διαβόλους: slanderers. While men are more prone than women to be δίλογοι, double-tongued, women are more prone than men to be slanderers. See Tit. ii. 3. The term is predicated in 2 Tim. iii. 3, not of men, but as charac- terising the human race, ἄνθρωποι, in the last days.
νηφαλίους : see note on ver. 2.
πιστὰς ἐν πᾶσιν: It may be that, as Ell. suggests, this has a reference to the function of deaconesses as almoners, a possible inference from Constt. Apost. iii. 16. But more probably it is a compre- hensive summary with a general refer- ence, like πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, Tit. ii. το.
Ver. 12. As the episcopi were natur- ally drawn from the ranks of the deacons, the diaconate was a probation time, in the course of which the personal moral qualifications for the ἐπισκοπή might be acquired. See notes on vv. 2 and 4.
Ver, 13. From what has been noted above on St. Paul’s teaching in relation to men’s lawful aspirations, it will appear that it is not necessary to explain away the obvious meaning of this clause in accordance with a false spirituality which affects to depreciate the inducements of earthly rewards. The parable of the talents (Matt. xxv. 21), implies Christ’s approval of reasonable ambition. Nor is this to be answered by a statement that ‘“the recompense of reward” to which we are permitted to look is heavenly and spiritual. For the Christian, there can
12. διάκονοι ἔστωσαν ” μιᾶς ” γυναικὸς
7 ἄνδρες, τέκνων " καλῶς “ προϊστάμενοι καὶ τῶν ἰδίων οἴκων - 13. οἱ γὰρ καλῶς " διακονήσαντες ° βαθμὸν ἑαυτοῖς καλὸν ” περιποιοῦνται
z Luke xvii. 33, Acts xx. 28, 1 Macc. vi. 44, etc.
be no gulf fixed between the earthly and the heavenly; at least in the category of things which are open {ο him, as a Christian, to desire. The drawing of such distinctions is akin to the Manichaean dis- paragement of matter.
The βαθμὸν καλόν which the man may acquire who has served well as a deacon is advancement to the presbyter- ate or episcopate. SoChrys. The R.V., gain to themselves a good standing, does not necessarily imply an advance in rank, but an assured position in the esteem of their fellow-Christians. We know that among the many who possess the same rank, whether in church or state, some from their character and abilities gain a standing that others do not.
Some modern commentators follow Theodoret in giving a purely spiritual force to βαθμόν, 1.ο., ἐν τῷ μέλλοντι βίῳ, ‘‘a good standing place, viz., at the
Great Day”’ (Alf.); ‘‘ the step or degree
which a faithful discharge of the διακονία. would gain in the eyes of God” (ΕΗ.). Alf. lays emphasis on the aor. part. as viewing the διακονία from the stand- point of the Day of Judgment; but it is equally suitable if the standpoint be that of the day on which they receive their advancement. There is more force in his emphasis on the present, περιποιοῦ- vrat, they ave acquiring. This interpre- tation does not seem to be in harmony with the context. The qualifications that are noted in ver. 12 have relation to the effectual administration of the Church on earth. It would be harsh to affirm that one who was a digamist and who could not keep his household in order would suffer for it in the Day of Judgment, however unsuitable he might be for office in the church.
πολλὴν παρρησίαν: a Pauline phrase. See reff. In these passages παρρ. means confidence, without reference to speech.
Although Ell. renders the clause ‘‘oreat boldness in the faith that is in Christ Jesus,’ he explains the boldness as resting on faith in Christ Jesus, and as descriptive of the believer’s attitude in regard to, and at, the Day of Judg- ment. Seer John iv. 17. If we reject his explanation of βαθμόν, it would be natural to interpret παρρ., κ.τ.λ., Οἱ a