Глава III.

On the church structure: qualities of bishops (1–7), deacons and deaconesses (8–13). The concept of the Church as the beginning by which shepherds should be guided in their activities (14–16). 1 Timothy 3:1. The word is true: if anyone desires the episcopate, he desires a good deed. “The word is true,” that is, it is said fairly. The Apostle is probably citing a proverb that emerged in his time among Christians. “Bishoprics” – (επισκοπές). The Apostle calls this the ministry of the head of the church. This word comes from the word “bishop” (επίσκοπος), which appears twice in the pastoral epistles - in the next, second verse of the chapter under consideration and in the epistle to Titus (Titus 1:7). According to the literal translation, the word “bishop” means overseer, and the Greeks used this name to call various kinds of prominent government officials. And in the Christian Church, as can be seen from the chapter under consideration, as well as from the epistle to Titus, this name designated the persons overseeing the order in the Church, the most important persons in the Church, continuing the work of the Great Bishop of souls (1 Peter 2:25) - Christ. According to the interpretation of the holy fathers, such a ministry appeared simultaneously with the beginning of Christianity and is a divine institution. But the same St. the fathers admit that in the primacy of the church, simple presbyters were sometimes called bishops, as they also oversaw the order of the church in their parishes (just as bishops were sometimes called presbyters, for example, Titus 1:5), although, undoubtedly, according to the idea of ​​St. fathers, episcopacy was also in apostolic times the highest hierarchical degree, and presbytery was subordinate to bishopric. In the place under consideration, the name “bishoprics” embraces both ministries - the episcopal proper and the presbytery; If it had been otherwise, that is, if the apostle had meant to indicate only the qualities of bishops alone, then it is not clear why he ignored the duties of elders. After all, he even speaks about deacons here with sufficient detail... “He desires a good work” - that is, he strives for good, from the moral side, service (cf. 1 Thessalonians 5:13). 1 Timothy 3:2. But the bishop must be blameless, the husband of one wife, sober, chaste, decent, honest, hospitable, teacher, “But” is more correct: so (ούν). "Immaculate." Based on the height of his moral qualities, a bishop should be the kind of person whom the enemies of Christianity - Jews and pagans - could not reproach for anything. "The husband of one wife." What is meant here is not polygamy, which in those days was not customary even among the pagans of Greece and Rome, not to mention Judaism, but entering into a second marriage after the death of the first wife. Thus, it was required of the candidate for bishop (and presbyter) as a necessary condition that he be married in only one marriage - the apostle considers second marriage as something humiliating for a person who claims to be a moral teacher for believers. And subsequently the Church held the same view. If some Church Fathers (for example, Theodoret) allowed the ordination of second-married bishops, this was an exception to the general rule. “Sober” - not only in relation to wine, but also to any intoxication with passion. “Chaste” - that is, one who knows how to control his mental powers (σώφρονα). “Decent” - (κόσμιον) - observing moderation and dignity in all his dealings with people (honest - this is another translation of the same expression κόσμιον, which is translated by the word: dean). "Strange-loving." In apostolic times, many Christians expelled from their cities had to seek refuge in others, and therefore bishops had to take care of strangers. "Teaching." The work of teaching requires considerable work and sufficient moral height. Therefore, the concept of “teachability” contains an indication of both the mental and moral high qualities of the bishop. 1 Timothy 3:3. not a drunkard, not a killer, not quarrelsome, not greedy, but quiet, peace-loving, not money-loving, A “killer” is a person who, when angry, tends to give free rein to his hands. 1 Timothy 3:4. ruling his house well, keeping his children in obedience with all honesty; 1 Timothy 3:5. for whoever does not know how to manage his own house will care about the Church of God? The Church, according to the Apostle, is like a large family, in which the bishop is the father and ruler. It is more difficult to manage in a large family than in a small one, and whoever does not know how to manage his family will be a bad bishop. "In all honesty." The father of the family is required to be honest (σεμνότης), i.e., respect for his dignity. 1 Timothy 3:6. He must not be one of the new converts, lest he become proud and fall into condemnation with the devil. A newly converted Christian, immediately elevated to the rank of bishop, can easily think highly of himself, fall into pride - and at the same time be subjected to punishment from God, which the once proud Satan was subjected to (κρίμα - condemnation, judicial sentence). According to Wohlenberg, she will give birth. case, τ. διαβόλου (in Russian: “with the devil”) must be understood as the genitive of the subject and the whole expression: “and did not fall” must be translated as follows: “and so as not to fall into the judgment of God,” which God commands the devil to carry out over man, which (judgment) is similar to those trials that, for example, God allowed Satan to bring down on Job (Job 1:12, 2:6). And a bishop, a convert and inexperienced, can easily be tempted and even persecuted by the enemy of Christ’s Church - the devil. 1 Timothy 3:7. He must also have a good testimony from outsiders, so as not to fall into reproach and the snare of the devil. Not only Christians should see an impeccable person in their bishop, but also pagans (“outwardly”). Otherwise, the bishop will be criticized by unbelievers, and this will put him in a difficult situation, deprive him of the necessary self-control and again give the opportunity to the devil to catch him in his net, that is, to induce him to some wrong actions, as a result of which his complete fall will occur. 1 Timothy 3:8. Deacons must also be honest, not double-tongued, not addicted to wine, not greedy, After the bishops, the apostle moves on to the deacons (about them, see Acts 6:1 et seq.; Phil 1:1). As persons holding a hierarchical degree, deacons must conduct themselves in a manner worthy of their office. They must beware of the same things that bishops are wary of - the apostle does not consider it necessary to talk about this again - but, in addition to this, they must certainly have special qualities necessary for their ministry. “Honest” - (σεμνούς), that is, they must behave with dignity. “Not bilingual,” that is, they should not speak one way or another about the same matter, to which they could easily be prompted by the need to enter into constant relations with those in need of help from the Church. "Not partial to wine." The deacons had to constantly have in their hands supplies of wine for love suppers. "Unselfish." The deacons had sums of money in their charge. 1 Timothy 3:9. keeping the sacrament of faith in a clear conscience. The conscience of deacons must be clear - this is a conclusion from what is said in verse 8 - so that its state is consistent with true faith, which in essence is a mystery, that is, something miraculous, incomprehensible to a simple mind alien to Christianity. The Apostle wants to say that only a person’s clear conscience and a life consistent with it give outsiders some idea of ​​that great, invaluable treasure - faith, which lurks in the depths of the Christian soul. 1 Timothy 3:10. And such people must first be tested, then, if they are blameless, they must be allowed to serve. Apparently, in apostolic times, the church community and its representatives, the bishops, carried out a thorough study regarding persons intended for diaconal service. 1 Timothy 3:11. Likewise, their wives should be honest, not slanderers, sober, and faithful in everything. “Equally and wives” (adding “them” is superfluous against the text). Here it is most natural to see deaconesses, and not the wives of deacons, because it would be strange if the apostle put forward certain requirements only regarding the wives of deacons and was silent about the requirements that the wives of bishops and presbyters must satisfy. The degree of deaconess is not hierarchical. The deaconess was simply an assistant to the presbyter or bishop, although, however, she received a special solemn dedication to this service. The first mention of a deaconess is found in Rome (Rom. 16:1), 1), but there she is given the name deacon (διάκονον). The term “deaconess” began to be used in later times - approximately around the 4th century. "Not slanderers." Women are predominantly characterized by a passion for gossip and gossip. Deaconesses should refrain from doing this. 1 Timothy 3:12. A deacon must be the husband of one wife, a good steward of his children and his home. See 1 Timothy 3:2 and 1 Timothy 3:4. 1 Timothy 3:13. For those who have served well are preparing for themselves a high degree and great boldness in the faith that is in Christ Jesus. Some understand the position of a person in society by the word “degree” (βαθμόν) and translate: “a deacon, performing his office well, achieves universal respect.” But such an interpretation is too far from the direct meaning of the expression “good degree.” A more natural interpretation of some St. Fathers, who consider the expression “good degree” to be a technical term to designate the degree of episcopacy. And in fact, this expression is reminiscent of the expression of the first verse: “if anyone desires the episcopacy, he desires a good deed.” “And great boldness in faith in Christ Jesus,” that is, they become satisfied internally and feel the special spiritual joy that comes from the consciousness of faithful fulfillment of the ministry entrusted to them by Christ. 1 Timothy 3:14. I am writing this to you, hoping to come to you soon, The thought is interstitial. The Apostle, fearing that Timothy might think that the Apostle is writing to him because he himself no longer hopes to see him in Ephesus, says that he will come to Timothy and maybe even sooner than he expects (τάχιον - inaccurately in Russian: “soon”). 1 Timothy 3:15. so that if I delay, you will know how you should act in the house of God, which is the Church of the living God, the pillar and foundation of the truth. But the apostle may be delayed by his arrival in Ephesus. Therefore, he now wants to give Timothy instructions in writing how to behave in the house of God or in the church. “Which is the Church” - more correctly: a community or society (εκκλησία θ.), belonging to the living God. God is called here "living" in contrast to the dead idols that were revered by Asian communities, and as giving life to His worshipers. Timothy and every other leader of the church should keep this in mind when carrying out their ministry. "The Pillar and Ground of Truth". These words form an appendix to the previous expression and express the same idea, namely that the Church, as a collection of believers, represents a solid foundation for the gospel truth: if the Church falls, the gospel truth will disappear (which, however, according to the word of Christ, Matthew 16:18, will never happen). From here it should be clear to Timothy how he needs to take care of maintaining order in the Church. 1 Timothy 3:16. And unquestioningly - the great mystery of piety: God appeared in the flesh, justified Himself in the Spirit, showed Himself to the Angels, preached to the nations, was accepted by faith in the world, ascended in glory. In order to further inculcate into the soul of his disciple a reverent concern for maintaining the entire church system in order, the apostle reminds Timothy of the most important truth that is preserved in the Church: the incarnation of God and the accomplishment of the salvation of people by the incarnate Son of God. In this truth, says the apostle, undoubtedly lies the great mystery of Christian piety, the mysterious and highest foundation of all pious Christian life (cf. John 3:33, 5:23). “As the strongest evidence of God’s love for man, it arouses in us love for God, and love is the foundation of all piety” (Polyansky p. 414). Further, the apostle depicts all the main events in the historical manifestation of this mystery: “God appeared in the flesh, justified Himself in the Spirit...”. First of all, you need to establish the correct reading of this place. In many ancient manuscripts and in some holy fathers and teachers of the Church, instead of the expression Θεός (God) there is the expression ός which, and in others even ό - neuter gender from the pronoun ός. Therefore, the majority of the newest interpreters are in favor of reading: “who appeared in the flesh” and put this sentence in relation to either the expression “mystery” or the expression “house of God” (the latter is defended by Polyansky). But we adhere to the readings of such respected fathers as Chrysostom, Theodoret, John of Damascus and others, who all read here: “God appeared...”. Moreover, even if we agree with the reading of ancient manuscripts that read: “Who appeared...”, then we must, of necessity, attribute the expression “which” to the implied noun, because all attempts to attribute this pronoun to other previous expressions seem extremely unsuccessful (this must also be said about the extremely unnatural interpretation that Polyansky offers). So, here we are talking about the Incarnation. God appeared in the flesh, that is, he took on human nature. “He justified Himself in the Spirit,” that is, He confirmed that He is the true God, although He took on human nature, through the Holy Spirit, Whom He sent to believers and with whom He Himself performed various miracles during His earthly life (Matthew 12:28). “He showed himself to the angels” - upon his ascension into heaven, when the angels met him and submitted to him (Heb 1:6; 1 Pet 3:22). “Preached to the nations” - of course, after the ascension and descent of the Holy Spirit on the believers. “Accepted by faith into the world” - the apostle prophetically contemplates what will happen in time. "Ascended in Glory." The apostle speaks about the ascension of Christ, this last glorious event from the earthly life of Christ, at the very end of his hymn (the entire verse is, indeed, a Christian hymn to the glory of Christ) because the glorious ascension was clear evidence of the completed redemption of people. It was enough for the witnesses of this event to be reminded of it for a joyful confidence to awaken in their hearts that Christ is truly the Savior of the world and that they can base their whole lives on Him. You might be interested in: