6<\/strong>. “Do not set a new convert to rule in high place lest ‘pride come’ again ‘before a fall’ as in Satan’s case: and again, let your ruler be one at whom the world can throw no stone; or its reproaches will do harm and may drive him back into his old sins.”<\/p>\n Not a novice<\/em> ] Lit. ‘a neophyte,’ a new convert. The objection raised against the authenticity of the Epistle from this verse cannot be sustained when the later date is granted, since we get a period of twelve years from a.d. 54, the commencement of St Paul’s three years’ work at Ephesus, to a.d. 66, the most probable date for this Epistle. See Introduction, ch. 6 fin<\/em>.<\/p>\n lifted up with pride<\/em> ] Rather, puffed up<\/strong>. See note on 1Ti 6:4<\/span>.<\/p>\n the condemnation of the devil<\/em> ] The same condemnation as that under which the devil came for pride; objective genitive. Compare ‘ what time his pride Had cast him out of heaven, with all his host Of rebel angels.’ Milton, Par. Lost<\/em>, I. 36.<\/p>\n Not a novice – <\/B>Margin, one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.<\/P> Lest being lifted up with pride – <\/B>We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being entrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.<\/P> He fall into the condemnation of the devil – <\/B>That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride – a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honor which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered lifted up (<\/SPAN><\/span> tuphotheis), is from a verb which means to smoke, to fume, to surround with smoke; then to inflate – as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.<\/P><\/p>\n Verse 6<\/span>. Fifteenth<\/I>. – It is required that he be <\/B>not a novice<\/B><\/I>] . Not a young plant<\/I>, not recently ingrafted<\/I>, that is, one not newly converted to the faith<\/I>; (old MS. Bible;) one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters<\/I> or elders<\/I> were generally appointed to have the oversight of the rest, and hence presbyter<\/I> and bishop<\/I> seem to have been two names<\/I> for the same office<\/I>; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he<\/I> fall into the condemnation of the devil<\/I>. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle’s term , puffed up, inflated<\/I>, is a metaphor taken from a bladder<\/I> when filled with air<\/I> or wind<\/I>. It is a substance<\/I>, has a certain size<\/I>, is light<\/I>, can be the sport of the wind<\/I>, but has nothing in it but air<\/I>. Such is the classical coxcomb; a mere puffball<\/I>, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern, <\/P> “From such apostles, O ye mitred heads,<\/P> Preserve the Church; and lay not careless hands<\/P> On skulls that cannot teach<\/I>, and will not learn<\/I>.”<\/P> From these words of the apostle we are led to infer that pride<\/I> or self-conceit<\/I> was the cause of the devil’s downfall. In Ecclus. x. there are some excellent sayings concerning pride<\/I>: “Pride is hurtful before God and man.” “Why is earth and ashes proud?” “The beginning of pride is when one departeth from God.” “For pride is the beginning of sin; and he that hath it shall pour out abomination.” “PRIDE was not made for<\/I> MEN.” See verses 7<\/span>, 9<\/span>, 12<\/span>, 13<\/span>, and 18, of the above chapter.<\/P> <\/p>\n Not a novice; <\/B>not a young plant, that is, one that is newly made a member of the church of Christ; such persons are apt to swell in the opinion of their newly acquired knowledge, state, or dignity; and being so lifted up, they will be in danger of such a punishment as the devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the devil occasion to accuse them. Others here interpret <\/span> more appellatively, and understand by it a man that is an accuser, making the sense this, and fall into the judgment, censure, or condemnation of men, accusing them for such behaviour. <\/P> <\/p>\n 6. not a novice<\/B>one justconverted. This proves the Church of Ephesus was established now forsome time. The absence of this rule in the Epistle to Titus, accordswith the recent planting of the Church at Crete. Greek,<\/I>“neophyte,<\/I>” literally, “a young plant”;luxuriantly verdant (Rom 6:5<\/span>;Rom 11:17<\/span>; 1Co 3:6<\/span>).The young convert has not yet been disciplined and matured byafflictions and temptations. Contrast Ac21:16<\/span>, “an old disciple.” <\/P> lifted up with pride<\/B>Greek,<\/I>literally, “wrapt in smoke,” so that, inflated withself-conceit and exaggerated ideas of his own importance, he cannotsee himself or others in the true light (1Ti 6:4<\/span>;2Ti 3:4<\/span>). <\/P> condemnation of thedevil<\/B>into the same condemnation as Satan fell into (1Ti 3:7<\/span>;2Ti 2:26<\/span>). Pride was the cause ofSatan’s condemnation (Job 38:15<\/span>;Isa 14:12-15<\/span>; Joh 12:31<\/span>;Joh 16:11<\/span>; 2Pe 2:4<\/span>;Jdg 1:6<\/span>). It cannot meancondemnation or accusation on the part of the devil.<\/I> The devilmay bring a reproach<\/I> on men (1Ti3:7<\/span>), but he cannot bring them into condemnation,<\/I> for hedoes not judge, but is judged [BENGEL].<\/P><\/p>\n Not a novice<\/strong>,…. Or one newly planted, the Arabic version adds, “in the faith”; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word , “a plant”, is by the Septuagint in Job 14:9<\/span> rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is,<\/p>\n lest being lifted up with pride<\/strong>; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger<\/p>\n that he fall into the condemnation of the devil<\/strong>; or “of the slanderer”, as the word is rendered in 1Ti 3:11<\/span> and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.<\/p>\n Not a novice <\/B> ( <\/SPAN><\/span>). Our “neophyte.” Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of “newly-planted” (, <\/SPAN><\/span>). Only here in N.T.<\/P> Lest <\/B> ( <\/SPAN><\/span>). “That not.”<\/P> Being puffed up <\/B> (<\/SPAN><\/span>). First aorist passive participle of <\/SPAN><\/span>, old word (from <\/SPAN><\/span>, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1Tim 6:4<\/span>; 2Tim 3:4<\/span>.<\/P> He fall into <\/B> ( <\/SPAN><\/span>). Second aorist active subjunctive with <\/SPAN><\/span>, negative purpose, of <\/SPAN><\/span>, old verb, to fall into. Note both <\/SPAN><\/span> and <\/SPAN><\/span> as in Matt 12:11<\/span>; Luke 10:36<\/span>.<\/P> The condemnation of the devil <\/B> ( <\/SPAN><\/span>). See Ro 3:8<\/span> for <\/SPAN><\/span>. Best to take <\/SPAN><\/span> as objective genitive, though subjective in verse 7<\/span>, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). <\/P> <\/p>\n Novice [] <\/SPAN><\/span>. N. T. o. From neov new and futon a plant. Comp. 1Co 3:6<\/span>, 7<\/span>; Mt 14:13<\/span>. Hence, a new convert, a neophyte. Comp. in LXX Job 14:9<\/span>; Psa 127:3<\/span>; Psa 143:12<\/span>; Isa 5:7<\/span>. Chrysostom explains it as newly catechised [] <\/SPAN><\/span>; but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized [] <\/SPAN><\/span>. After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give neofutov a Fayum papyrus of the second century A. D., of newly – planted palm trees. Comp. LXX, Psa 127:3<\/span> : “Thy sons as neofuta ejlaiwn plants of olives.” <\/P> Being lifted up with pride [] <\/SPAN><\/span>. Only in the Pastorals. See ch. 1ti 6:4<\/span>; 2Ti 3:4<\/span>. The verb means primarily to make a smoke : hence, metaphorically, to blind with pride or conceit. Neither A. V. nor Rev. puffied up, preserves the radical sense, which is the sense here intended – a beclouded and stupid state of mind as the result of pride. <\/P> Fall into condemnation [ ] <\/SPAN><\/span>. Krima in N. T. usually means judgment. The word for condemnation is katakrima. See especially Rom 5:16<\/span>, where the two are sharply distinguished. Comp. Mt 7:2<\/span>; Act 24:25<\/span>; Rom 2:2<\/span>; Rom 5:18<\/span>; 1Co 6:7<\/span>. However, krima occasionally shades off into the meaning condemnation, as Rom 3:8<\/span>; Jas 3:1<\/span>. See on go to law, 1Co 6:7<\/span>, and on 1Co 11:29<\/span>. Krima is a Pauline word; but the phrase ejmpiptein eijv krima to fall into judgment is found only here. <\/P> Of the devil [ ] <\/SPAN><\/span>. See on Mt 4:1<\/span>, and on Satan, 1Th 2:18<\/span>. Paul uses diabolov only twice, Eph 4:27<\/span>; Eph 6:11<\/span>. Commonly Satan. The use of diabolov as an adjective is peculiar to the Pastorals (see 1Ti 3:11<\/span>; 2Ti 3:3<\/span>; Tit 2:3<\/span>), and occurs nowhere else in N. T., and not in LXX The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Rev 12:10<\/span> Satan is called the accuser of the brethren. In 1Co 5:5<\/span>; 1Ti 1:20<\/span>, men are given over to Satan for judgment. In ver. 7 the genitive diabolou is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 1:9<\/span>; 2Pe 2:11<\/span>), the snare of the devil (comp. 2Ti 2:26<\/span>), and the judgment of the devil.<\/P> <\/p>\n 1) “Not a novice”<\/strong> “Not a neophyte,” a new convert, a beginner, No new convert should be set in an high official position in the church, especially in the office of bishop.<\/p>\n 2) “Lest being lifted up with pride”<\/strong> (hina me tuphotheis eis krima) “lest being puffed up, conceited, ballooned with vanity or pride,” Pro 16:18<\/span>. “Pride is antecedent, goes before destruction.” To ordain a novice is to create a circumstance of destruction for him which should be avoided,<\/p>\n 3) “He fall into the condemnation of the devil.”<\/strong> (empese tou diabolou) “He should fall into the judgment pronounced on the devil who was originally puffed up with pride,” and subsequently became the object of earth’s greatest fall. Eze 28:17<\/span>; 2Pe 2:4<\/span>; Jud 1:6<\/span>.<\/p>\n 6 Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for “novices” have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued. <\/p>\n Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some take Διαβόλου (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that “judgment” means slander. But again, “the judgment of Satan” may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, “If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.” Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct. (62) <\/p>\n (62) “The words εἰς κρῖμα ἐμπέσὟ τοῦ Διαβόλου are, by most expositors ancient and modern, understood of falling into the same condemnation and punishment that the devil fell into through pride, which is supported by the authority of the Pesch. Syr. Several eminent expositors, from Luther and Erasmus downwards, take τοῦ Διαβόλου to mean the “calumniator,” or slanderous enemy of the gospel, the noun being, they say, used generically of those who seek an occasion to calumniate the Christians; but, as Calvin observes, ‘it rarely happens that “judgment” means slander.’ Moreover, the expression Διάβολος would thus have to be taken of just condemnation.” — Bloomfield. <\/p>\n (6) Not a novice.<\/strong>In the Church of Ephesus, which, when Paul wrote these charges to Timothy, had been established some years, the chief pastor would have for the church office an ample choice of disciples of some considerable standing and experience. The word novice here refers rather to want of experience and standing in the Christian brotherhood than to youth. Timothy himself, to whom St. Paul was writing, and whom the Apostle had placed over this church, was at the time, comparatively speaking, still a man young in years, although old in trials and in Christian experiences.<\/p>\n Lest being lifted up with pride he fall into the condemnation of the devil.<\/strong>The Greek word rendered here being lifted up, would be more happily Englished by being clouded<\/em> or deluded.<\/em> It marks the pride or vanity engendered by the finding himself in a position of authority for which no previous training and experience had fitted him. Such a novice would be in imminent danger of falling into the judgment passed by God upon the devil, whose fall was owing to the same blinding effect of pride.<\/p>\n 6<\/strong>. <\/strong> Novice<\/strong> Literal, new-plant; <\/em> green young convert. <\/p>\n Lifted up with pride<\/strong> At his sudden elevation. Condemnation <\/strong> for pride of the devil<\/strong>, who was cast down to hell for rebellion.<\/p>\n ‘Not a novice, lest being puffed up he fall into the condemnation of the devil.’<\/p>\n A further important qualification was that he should not be new to the Christian faith, or someone with no experience of giving guidance and doctrinal help. Otherwise one danger for him would be that he might become puffed up (literally ‘wrapped in smoke’, but developing to signify ‘being conceited’. Possibly we might render ‘lost in clouds of conceit’) and pretentious, swaggering around and beginning to think of himself as better than he ought to think, with the result that he might come under the same condemnation as the Devil as one who leads men astray, is motivated by too much pride, and is unwilling to respond to the reins. Alternately ‘falling under the condemnation of the Devil’ may parallel being handed over to the Devil (1Ti 1:20<\/span>) and indicate excommunication. It may well be that some of the false teachers were novices who had been promoted too quickly.<\/p>\n The Ephesian church was now well established and had been for some time. There was therefore now no necessity to look to new converts for elders. The passage of only a few years would bring about such a situation, so this is not an indication of lateness. Interestingly Paul omits this in his guidance to the more newly formed Cretan church.<\/p>\n 1Ti 3:6<\/span><\/em><\/strong>. <\/strong>Not a novice, <\/em><\/strong>&c.<\/strong> ; “Not one lately engrafted <\/em>into the Christian church;” He had said before, 1Ti 3:2<\/span>. That a bishop <\/em>ought to be one who is apt to teach; <\/em>and consequently he must have taught for some time as an elder, <\/em>or filled some office in the church, whereby his aptness to teach might appear. On the phrase “the condemnation of the devil,” we would observe that Satan might graft many dangerous temptations not only on the man’s pride, but on the evil report which he might have incurred by any scandal before he entered on the ministry; either attempting to draw him to the commission of former evils, from an apprehension that he had very little reputation to lose by a new fall; or weakening his hands in efforts of usefulness, by a fear, that the remembrance of those past irregularities would render his attempts less effectual:thoughts worthy the consideration of all who design themselves for the ministry; and especially to be recollected, when persons who have been remarkably profligate, are desirous of undertaking it, or returning to it. <\/p>\n 1Ti 3:6<\/span> . ] depending on in 1Ti 3:2<\/span> , is attached to the previous accusatives, 1Ti 3:5<\/span> being a parenthesis. is rightly explained by Chrysostom: , ; comp. 1Co 3:6-7<\/span> . Heinrichs is wrong if he thinks that, on account of what follows, the explanation rejected by Chrysostom is really the right one; for the rapid promotion to the episcopate of one newly admitted into the church, might easily have consequences to be dreaded by the apostle.<\/p>\n The reason why a “novice” (Luther) should not be bishop is given in the words that follow: . : “ lest he being beclouded with conceit<\/em> ( of foolish pride<\/em> ).” The verb (which occurs only here and in 1Ti 6:4<\/span> and 2Ti 3:4<\/span> ) comes from , which in the figurative sense especially denotes darkness, as beclouding man’s mind so that he does not know himself, so that the consciousness of his own weakness is hidden from him; in 2Ti 3:4<\/span> it is appropriately joined with (comp. Athenaeus, vi. 238 d<\/em> ). describes the conduct of the which brings on him the .<\/p>\n ] Nearly all expositors take here and in 1Ti 3:7<\/span> to be the devil. Some, again, explain it as “the libellous fellow” (Mosheim, Wegscheider, Hofmann; Luther: “the slanderer”). Against this latter view, however, there are three decisive arguments (1) According to the constant usage of the N. T., the substantive always denotes the devil (it is otherwise in the LXX., but only in Est 7:4<\/span> ; Est 8:1<\/span> ). [121] (2) The singular has the definite article, which seems to mark out one definite individual, for the collective use of the singular can always be inferred from the context (as in Mat 12:35<\/span> ; Rom 14:1 ; 1Pe 4:18<\/span> ; Jas 2:6<\/span> ; this, indeed, is less the case in Jas 5:6<\/span> ); besides, here the idea of “libeller” is too indefinite for the train of thought; hence Hofmann is forced to define it arbitrarily: “whoever makes it his business to speak evil of Christianity<\/em> .” (3) If, in the expression , at 2Ti 2:26<\/span> , <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> cannot mean anything else than the devil, it is arbitrary to render it otherwise when used in the same expression at 1Ti 3:7<\/span> .<\/p>\n <\/em><\/strong> is not equivalent to “charge, accusation” (Matthies), but “ the judgment<\/em> ,” especially “the judgment of condemnation<\/em> .”<\/p>\n is mostly (even by Wiesinger and van Oosterzee) taken to be the genitivus objecti<\/em> (comp. especially Rev 17:1<\/span> ), equivalent to “the judgment which is executed on the devil” (van Oosterzee), because is not the devil’s business; Bengel: diabolus potest opprobrium inferre (1Ti 3:7<\/span> ), judicium inferre non potest, non enim judicat, sed judicatur. [122] But the notion that the devil is delivered to condemnation because of self-conceit, cannot be scripturally proved. For this reason, and also because <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> in 1Ti 3:7<\/span> is manifestly the subjective genitive, it is preferable to take it in the same way here (so, too, Plitt). [123] Of course the of the devil cannot mean a trial which the devil holds, but the judgment which serves to give him foundation for accusing man with God (comp. the name for the devil, , in Rev 12:10<\/span> ). [124]<\/p>\n [121] Paul uses the word only here and in ver. 7; 2Ti 2:26<\/span> ; Eph 4:17<\/span> ; Eph 6:11<\/span> . In 2Ti 2:26<\/span> and in Eph 6:11<\/span> , even Hofmann takes it to be the devil; but, on the other hand, both here and in Eph 4:17<\/span> he takes it to be the human slanderer.<\/p>\n [122] It is out of place to appeal to 2Pe 2:4<\/span> and Jud 1:6<\/span> (Wiesinger), since in these passages mention is made, not of the judgment which will be passed on the devil, but of the judgment which will be passed on a number of wicked angels.<\/p>\n [123] Had the apostle been thinking of the judgment which will be passed on the devil (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n