John Bengel Commentary - 1 Timothy 3:15 - 3:15

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John Bengel Commentary - 1 Timothy 3:15 - 3:15


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1Ti 3:15. Ἐὰν δὲ βραδύνω, but if I tarry long) Comp. ch. 1Ti 4:13, at the beginning.-ἵνα, that) The scope of the epistle.-πῶς δεῖ, how it is becoming) comp. ch. 1Ti 4:11.-ἐν οἴκῳ Θωοῦ, in the house of God) God is ὁ δεσπότης, the Master, 2Ti 2:12.-ἥτις, which) It indicates the universal Church, not universally, but so far as a part of it was then at Ephesus, committed to Timothy.-ἐκκλησία Θεοῦ, the Church of God) the community of those who are the Lord’s; 2Ti 2:19.-ζῶντος, of the living) The Church of the living God is opposed to the temple of Diana of the Ephesians. The life of God, the foundation of our hope (‘trust’), ch. 1Ti 4:10, and the fountain of truth, in this passage. The epithet is not added, in the first instance, to the same name (God;-the living God)-it is afterwards added for the sake of Epitasis (see Append.), as in 2Co 6:16.-Στύλος καὶ ἑδραίωμα τῆς ἀληθείας καὶ ὁμολογουμένως μέγα, κ.τ.λ.) Jac. Cappellus, in his Observations on this passage, says, That this was the original reading of this place, was the opinion of the distinguished men, my beloved colleagues, Andrew Melvin, John Cameron, John Fabricius; and not without good reason. Respecting the same reading or the pointing of the words, I have made some slight observations in the Apparatus, p. 709, 710 [Ed. ii. p. 399, sq.], which I would wish to be carefully noticed; but I have reserved further remarks for the Gnomon here. At 1Ti 3:14-15, the apostle evidently concludes the former paragraph, which began at 1Ti 3:1, and was brought down to this point, and he now commences a new paragraph, which is continued in ch. 1Ti 4:1 in so close connection, that the old interpreters, according to R. Stephanus and others, reckoned a seventh chapter of this epistle from 1Ti 3:16, inclusive, to ch. 1Ti 4:7. The almost universal opinion of interpreters in the present day, among Protestants, fixes the commencement of the period at the word στύλος. I have quoted a great number of them in the Apparatus; G. G. Zeltnerus and J. C. Herzogius are added. Certainly this clause, στύλος καὶ ἑδραίωμα τῆς ἀληθείας, is not at all advantageously connected with the preceding words, although Lightfoot says that the great Sanhedrim was everywhere dignified with this title; but this same clause is much more inconveniently separated from what follows. For the particle καὶ, καὶ ὁμολογουμένως, is unsuitable at the beginning of a new paragraph. Suppose ὁμολογουμένως to have been written without καὶ, then indeed one might acknowledge it to be a suitable commencement of the new division; comp. 1Ti 3:1 and ch. 1Ti 4:9, in which passages, for very much the same reason, the sentence is begun thus, πιστὸς ὁ λόγος, without καὶ. Now, when καὶ is in the way (occurs), the words between which it is placed are connected by it; στύλος καὶ ἐδραίωμα τὴς ἀληθείας καὶ ὁμολογουμένως μέγα, κ.τ.λ. The Rabbinical phrases, which are not dissimilar, are usually brought forward, in which the strength and gravity of the subject which comes to be discussed are declared; but the phraseology of the apostle should be considered in the first place. For in this epistle, which is intended to confirm and rouse Timothy, the form of a preface is frequent, by which Paul commends some topic about to be presently discussed by him, as true and good, solid and salutary, and to be laid hold of by all the force of the understanding and the will [the desires]: πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, κ.τ.λ., ch. 1Ti 1:15, 1Ti 4:9; 1Ti 4:6, where πίστεως [1Ti 4:6] agrees with πιστὸς [1Ti 3:9], καλῆς [1Ti 3:6], with ἀποδοχῆς ἄξιος [1Ti 3:9]. He expresses that formula, consisting of two members, in this by far the most magnificent passage, through the medium of loftier words, which are to be met with in the writings of the Hebrews; for example, R. Levi of Barcelona gives this reason, why so many memorial signs of the deliverance of the Israelites from Egyptian bondage are appointed in the fifteen precepts bearing upon the Passover, because that is the great foundation and strong pillar of the law, as well as of the Jewish religion. And Maimonides says, This is the foundation of the foundation, and the pillar of wisdom, that we may know, etc. Therefore Paul says: στύλος καὶ ἑδραίωμα τῆς ἀληθείας, καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον: i.e. This mystery of godliness is the pillar and groundwork of the truth (equivalent to πιστὸν), and is something confessedly great (equivalent to ἀποδεκτὸν). Let us examine the words one by one. These two terms, στύλος καὶ ἑδραίωμα, are equivalent to one word, expressing something very solid, by which is denoted the mystery, exceedingly high (whence στύλος, from στάω) and exceedingly deep (whence ἑδραίωμα, from ἕζω), Iren. I. 3, c. 11. The Gospel is the pillar and ground of the Church. In Hebrew, אמת, truth, and נאמן, πιστὸν, faithful, are conjugates. In like manner, ὁμολογία (whence ὁμολογουμένως) and ἀποδοχὴ, each referring to the heart and the lips, are equivalent; comp. 2Ti 2:19; Heb 3:1; Joh 20:28. Hence also πάσης ἀποδοχῆς ἄξιον and ὁμολογουμένως μέγα are equivalent; μέγα is not an epithet which is to be construed with ἑδραίωμα, or with μυστήριον, but is put absolutely, μέγα, a great thing, as in 1Co 9:11; 2Co 11:15; in the same way as ἀγαπητὸς, our beloved, Phm 1:1, is used absolutely. The mystery is a thing great in itself; a thing to be with the greatest earnestness confessed, and embraced with all the force of confession; is a thing, the magnitude of which, in regard to the great salvation, all the sons of truth experimentally know and confess. Paul did not mention τὸ ἀποδεκτὸν without τὸ πιστὸν in this passage, but he praised both; just as τὸ πιστὸν καὶ τὸ καλὸν are commended together. The mystery of godliness is the subject; the remaining words are the predicate. And godliness is joined with truth, as in Tit 1:1. The Gentiles also had their mysteries, but they were distinguished by ungodliness and error. Departure from the faith, lying, and fables, are opposed to the truth (1Ti 3:16), a thing which is most especially to be noticed, ch. 1Ti 4:1 (the particle δὲ being interposed in 1Ti 3:1): in 1Ti 3:1-2; 1Ti 3:7, the hypocrisy of those who speak lies, and have their consciences seared, is opposed to confession [ὁμολογουμένως, confessedly, 1Ti 3:16], in 1Ti 3:2 : the dotage of old women [1Ti 3:7, γραώδεις μύθους, old wives’ fables] to that which is great [μέγα, 1Ti 3:16], and profanity to godliness [1Ti 3:16], 1Ti 3:7 [ch. 1Ti 6:3]. Finally, there is a remarkable Oxymoron [see Append.]: ὁμολογουμένως and μυστήριον, confession and yet mystery. This doctrine of godliness is celebrated in the whole Church, but in the Church alone. Now, reader, read again the text, if you are at leisure, from 1Ti 3:14 to 1Ti 4:7-8; and consider the subject with an unbiassed and religious judgment.