called keeping a good open table, of which we have, and have ever had, many examples in England, and much money, time, and health have been spent at these luxurious and hospitable banquets. The apostle does not mean the great dinners of friendship, such as we have now, when luxuries are drawn together from the ends of the earth, to renew the sated appetite, and anticipate not only the real but the imaginary wants of the guests; he refers not to the sparkling of the wine, or the brilliancy of wit when the spirit is high, or those postprandial exhibitions which have been called the feast of reason and the flow of soul. No; this is not his meaning: but the bishop must be a lover of hospitality in a higher and far nobler sense of the word; his house and his heart ever open to the poor and needy (Luk 14:13); if he has two coats, the first naked man whom he meets gets one of them; if the Lord has given him wealth, he actually realises the 25th of Matthew, by feeding the hungry, clothing the naked, and visiting those that are in prison. He loves to see the learned and the good, the advanced Christian and the weak believer, assembled round his table, in free and full and unrestrained conversation; it is his noble privilege to meet with all classes, mix with all classes, and still be a blessing to them all; he can fare with a peasant or feast with a prince, and be equally satisfied with either. (W. Graham, D. D.)

Hospitality in ministers

I. The occasion of this precept was the distressed estate and condition of the church, which by reason of many tyrants and persecutors was driven into many straits, partly perceived in present and partly foreseen by the prophetical spirit of the apostle, not only in the ten persecutions then imminent, but also in the several afflictions of the world, in which they were to find tribulation even to the end of it. For as it is in this aspectable world, which is subject to so many changes and mutations, because it standeth in the vicissitudes of years, months, days, and nights, so much more is it in the spiritual world of the Church, which in the earth is acquainted with her winter as well as summer, her nights as well as days: sometimes the Sun of Righteousness most comfortably shining and imparting His heat and light by His near approach unto her; yea, and sometimes there be two suns in this firmament, for together with the sun of the Church, the sun of the world affordeth warm and comfortable days for the full beauty, liberty, and glory of the Church. But sometimes, again, this sun departeth in displeasure and carrieth the sun of the world with him, then is a black winter of the Church, nothing but storms and tempests, persecutions and trials, one in the neck of another, and scarce one fair gleam between. Now in such times the poor Church is driven to travel for rest, and the innocent dove of Christ cannot find in her own land any rest for the sole of her foot; well may she fly abroad to seek her security. In all which times every Christian is bound by this and such like precepts to give her harbour and safe conduct till the dash and storm be over. Besides, suppose the Church in general at her best estate, yet the particular members of the Church are for most part poor and needy, and even then subject to many troubles for keeping the faith and good consciences, by means whereof they are often driven from house and home, and sometimes are in banishment and exile, sometimes in prison and bonds; all whom the Lord commendeth to the charitable and Christian devotion of Christian men, and bindeth them to the cheerful receiving and relieving of them in such necessity; let them be strangers yet, if they be of the household of faith, they have right to harbour and relieve, and in the practice of this duty the apostle requireth that the minister be the foreman.

II. It will be inquired whether every minister must be harbourous and hospitable, and if he must, what shall become of them whose livings are scarce able to harbour themselves; and much more of the swarms of our ten-pound men, and very many scarce half that to maintain their family? it seemeth that every minister ought to be a rich man. I answer, that the poorest minister may not exempt himself from this duty, neither is altogether disabled from it; a poor man may be merciful and comfortable to the distressed some way or other, as if with Peter and John he have not money or meat to give, yet such as he hath he can give–counsel, prayers, and his best affections.

III. The reasons enforcing this precept upon the minister especially.

1. In regard of strangers he must take up this duty whether they be strangers from the faith, that hereby he might win them to the love of true religion which they see to be so merciful and liberal, or else if they be converted much more that he may comfort and confirm such as are banished, or otherwise evil entreated for the confession and profession of the truth, for if every Christian, much more must the minister be affected to those that are in bonds, as though himself were bound with them, and consequently look what kindness he would receive if he were in their condition, the same to his power he is to bestow upon them.

2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry ways; but especially if he keep open house for the poor Christians in want he bindeth the souls of such receivers to obey the Word, and encourageth them by his entertainment in their entertainment of the gospel.

IV. The use.

1. It teacheth that it were to be wished that the maintenance of every minister were competent, certain, and proper unto himself, that he might have wherewith to perform this so necessary a duty.

2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them all, but especially if they be such as, the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, wherein the Lords tabernacle dwelleth. How few children hath Abraham, the father of our faith, among us, who sit in the door of their tent to watch for and enforce strangers to receive their best entertainment! Few be our Lots, who will undergo any loss, any indignity, before strangers shall sustain any harm at all; he will offer his own daughters to their violence, he will use reasons, they had known no man, and that which would have persuaded any but the Sodomites he used last, that they were strangers and were come under his roof. Few Jobs, who will not suffer the stranger to lodge in the street, but open their doors to him that passeth by the way. (T. Taylor, D. D.)

A lover of good men

The lover of the good

1. A good man is always deeply sensible of the opposite of goodness–of moral evil–in himself and in the world around him. The inner cry of his heart often is, O wretched man that I am, When I would do good, evil is present with me! It is present, but not allowed; hated rather, mourned over, repented of, put away in purpose. The goodness of the man is shown in this internal preference–a preference of which, in the first instance, only the man himself is conscious, but which is certain to become apparent to others. For, be sure of this, that what we most deeply regard in our own hearts cannot be permanently hidden from others. Exactly so it is with regard to evil in the world around him, that is, the evil that is in other men. A good man cannot look upon evil with favour or allowance; the instinct that is within him will put him in a moment in moral opposition to the evil that is in the world. Conscience says, with Luther, Here I stand. I can do no other. So help me, God! The worlds way is a way of universal conciliation and compliance and apology.

2. A good man, while standing in direct moral opposition to evil will, at the same time, be pitiful and compassionate towards the subjects of it. He will be like God in this. God hates evil. God pities those who are caught in its toils, and who suffer its penalties and are loaded with its curse. He pities them and comes to save them.

3. A good man is humble, modest, moderate in his own esteem. He has the sense of his frailty, of his sin, and all the limitations of his nature, and the sorrows and troubles of this earthly life to keep him humble. A proud man is foolish, in the deepest sense, and ignorant.

4. A good man is one who does good. As the righteous man is one who doeth righteousness; as the merciful man is one who sheweth mercy, and the generous man one who gives at some self-sacrifice; so in a larger sense the good man is one who does good, as he has opportunity, at his own cost, with some intelligent purpose for the benefit of his fellow men; who does good from a grateful sense of the great goodness of God to him; does good from a real love of the action, and a love of the people to whom he does it;–who, in one word, is like God Himself, who giveth to all men liberally, and upbraideth not–who sends His rain on the lust and on the unjust. A good man is one, in short, who has the active and passive virtues more or less in exercise. They are not in perfect exercise: some of them may be scarcely in sight at all, but he is inclined to all the virtue and set, in the temper of his mind, against all evil.

5. There is on the whole not much difficulty in distinguishing such a man from a man who is not good–who is not true, who is not faithful; who is not generous, nor humble, nor helpful; who has no likeness to Christ, who is not morally a child of God. The difficulty is greater when we come to compare this real Christian goodness with some of the more promising types of natural amiability. Some men are made to be loved. They are so kind, so bright, so helpful, so full of sympathy, and they carry all this somehow so much in their temper, and in the whole habit of their life, and even often on their very countenances, that they make their way at once wherever they wish to be. After all some of them may be good and true in the deepest and most essential sense; many of them may be good up to the point of their knowledge–He that doeth righteousness is righteous. He that doeth good is good; and without any fear we may be lovers of such good men.

6. If we love good men, we shall observe them thoughtfully, we shall look at their spirit and character, their aims and their purposes in life. Love will soon die, love of any kind, unless it be fed by thought and kindled anew by remembrance. Therefore will I remember Thee from the land of Jordan. When I remember these things–the privileges and joys of bygone days–I pour out my soul in me; in distress and apprehension lest they should never be renewed, and yet in fervent hope that they may; that I shall again ascend the hill of Zion, and sing at her feasts among the bands of the faithful and the good.

7. If we love good men we shall associate with them. They will be our hearts aristocracy, the very uppermost circle of life to us, our joy and crown. By such association we shall get social and spiritual advantages that could not otherwise come to us. (A. Raleigh, D. D.)

Good companionship

This is no doubt intended to rebuke the tendency in many most hospitable men to surround their tables not with the good but the bad; not with the sober, the wise, and the saintly, but the vilest, because they may be brilliant, and the most immoral, because they may be attractive and refined. The Christian bishop should be a lover of good men: his house should be a magnet to attract the just, the generous, and the holy from all quarters; not a scene of luxurious revelry to attract the riotous and the profane. Except in the pulpit the apostolical bishop has nowhere so great an influence as in his own house and at his own table; and his example in privacy being noble and Christian is even more attractive and influential than in his public ministrations. His guests have generally an open ear, and the faithful bishop has a word in season for them all. A godly bishop (if he had the means), in the neighbourhood of a university might influence in this way the minds of hundreds of young men who are to be the future lights and guides of the nation. (W. Graham, D. D.)

Just, holy, temperate

Good ministerial qualities

1. Just refers to the principles of equity in our conduct with one another. In the entire management and government of his Church, but especially in discipline, the bishop or elder requires this qualification. He must look upon the poor and the rich, the ignorant and the learned, in this respect with an equal eye.

2. Holy, on the other hand, expresses more especially our relations towards God, who is so often called in Scripture the Holy One of Israel. He is a saint, and rejoices to be numbered with the company of those that are sanctified. His external conduct, which is altogether just, is not superficial but real, and flows from holiness of heart; and all his noble actions in the sight of man are based on the new heart, the new nature, and the new hope within him. He is holy: his presence rebukes the ungodly, and the tongue of the wicked is silent before him; the atmosphere around him is pure, salubrious, and serene; his words when he speaks are like ointment poured forth; his holy exhortations and heavenly prayers are full of the blessing of the Lord; and his whole walk in the midst of the people is like the sun, brighter and brighter unto the perfect day. This twofold relation of man to his neighbour and to God was known to the heathen, for Polybius says (23:10, 8), Just in respect to our fellow man, and holy in things pertaining to God. Both of these meet in the Christian bishop and form the greatest perfection of his character. He is distinguished by justice among his fellow creatures on earth, and his holiness connects him with his Lord and Head in heaven.

3. He is also temperate, , (cf. 1Co 7:9; 1Co 9:25)

–powerful, master of himself, having self-control, and hence continent, which is undoubtedly the meaning of it here. He has renounced the world, the devil, and the flesh, and he will not be drawn away from his high calling by sensual pleasure. (W. Graham, D. D.)

Holding fast the faithful Word

The characteristics of a successful preacher

I. Personal conviction of the truth.

II. Aptness to teach others.

III. Power of persuasion and conviction. (F. Wagstaff.)

The faithful Word

I. The word of god is a faithful word, and infallible.

1. The author is holy and true (Rev 3:7; Rev 3:14).

2. The instruments were led by the immediate direction of the Holy Ghost (2Pe 1:21).

3. The matter of this Word is an everlasting truth; the law an eternal rule of righteousness as ancient as God Himself; the gospel an everlasting gospel, containing promises of eternal truth, etc.

4. The form of it, which is the conformity of it with God Himself, maketh it appear that if God be faithful this His Word must needs also be so; in that it resembleth Him in His omnipotency, for this power and arm of God never returneth in vain but doth all the work of it. In His wisdom giving most perfect and sure directions, resolving all doubtful eases, and making wise unto salvation. In His purity and perfection being an undefiled and perfect law. In His omniscience it searcheth the heart, discovereth the thoughts, divideth between the marrow and bone (Heb 4:12). In His judgment acquitting believers, to whom it is a sweet savour of life to life; condemning infidels both here and much more at the last day (Joh 12:48). In His truth and verity as here, and Col 1:5, it is called the word of truth.

5. The ends shew the certainty and faithfulness of it, it being the only means of regeneration (1Pe 1:21), of begetting faith, (Rom 10:1-21), and, consequently, both of freeing men from hell and of assuring them of that freedom; the only word that can supply sound and firm consolation, yea settled and assured comfort unto distressed consciences, none of which ends could it ever attain if itself were unsound and uncertain.

II. Now as it carrieth with it all these grounds, so are there a number without it more whereby we may confirm the same truth, as

1. It is the foundation of the Church (Eph 2:20), against which if hell gates could ever prevail the Church were utterly sunk.

2. Hereunto hath the Lord tied His Church, as to an infallible direction, to the law, and to the testimony, without which there is nothing but error and wandering; ye err not knowing the Scriptures.

3. This truth hath been above all other oppugned by Satan, heretics, tyrants, yet never a whir of it was ever diminished; Solomons books may be lost, but not these of the true Solomon, Jesus Christ.

4. This Word hath been so certainly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could never be shaken out by any kind of most exquisite torture and torment. (T. Taylor, D. D.)

The faithful Word to be improved

Unto hearers this doctrine affordeth special use of instruction.

1. If it be so faithful a Word every man must attend unto it (2Pe 1:19); we have a surer word, to which ye do well that ye attend.

2. To lay up this Word surely, as being the sure evidence of thy salvation, and of thy heavenly inheritance among the saints. Men lock up their evidences or conveyances of land in sure and safe places, delight often to read them, suffer no man to cousen them of them, whatsoever casualty come these are by all means possible safeguarded, and shall any man carelessly neglect such an evidence as this is, without which he hath no assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven; a lame man, if he hold not his staff, falleth; and whosoever loseth his part in the Word loseth his part in heaven.

3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life and glory and immortality when we were dead, and when nothing could be added to our misery; but hath also given us such a constant guide and direction thereunto. Now what can we do less than in way of thankfulness

(1) Yield up ourselves to be directed by this faithful Word.

(2) Believe it in whatsoever it commandeth, threateneth, or promiseth, in that it is such a faithful Word; and hereby we set also our seal unto it.

(3) Constantly cleave unto it in life and in death, and not to be so foolish as to be soon removed to another gospel, nor so fickle as children, to be carried about with every wind of doctrine, but hold fast such a stable truth, so full of direction in all the life, and so full of comfort at the time of death; for it is as a fast and faithful friend, tried in time of adversity, standing closest to a man in his greatest necessity. (T. Taylor, D. D.)

The Bible inflexible in its requirements

When I was a boy I was engaged in the building trade. I didnt know much about it, and I was set to do any odd jobs, any work in a dark corner that could not be much seen. I worked by the side of a man who on one occasion made a sarcastic remark that I shall never forget. It made me so angry, nearly as angry as you are when you are hit hard from the pulpit. He said, Tom, when I go home I will call at the saddlers and order a leather plumb rod for you. He meant that my work was so crooked that I wanted a bending and not a straight plumb rod. Builders use a wooden plumb that will not bend at all. The Bible is not a leather plumb rod to be accommodated to us, but is like a wooden one, inflexible in its requirements, and to which we must accommodate ourselves. (T. Champness.)

That he may be able by sound doctrine both to exhort and convince

Sound doctrine and faithful exhortation

1. In that the Word is called doctrine, and no doctrine is without a teacher; it behoveth every man to repair to the teachers of it.

2. As this doctrine implieth teachers, so doth it also learners and scholars. Teaching us that we must all of us become learners of this Word and doctrine, for so long as there is doctrine and teaching on Gods part so must there be an hearkening and learning on ours, and the rather, both because that which is said of all knowledge, that it is infinite, is much more true of this, for Gods commandments are exceeding large, as also seeing in this school we are to become not only more learned but better men.

3. In that the apostle calleth that here wholesome doctrine, which in the words before he called a faithful Word, and fitted for doctrine. Note that the men of God, when they fell into speech of the Word of God, they spoke not slightly of it and away, but were hardly drawn from it without leaving behind them some notable eulogy or other upon it (Rom 1:16): the gospel the power of God to salvation (Joh 6:68). Peter saith not, Master, Thou hast the word of God, but Thou hast the words of eternal life; and what a number of glorious things are ascribed unto it (Heb 4:12). Hence according to their several occasions are all those excellent epithets ascribed unto it through the Scriptures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects, and accordingly invest it with titles well beseeming it.

4. Whereas the apostle is not contented that the minister should teach but exhort also; it teacheth ministers to labour for this gift whereby an edge is set upon their doctrine, and wherewith as with a goad they prick on the affections of those that are under the yoke of Christ. A difficult thing it is, for teaching is an easy task in comparison of it, and yet so necessary as that all the ministerial work is called by this name (Act 13:15).

5. Whereas the apostle addeth that exhortation must go with wholesome doctrine, we note that then is exhortation powerful and profitable, when it is firmly grounded upon sound and wholesome doctrine. (T. Taylor, D. D.)

Victory through preaching sound doctrine

Seldom has a better answer been rendered to the enemies of Christ than that given by Pastor Rolland in a Catholic canton, where the gospel has but recently gained a footing. The incident is thus described: Absolutely discarding controversy he preached the simple, clear gospel. The Capucine monks came to preach a mission against the heretical invasion, the Vaudois venom permeating the canton; and, in no measured language, thundered their calumnies and anathemas. People came to the pastor: You surely will not let this drop, but roundly answer them? Only you come next Sunday, replied he, and you will hear how I will serve them out! The church was filled, and the pastor preached on the love of God through Christ Jesus, and on the love He sheds abroad in our hearts towards all men–not an allusion throughout to the bitter words which had been spoken. The contrast was immensely felt. The writer goes on to say that the people who had crowded the church were profoundly touched, and a grander victory was won than by any amount of hard words. The simple story of the love of God in Christ moved and melted the hardest hearts. The incident is worth noticing as an example which might well find followers.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 7. Not self-willed] . Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief.

Not soon angry] . Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For a bishop must be blameless; one that hath an oversight of the church of God, ought to be one whom none can truly tax with any scandalous sin.

As the steward of God; as a chief servant in Gods house, intrusted to dispense his mysteries, 1Co 4:1, one that should set an example to the under-servants in the house of God.

Not self-willed; not , one that pleaseth himself, proud, stubborn, pertinacious, confident, &c., having a high opinion of his own person, parts, judgment, or humour; for all this the word signifies.

Not soon angry; orgilon, not too quick and subject to passion; how then shall he in meekness instruct those that are without?

Not given to wine: see the notes on 1Ti 3:3, where the same word is used.

No striker, not given to filthy lucre: See Poole on “1Ti 3:3“, where both these qualifications are mentioned, and opened.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. For . . . mustThe emphasisis on “must.” The reason why I said “blameless,”is the very idea of a “bishop” (an overseer of the flock;he here substitutes for “presbyter” the term whichexpresses his duties) involves the necessity for suchblamelessness, if he is to have influence over the flock.

steward of GodThegreater the master is, the greater the virtues required in Hisservant [BENGEL], (1Ti3:15); the Church is God’s house, over which the minister is setas a steward (Heb 3:2-6;1Pe 4:10; 1Pe 4:17).Note: ministers are not merely Church officers, but God’sstewards; Church government is of divine appointment.

not self-willedliterally,”self-pleasing”; unaccommodating to others; harsh,the opposite of “a lover of hospitality” (Tit1:6); so Nabal (1Sa25:1-44); self-loving and imperious; such a spirit wouldincapacitate him for leading a willing flock, instead ofdriving.

not given to wine(Seeon 1Ti 3:3; 1Ti3:8).

not given to filthy lucrenotmaking the Gospel a means of gain (1Ti 3:3;1Ti 3:8). In opposition to those”teaching for filthy lucre’s sake” (Tit 1:11;1Ti 6:5; 1Pe 5:2).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For a bishop must be blameless,…. This shows that a bishop and an elder is the same; and the Syriac version here renders it, “an elder”; the character or qualification necessary to him is the same as before, and in like manner to be understood; unless it should more particularly refer to his faithfulness in the discharge of his office: since it follows,

as the steward of God; one appointed by God over his household and family, the church, to give to everyone their portion of meat in due season; one that dispenses the manifold grace, or various doctrines of the grace of God, and mysteries of Christ; and of such an one it is required, that he be faithful, both to his Lord and master, to the trust committed to him, and to the persons under his care.

Not selfwilled; not doing things in the worship and house of God, in the ministry of the word, and administration of ordinances, according to his own will, but according to the will of God, revealed in his word; otherwise what he does will come under the name of will worship: or obstinate, stubborn, and inflexible, conceited of his own sense and judgment, and resolute to have his own will and way in all things relating to the affairs of God’s house. The word signifies one that is pleased with himself, has an over weening opinion of himself, is proud and haughty, and despises others:

not soon angry: but slow to wrath, which shows a man to be a man of understanding, and fit to teach others, which an angry man is not. It is a saying of R. Hillell h, that

“neither one that is ashamed (to ask questions) learns well, nor one that is “angry” teaches well”

And the Jews say i, that

“the law is not rightly explained but by one that is not angry.”

Hence, that direction k,

“for ever let a man be meek as Hillell, and not angry as Shammai;”

who were two of their principal doctors, the heads of their schools, in the times of Christ: a man that rules his own spirit, and has the command of his temper and passions, is fit to govern in the church of God.

Not given to wine, no striker, nor given to filthy lucre;

[See comments on 1Ti 3:3].

h Pirke Abot, c. 2. sect. 5. i Buxtorf. Lex. Talmud. col. 2026. k T. Bab. Sabbat, fol. 30. 2.

Fuente: John Gill’s Exposition of the Entire Bible

The bishop ( ). Same office as “elder” in 1:5. “Elder is the title, oversight is the function” (B. Weiss).

As God’s steward ( ). See 1Co 4:1f. for Paul’s idea of the bishop (elder) as God’s steward (cf. 1Cor 9:17; Col 1:25; Eph 3:2; 1Tim 1:4).

Not self-willed ( ). Old word (from , ), self-pleasing, arrogant. In N.T. only here and 2Pe 2:10.

Not soon angry (). Old adjective from (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see 1Ti 3:2.

Not greedy of filthy lucre (). “Not greedy of shameful gain.” Used of deacons in 1Ti 3:8, used of elders in 1Ti 3:3.

Fuente: Robertson’s Word Pictures in the New Testament

A bishop [ ] . See on 1Ti 3:1; 1Ti 5:1. Rend. the bishop. It will be observed that the qualifications of the elders are fixed by those of the bishop. Appoint elders who shall be unaccused, etc. for the bishop must be unaccused, etc. The overseers must have the qualifications of approved presbyters.

Steward of God [ ] . Comp. 1Co 4:1, 2; 1Pe 4:10; and see on Rom 16:23; Luk 16:1. The phrase N. T. o.

Self – willed [] . Only here and 2Pe 2:10 (note).

Soon angry [] . N. T. o. Rarely in LXX and Class. Irascible.

Fuente: Vincent’s Word Studies in the New Testament

1) “For a bishop must be blameless.” (dei gar ton episkopon aneglekton einai) “For it behooves a bishop (overseer) to be unreprovable or blameless.” – A person on whom moral, doctrinal, or ethical wrong cannot be proved.

2) “As a steward of God;” (hostheou oikonomon) “As an housekeeper, steward, guardian, or keeper of the law of God’s house, the church.” 1Ti 3:15. As a good steward there are five things from which the bishop or pastor must restrain himself or refrain, as follows:

3) “Not self-willed.” (me authade) “Not self-pleasing.” As our Lord, the Great Shepherd came not to do his own will, so his undershepherds must not be self-willed or selfish. Joh 4:34; Joh 5:30; Joh 6:38.

4) “Not soon angry.” (me orgilon) “Not passionate,” or impulsive in temperament. Pro 15:1; Pro 19:11; Ecc 7:9; Col 3:8.

5) “Not given to wine.” (me paroinon) “Not inclined to wine.” Or not disposed to hang around wine sipping. Pro 20:1; Pro 23:30.

6) “No striker.” (me plekton) “Not a striker or one who strikes back, retaliates, or seeks revenge” -Not one who returns evil for evil, Rom 12:17; 1Pe 2:23.

7) “Not given to filthy lucre.” (me aischrokerde) “Not greedy of base gain or covetous of material gain,” 1Ti 6:10; 2Pe 2:15; Jud 1:11.

Fuente: Garner-Howes Baptist Commentary

7. For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it — is constituted, as it were, governor of the house of God. Now, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) — employed in the old translation, and retained by Erasmus — does not at all express Paul’s meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy,

“

That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.” (1Ti 3:15.)

This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; (221) but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit — in such a manner that the same words shall have a different meaning from what he intended — is excessive and profane hardihood. (222)

Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. Now, αὐθάδεια (as Plato says in one of his Epistles to Dion) τὢς ἐρημίας ἐστὶ ξύνοικος that is, “self-will is closely allied to solitude;” for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every ( αὐθάδης) “self-willed” person, as soon as an occasion presents itself, will instantly become a fanatic.

(221) “ Un gouverneur ou superintendaet.” — “A governor or superintendent.”

(222) “Those whom he formerly called presbyters he now calls bishops, (which means overseers or superintendents,) and he gives this name to all whose duty it is to preach the word of God. And so it was a corruption and abuse in Popery — that is, in the ancient Church — that one individual was called bishop; for that was to change the language of the Holy Spirit, and we ought to speak in accordance with the Scripture. Now we see that Satan labors incessantly to draw us aside from the simplicity of the word of God.” — Fr. Ser.

Fuente: Calvin’s Complete Commentary

(7) For a bishop must be blameless.There is no doubt that the bishop here must be identified with the presbyter of Tit. 1:6. In the Pastoral Epistles written between A.D. 63-67 these terms are clearly applied indifferently to the same person. The title presbyter refers to the gravity and dignity of the office; the title bishop suggests rather the duties which belong to an elder of the church. On the question of bishops, and their position in the early Church, see Note on 1Ti. 3:1, where the grounds for assuming that the episcopal order was formally introduced into church government before the end of this century, and during the lifetime of St. John, are discussed. The Christian bishop, within a quarter of a century after the death of St. Paul, assumed many of the functions and generally discharged the duties of government which were exercised by the Apostles during their lifetime. The presbyterthen writes St. Paulseeing he is appointed an overseer or bishop (the use of the latter term bishop in the ecclesiastical sense is, however, premature), as Gods steward, as a responsible administrator of the House, that is, of the Church of the Living God, ought indeed be blameless.

Not selfwilled.He should not be one of those self-loving men who seeks to gratify his own personal ends in the first place, and in consequence is usually regardless of others.

Not soon angry.Not soon provoked, or not irascible. He should not be one ever ready with an angry, hasty word, remembering always his Master, who when He was reviled, reviled not again.

Not given to wine.While the presbyter is not to be chosen on account of any stern austerities or rigid asceticism he may have practised, he must be known as one temperate, moderate, self-denying.

No striker.Not a brawler. No man of Godabove all things, no one holding office in the churchshould ever, even under sore provocation, so far forget himself as to raise his hand against his fellow.

Not given to filthy lucre.The presbyter of the House of God must be above all dreaming of mean and paltry gains. He who is to administer the alms devoted to God must surely do it with clean hands. There is, too, another and a deeper meaning in the words. The presbyter whose mind is at all devoted to the amassing of gold is too preoccupied to be able to fix his thoughts upon those high things of God committed to his charge, among which one of his most important duties is to instruct the flock.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7. Steward of God Not a mere employe of the charge he serves, but a called appointee of God, certified through the ordaining hand of the Church.

Not The blamelessness of the elder is now described with five negatives, showing what he must not be. Compare 1Ti 3:3-6.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For the overseer (bishop) must be blameless, as God’s steward, not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre,’

The natural significance of these words is that an overseer (bishop) and an elder are equivalent. There would thus be a number of ‘bishops’ in each city. The need for blamelessness is repeated but this time not with regard to their home life, but with regard to their business life. They must be blameless as God’s stewards (God’s household managers) with regard to their own lives if they are also to be over the household of God. Those who cannot use their time and money wisely in their own environment, are no fitted to be elders of the church. By describing the overseer as God’s steward, Paul brings to mind the picture of the church as God’s household (compare 1Ti 3:5 ; 1Ti 3:15; 2Ti 2:20-21; Eph 2:19-22). In the secular household the steward had the responsibility of managing his master’s affairs. The church leader must also be one who can responsibly see to managing his Master’s affairs by his oversight of the church. This will require dedication and faithfulness (Luk 12:35-37; Luk 12:42-43; 1Co 4:2-5). They must thus not be headstrong, (self-pleasing, obstinate, inconsiderate, self-willed, having no thought for others), they must not be easily irritated, (hot headed or choleric, or a nurser of anger), not be always ready for a fight or an argument, not be of unseemly behaviour (behaving like one given to strong drink), not be violent or a browbeater, not be greedy for money obtained in an underhand way.

Fuente: Commentary Series on the Bible by Peter Pett

Tit 1:7. Not self-willed ‘ : pleased with himself, and despising others; supercilious, haughty, insolent,surly. This vice, in our ordinary conversation, is directly opposed to affability or courtesy.

Fuente: Commentary on the Holy Bible by Thomas Coke

Tit 1:7 . ] The statements of Tit 1:6 are now confirmed by alluding to the higher moral necessity; “ is the emphatic word” (Wiesinger).

. ] . is resumed from Tit 1:6 , that the thought may be further developed. It is to be noted that the name appears here; it is given to the presbyter as superintendent of the church. As such “he must not be liable to any reproach, if he is to guide the church” (Wiesinger).

] is added to give the reason for that higher necessity of the . ; Heydenreich wrongly turns it to mean simply that he must know how to superintend his house well.

= “ as ,” i.e. “ since, he is .”

is the bishop in so far as there is committed to him by God authority in the as the (1Ti 3:15 ). Mack is not wrong in proving from this expression that the are not merely “ministers and plenipotentiaries of the church.” Even if they are elected by the church, they bear their office as divine, not exercising it according to the changing pleasure of those by whom they are elected, but according to the will of God.

] occurs only here and in 2Pe 2:10 . It is compounded of and , and synonymous with (2Ti 3:2 : ), “who in everything behaves arrogantly and regardlessly as seems good in his own eyes;” Luther: “wilful.”

] . . “passionate;” .

] see 1Ti 3:3 .

] see also 1Ti 3:3 .

] see 1Ti 3:8 ; perhaps with special reference to the opportunities which the bishop had in his office of acquiring gain.

These five negative qualifications are opposed to arrogance, anger, and avarice; several positive qualifications follow.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

Ver. 7. A bishop must be blameless ] As was Moses, Samuel, Paul, Bradford, Bucer, &c., who led convincing lives; so that their foes could not in anything stain them, nor their friends sufficiently commend them. It is better, saith one, to live so as thine enemies may be amazed at thy virtues than that thy friends should have cause to excuse thy vices.

Not soon angry ] , biliosus et bellicosus, testy and tetchy, easily blown up into rage, that will not be laid down without revenge.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7 ff.] For it behoves an ( , as so often (reff.), generic, the , i.e. every: our English idiom requires the indefinite article) overseer (see note, 1Ti 3:2 ; here most plainly identified with the presbyter spoken of before. So Thdrt.: , ) to be blameless, as God’s steward (see 1Ti 3:15 , to which image, that of a responsible servant and dispensator ( 1Pe 4:10 ) in the house of God, the allusion perhaps is, rather than to that of 1Co 4:1 . There is clearly no allusion to the .’s own household , as Heydenr. supposes. Mack well remarks, meaning perhaps however more than the words convey, “ God’s steward ; consequently spiritual superiors are not merely servants and commissioned agents of the Church. According to the Apostle’s teaching, church government does not grow up out of the ground”), not self-willed ( , . , Thl. , . , , , Aristot. Magn. Moral. i. 29: see also Theophr. Char. c. xvi. ( ): Suicer, i. p. 572: and Ellic.’s note here), not soon provoked ( , , , , Aristot. Eth. Nic. iv. 5: this meaning, and not Thdrt.’s, , , must be taken), not a brawler, not a striker (for both these, see 1Ti 3:3 , notes), not greedy of gain (1Ti 3:8 , note), but hospitable (1Ti 3:2 , note, and 3Jn 1:5 ), a lover of good (cf. the opposite , 2Ti 3:3 . It is hardly likely to mean a lover of good men , coming so immediately after . Thl. explains it, , , . Dionys. Areop., Ep. viii. 1, p. 597, calls God and Clem. Alex., Pd. iii. 11, p. 291 P., classes together , , ), self-restrained (see 1Ti 2:9 , note. I am not satisfied with this rendering, but adopt it for want of a better: “discreet is perhaps preferable.” See Ellic. on 1 Tim. as above), just, holy (see on these, and their distinction, in notes on Eph 4:24 ; 1Th 2:10 ), continent ( , , , Chrys., and id. Epist. ii. ad Olympiad., vol. iii. p. 560 (Migne), , . See Suicer i. p. 998 ff., for a full explanation of the subsequent technical usages of the word. Here, the sense need not be limited to sexual continence, but may be spread over the whole range of the indulgences), holding fast (see reff.: constantly keeping to, and not letting go, , , Chrys.

Then how are we to take the following words? Is equivalent to (1) , or (2) ? (1) is taken by Wiesinger and Conyb. ( the words which are faithful to (?) our teaching ): (2) by Chrys., Thl., and almost all Commentators, and I believe rightly. For ( ) it is hard to believe that even in these Epistles, such a sentence could occur as ( – – – – ) : had this been intended, it would certainly have stood . . : ( ) the epithet , absolute, is so commonly attached to in these Epistles (1Ti 1:15 ; 1Ti 3:1 ; 1Ti 4:9 ; 2Ti 2:11 ; ch. Tit 3:8 ) as to incline us, especially with the above reason, to take it absolutely here also. I therefore render accordingly) the faithful (true, trustworthy, see note on 1Ti 1:15 ) word (which is) according to (measured by, or in accordance with) the instruction ( which he has received ) may be active , as Calv., ‘qui in ecclesi dificationem sit utilis:’ Luth., ‘ dass lehren kann .’ But thus we should have a tautological sentence, in which the practice, and the result of the practice ( . . .) would have the same power to instruct predicated of them: besides that would require some forcing to make it apply in this sense of ‘constantly using .’ The passive acceptation of is therefore preferable: and the meaning will be much the same as in 2Ti 3:14 , , cf. 1Ti 4:6 , . So Ellic. also), that he may be able both to exhort (believers) in (the element of his ) healthy teaching (the teaching which is healthy), and to reprove (see Tit 1:13 below) the gainsayers .

Fuente: Henry Alford’s Greek Testament

Tit 1:7 . : On the use of the singular as a generic term See on 1Ti 3:2 . Here, where the thought is of the various official functions of the minister, the official title is appropriate.

: See notes on 1Ti 3:2 ; 1Ti 3:10 .

: a steward appointed by God (Luk 12:42 ; 1Co 9:17 ), in the house of God (1Ti 3:15 ), to dispense His mysteries and manifold grace (1Co 4:1 ; 1Pe 4:10 ). is emphatic, suggesting that the steward of such a Lord should conform to the highest ideal of moral and spiritual qualifications.

: self-assertive, arrogant . Vulg. has here superbum , but more accurately in 2Pe 2:10 , sibi placentes .

: passionate, iracundum (Vulg.). The is one who has not his passion of anger under control.

, : See on 1Ti 3:3 .

: This negative quality is required in deacons, 1Ti 3:8 . Persons who are concerned in the administration of small sums must be such as are above the commission of petty thefts. There are no regulations here laid down for deacons; so we are entitled to conclude that in Crete, at this time, presbyters performed the duties of every Church office. Hence they should have the appropriate diaconal virtue. See note on 1Ti 3:8 . On the other hand, it may be objected against this inference that in 1Pe 5:2 is used of the spirit of the ideal presbyter.

Fuente: The Expositors Greek Testament by Robertson

a = the

bishop. App-189.

steward, Greek. oikonomos. Occurs ten times; “steward”, except Rom 16:23. Gal 1:4, Gal 1:2.

selfwilled. Greek. authades. Only here and 2Pe 2:10

soon angry. Gr, orgilos. Only here.

given to wine. Greek. peroinos, Only here and 1Ti 3:3.

no. App-105.

striker. Greek. plektes. Only here and 1Ti 3:3.

given . . . lucre. Gr, aischrokerdes. Occur. 1Ti 8:3, 1Ti 8:8, and the adverb in 1Pe 5:2. See also Tit 1:11.

Fuente: Companion Bible Notes, Appendices and Graphics

7 ff.] For it behoves an (, as so often (reff.), generic, the, i.e. every: our English idiom requires the indefinite article) overseer (see note, 1Ti 3:2; here most plainly identified with the presbyter spoken of before. So Thdrt.: , ) to be blameless, as Gods steward (see 1Ti 3:15, to which image, that of a responsible servant and dispensator (1Pe 4:10) in the house of God, the allusion perhaps is, rather than to that of 1Co 4:1. There is clearly no allusion to the .s own household, as Heydenr. supposes. Mack well remarks, meaning perhaps however more than the words convey, Gods steward;-consequently spiritual superiors are not merely servants and commissioned agents of the Church. According to the Apostles teaching, church government does not grow up out of the ground), not self-willed ( , . , Thl. , . , , , Aristot. Magn. Moral. i. 29: see also Theophr. Char. c. xvi. ( ): Suicer, i. p. 572: and Ellic.s note here), not soon provoked ( , , , , Aristot. Eth. Nic. iv. 5: this meaning, and not Thdrt.s, , ,-must be taken), not a brawler, not a striker (for both these, see 1Ti 3:3, notes), not greedy of gain (1Ti 3:8, note), but hospitable (1Ti 3:2, note, and 3Jn 1:5), a lover of good (cf. the opposite , 2Ti 3:3. It is hardly likely to mean a lover of good men, coming so immediately after . Thl. explains it, , , . Dionys. Areop., Ep. viii. 1, p. 597, calls God -and Clem. Alex., Pd. iii. 11, p. 291 P., classes together , , ), self-restrained (see 1Ti 2:9, note. I am not satisfied with this rendering, but adopt it for want of a better: discreet is perhaps preferable. See Ellic. on 1 Tim. as above), just, holy (see on these, and their distinction, in notes on Eph 4:24; 1Th 2:10), continent ( , , , Chrys., and id. Epist. ii. ad Olympiad., vol. iii. p. 560 (Migne), , . See Suicer i. p. 998 ff., for a full explanation of the subsequent technical usages of the word. Here, the sense need not be limited to sexual continence, but may be spread over the whole range of the indulgences), holding fast (see reff.: constantly keeping to, and not letting go,-, , Chrys.

Then how are we to take the following words? Is equivalent to (1) , or (2) ? (1) is taken by Wiesinger and Conyb. (the words which are faithful to (?) our teaching): (2) by Chrys., Thl., and almost all Commentators, and I believe rightly. For () it is hard to believe that even in these Epistles, such a sentence could occur as (—-) : had this been intended, it would certainly have stood . . : () the epithet , absolute, is so commonly attached to in these Epistles (1Ti 1:15; 1Ti 3:1; 1Ti 4:9; 2Ti 2:11; ch. Tit 3:8) as to incline us, especially with the above reason, to take it absolutely here also. I therefore render accordingly) the faithful (true, trustworthy, see note on 1Ti 1:15) word (which is) according to (measured by, or in accordance with) the instruction (which he has received) may be active, as Calv., qui in ecclesi dificationem sit utilis: Luth., dass lehren kann. But thus we should have a tautological sentence, in which the practice, and the result of the practice ( …) would have the same power to instruct predicated of them: besides that would require some forcing to make it apply in this sense of constantly using. The passive acceptation of is therefore preferable: and the meaning will be much the same as in 2Ti 3:14, ,-cf. 1Ti 4:6, . So Ellic. also), that he may be able both to exhort (believers) in (the element of his ) healthy teaching (the teaching which is healthy), and to reprove (see Tit 1:13 below) the gainsayers.

Fuente: The Greek Testament

Tit 1:7. , as the steward of God) The greater that the Master is, the greater virtues should be in His servant. Paul calls the ministers of the Gospel the stewards of God, 1Co 4:1, note. The power, therefore, of a bishop is indeed circumscribed, but he has still some authority. He is a steward, and the steward of God; but a steward has at least some authority and power, something is entrusted to his fidelity and skill; he does not merely use the power of locomotion, he is not an instrument or a machine: the steward of God is not the slave of men, not a drudge or a sutler; only let him be a true steward. This remark needs to be made in opposition to the false politicians, who desire that the ministers of Christ, and the princes, whose name they abuse, and believers and all things, should belong, not to God, not to believers, but to themselves.- , not harsh or self-willed) The antithesis is in Tit 1:8, a lover of hospitality; for , a man harsh, inflexible, neglects humble guests, as Nabal did, 1 Samuel 25; he cares for himself alone, and whatever is connected with himself: others also he bids to keep their own affairs and anxieties to themselves.- , not soon angry) The antithesis is a lover of good.- , not given to wine) The antithesis is sober.- , no striker) The antithesis is just, who decides by reason and equity, not by violence.- , not covetous of filthy lucre) Base gain (filthy lucre) might be acquired in a matter honourable in itself, as in the work-shop, in bargains and merchandise, in the office of a bishop; Tit 1:11; 1Ti 6:5; 2Co 11:12; 2Co 11:20; Php 3:19; 1Pe 5:2; 2Pe 2:3. The antithesis is , holy.

Fuente: Gnomon of the New Testament

Tit 1:7

For the bishop must be blameless, as God’s steward;-Guilty of no wrong to his fellows. It is important that those entrusted as stewards with the truth of God should be honest and faithful in teaching all that God has revealed for the salvation of the world. He who refuses to teach the whole will of God is dishonest toward God and unfaithful to man.

not self-willed,-This does not mean that he is not to be firm and steadfast in his purpose, but that he must not be of such a stubborn spirit that he clings to his own will and refuses to listen to reason or facts. One in such position must have the sincere desire to fully investigate all sides, to know the full truth, and then be guided by it, and not by the self-will of his own.

not soon angry,-One who can restrain and govern himself. [He should not be one ever ready with an angry, hasty word, remembering always his Master, who, when he was reviled, reviled not again. (1Pe 2:23.)]

no brawler,-Not given to the use of wine. It was recognized as an evil, and one occupying the position of bishop must not be given to its use.

no striker,-No man of God should ever, even under sore provocation, so far forget himself as to raise his hand against his fellow man.

not greedy of filthy lucre;-Not anxious for gaining riches. He is to avoid gain by wrong means. A man who is anxious for riches is not fit for a bishop of a congregation of Christians.

Fuente: Old and New Testaments Restoration Commentary

a bishop: Tit 1:5, Phi 1:1, 1Ti 3:1, 1Ti 3:2-13

as: Mat 24:45, Luk 12:42, 1Co 4:1, 1Co 4:2, 1Pe 4:10

not selfwilled: Gen 49:6, 2Pe 2:10

not soon: Pro 14:17, Pro 15:18, Pro 16:32, Ecc 7:9, Jam 1:19, Jam 1:20

not given to wine: Tit 2:3, Lev 10:9, Pro 31:4, Pro 31:5, Isa 28:7, Isa 56:12, Eze 44:21, Eph 5:18, 1Ti 3:3

no: 2Ti 2:24, 2Ti 2:25,*Gr.

not given to filthy: Isa 56:10, Isa 56:11, 1Ti 3:3, 1Ti 3:8, 1Pe 5:2

Reciprocal: Lev 21:18 – a blind man 2Ki 5:20 – and take Neh 6:12 – hired him Jer 8:10 – for Mal 2:6 – law Mat 20:8 – unto Luk 16:1 – a steward Joh 10:12 – he that Act 20:28 – overseers Eph 4:31 – wrath Eph 5:3 – covetousness Phi 4:17 – because 1Th 2:5 – a cloak 1Ti 3:10 – being 1Ti 5:23 – General Tit 1:11 – filthy 2Pe 2:3 – through 3Jo 1:9 – who loveth

Fuente: The Treasury of Scripture Knowledge

Tit 1:7. Blameless is from the same word as that in the preceding verse, and takes the same general definition. But it is given a special significance here by calling the bishop (or elder) the steward of God. That means one who has charge of the affairs of another, which is true of a bishop, since he has charge of the flock of God. A steward or agent is expected to be faithful in the administration of his employer’s property. The qualifications, both affirmative and negative, are next given. Those in the rest of this verse are negative; that is, qualities that he must not have. Not selfwilled means he must not be selfish, insisting on having his own way regardless of the rights of others. Soon angry denotes one who becomes angered at the slightest provocation. Not given to wine. This is explained by the comments at 1Ti 3:3. No striker. This also is defined at the passage in Timothy just cited. It can be seen that it means one who does not generally resort to physical assaults whenever he is opposed; that it does not refer to some incidental or isolated act. Given to filthy lucre is defined by Thayer to mean, “eager for base gain.” It means one who not only covets money, but who is willing to gain it in any kind of way, whether it be right or wrong.

Fuente: Combined Bible Commentary

1:7 {7} For a bishop must be blameless, as the {h} steward of God; not {i} selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

(7) The second admonition: what faults pastors (whom he referred to before under the word elders) ought to be void of, and what virtues they ought to have.

(h) Whom the Lord has appointed steward of his gifts.

(i) Not stubborn and hard to please.

Fuente: Geneva Bible Notes