The Greeks have a word for it: 37, Bishop, ἐπίσκοπος

Welcome to Piskopianó in Crete … overlooking the coast and once the centre of a bishop (Photograph: Patrick Comerford, 2024)

Patrick Comerford

I was back in the village of Piskopianó, at the foot of the mountains above Hersonissos, the weekend before last, visiting friends I had not seen for a few years, and catching up on my memories of many happy weeks spent in that part of Crete over the years.

From many vantage points there are spectacular views to the mountains above Piskopianó and below across the olive groves to the northern coast of Crete and out to the sea. For many years, I enjoyed waking early in the morning in Mika Villas simply to enjoy the sun rise from this location.

The name of Piskopianó may describe the location of the village, looking out as a balcony over this stretch of the north coast of Crete. The Ancient Greek σκοπέω (skopéō) means to examine, inspect, look to or into, consider, coming from the word σκοπός (skopós), ‘watcher’, and‎ -έω (-éō), a denominative verbal suffix.

But the name may also hint at its earlier, historical, episcopal importance, of Piskopianó. When coastal raids forced the church to abandon Hersonissos, the see of the diocese was transferred to Piskopianó, and remained there until the ninth century, when the diocese was relocated to Pedialos.

The Greek word ἐπίσκοπος (epískopos), from which the English word bishop is derived, simply means ‘overseer’. The word is found in Ancient Greek and in Greek literature, with ἐπίσκοπος (epískopos) coming from from ἐπί (epí, ‘over’) and σκοπός (skopós, ‘watcher’).

In the early Church, the word epískopos was not always clearly distinguished from πρεσβύτερος (presbýteros), literally ‘old man’, ‘elder’, or ‘senior’. It is from presbýteros that we derive the modern English word priest.

Most scholars agree that the earliest organisation of the Church in Jerusalem was similar to that of Jewish synagogues, but it had a council or college of ordained presbyters (πρεσβύτεροι, elders).

In the Acts of the Apostles, a collegiate system of government in Jerusalem is chaired by Saint James who, according to tradition, was the first Bishop of Jerusalem (see Acts 11: 30, 15: 22), and the Apostle Paul ordains presbyters for the new churches (see In Acts 14: 23). The word presbyter was not yet distinguished from overseer, later used exclusively to mean bishop (see Acts 20: 17, Titus 1: 5-7 and I Peter 5: 1).

In the Pauline writings, a more clearly defined episcopate can be seen in I Timothy and the Epistle to Titus. Both letters record how Saint Paul left Saint Timothy in Ephesus and Saint Titus in Crete to oversee the local church. He urges Saint Titus to ordain presbyters and bishops and to exercise general oversight in Crete.

The earliest writings of the Apostolic Fathers, including the Didache and I Clement, show the two words for bishops and presbyters may have been interchangeable, although the word for deacon (διάκονος) is distinctive and used separately.

The word episcopos is used in the sense of the order or office of bishop, distinct from that of presbyter, in the writings of Saint Ignatius of Antioch, who died ca 110. He provides the earliest clear description of a single bishop over all the churches in a city.

Saint Ignatius of Antioch is often attributed with saying: ‘Where the bishop is, there is the Church.’ But what he says is, ‘Where the bishop is, let the people be present, just as where Jesus Christ is, there is the catholic/universal Church’ (Smyrneans 8). As the Very Revd Dr John Behr, Regius Professor of Humanity at the University of Aberdeen, says in a paper for Public Orthodoxy last week (24 April 2024), ‘It is, by any standard, a mistake to omit Jesus Christ and the people from the equation!’

When Saint Ignatius was writing, the bishop was not in the position we think of the episcopate today. He was the bishop/overseer of a particular household community, as the parish priest is today, not the overseer of a diocese. Over time, as the number of particular communities in a geographical region increased, it was necessary to co-ordinate their activity, first in larger cities then in ever greater geographical areas.

One of the leaders of these communities was entrusted with the task, as ‘the first among equals’ – never ‘the first without equals’, as John Behr points out – of calling together the other leaders of the communities to ensure the peaceful and co-ordinated activity of the churches in the area.

Early Christian communities or local churches may have had a bishop surrounded by a group or college acting as leaders. Eventually, the bishop came to rule more clearly, and all local churches would eventually have one bishop in charge, assisted by the presbyters or priests. As the Church grew, bishops no longer directly served individual congregations. Instead, the metropolitan bishop or bishop in a large city appointed priests to minister to each congregation, acting as the bishop’s delegate. Since then, bishops have come to hold a privileged place as the guardians of the truth and in many places are often identified with the Church.

The word epískopos came into Late Latin as episcopus, to Spanish as obispo, Italian as vescovo, French as évêque, easpag, and esgob in Welsh. The Germanic forms include Old Saxon biscop and Old High German biscof. Further afield it became Lithuanian vyskupas, Albanian upeshk and Finnish piispa.

The Latin episcopus transformed into the Old English biscop, the Middle English bishop and lastly bishop.

The Bishop’s throne in Saint Nektarios Church in Rethymnon … every Orthodox church has a bishop’s throne (Photograph: Patrick Comerford, 2024)

The word overseer in English continued to have a secular use. In the world of printing and journalism, church-like terms were used to describe trade and union functions.

In the composing room, the overseer was responsible for a great variety of jobs, and I remember how overseers in The Irish Times, and before that in the Wexford People and Irish Printers, had large, balcony-like desks that allowed them to look across the full process with a very wide and full scope.

Similarly, the Father of the Chapel chaired the local meetings of printers and journalists, and the Clerk of the Chapel was, in effect, the secretary.

After the Reformation, Quakers in particular adapted the term ‘overseer’ to describe people appointed to look after the wellbeing of people in a Quaker meeting, while an elder is a member appointed to look after the spiritual life of the meeting and ensure that ministry or business is conducted in the spirit of Quaker worship.

In the early days of the Society of Friends, Quaker ministers preached, elders cared for Friends’ spiritual condition, and overseers cared for Friends’ physical condition. Those overseers made sure Friends had food, children had schooling, and imprisoned Friends were visited.

But it is worth recalling that the early Quaker use of the word overseer came from the English translation for episkopos in the New Testament. Early Quakers saw themselves as restoring early Christian practice, drawing on Biblical texts such as: Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son (Acts 20:28).

The term overseer was used since 1753 – a time when Quakers could be disowned by their meetings for 'immoral' conduct – to describe Quakers who provide pastoral oversight, support and care. Even then, the word overseer was a literal translation of the Biblical Greek word episkopos, usually translated as ‘ bishop’.

However, in recent years Quakers have reflected on the use of the word ‘overseer’ in other contexts and its associations with slavery and oppression. Quakers in Central Yorkshire raised a concern in 2019 that the term was outdated.

After a consultation with Quaker meetings across Britain Yearly Meeting (BYM) in 2020 showed there was general support for changing the term ‘overseer’, meetings were encouraged to adapt different terms, such as ‘Pastoral Care Friend’ or ‘Pastoral Friend.’ The group revising the Quaker book of discipline, Quaker Faith and Practice', is considering how to incorporate this change.

Metropolitan Prodromos of Rethymnon officiating at the Divine Liturgy in Rethymnon Cathedral recently

Back in Rethymnon, the Church of the Four Martyrs was packed on Sunday last week for the Eucharist, with Bishop of Rethymnon, Metropolitan Prodromos, presiding at a special service to commemorate the Four Martyrs.

Bishops remain spiritual overseers in Greek Orthodox dioceses, without any ambiguity about their role and title. Indeed, every Greek church has a a bishop’s throne, a reminder that the bishop, technically, is still the focus of unity and the centre of all ministry of word and sacrament through a diocese in the Orthodox church.

The role of bishops in western churches, including the Anglican and Roman Catholic churches, seems diluted compared to the way bishops oversee their dioceses in Greece.

Previous word: 36, Exodus, ἔξοδος

Next word: 38, Socratic, Σωκρατικὸς

Saying farewell to Piskopianó last weekend (Photograph: Patrick Comerford, 2024)

Daily prayers during Christmas and Epiphany: 21, 14 January 2024

An icon of Saint Timothy … Saint Paul addresses two letters to Saint Timothy in Ephesus

Patrick Comerford

The celebrations of Epiphany-tide continue today (14 January 2023), and this is the Second Sunday of Epiphany (14 January 2024). Christmas is a season that lasts for 40 days that continues from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).

Covid and its aftermath prevented me from going to church for two successive Sundays. Now, hopefully, I plan to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, later this morning. Before this days begins, however, I am taking some time this morning for prayer, reading and reflection.

My reflections each morning during the seven days of this week include:

1, A reflection on one of the seven people who give their names to epistles in the New Testament;

2, the Gospel reading of the day;

3, a prayer from the USPG prayer diary.

Archaeological remains in the Basilica in Ephesus … two Pauline letters are addressed to Timothy in Ephesus (Photograph: Patrick Comerford)

1, Saint Timothy of Ephesus:

Although Saint Paul does not give his own name to any of his letters, seven people give their names to a total of eleven of the letters or epistles in the New Testament: Timothy (I and II Timohty), Titus, Philemon, James, Peter (I and II Peter), John (I, II and III John), and Jude.

Three of the Pauline letters are known as the Pastoral Letters: I Timothy, II Timothy and Titus. They are generally discussed as a group – sometimes along with the Letter to Philemon – and have been known as the pastoral letters since the 18th or 19th century because they address two individuals, Timothy and Titus, who have pastoral oversight of local churches and discuss in pastoral ways issues of Christian living, doctrine and leadership.

These letters are arranged in the New Testament in order of size, although this does not represent their chronological order.

Paul addressed his letters to Timothy and Titus who were left behind by Paul to preside in their respective churches during the author’s absence – Timothy in Ephesus (I Timothy 1: 3) and Titus in Crete (Titus 1: 5).

They use similar terms to describe the desirable qualifications of hose they appoint to offices in the Church. Timothy and Titus are warned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies.

These three letters share similar phrases and expressions and similar greetings to the two recipients.

Saint Timothy (Τιμόθεος, Timótheos, ‘honouring God’ or ‘honoured by God’) probably died ca 97 CE. The New Testament tells us he travelled with Saint Paul, who was also his mentor.

He is mentioned at the time of Saint Paul’s second visit to Lystra in Anatolia (Acts 16: 1-2), where Timothy is said to be a ‘disciple.’ Paul, impressed by his ‘own son in the faith,’ arranged that he should become his companion. Little is known about his father, apart from the fact that he was Greek, while his mother was a Jewish woman who became a Christian (Acts 16: 1). His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith (II Timothy 1: 5), which may mean they were Christians too. Timothy had not been circumcised, so Paul ensures this is done so that Timothy is acceptable among the Jews.

Timothy is praised by Paul for his knowledge of the Scriptures, and is said to have been acquainted with the Scriptures since childhood (II Timothy 1: 5; 3: 15).

He was ordained by Saint Paul (I Timothy 4: 14) and accompanied Saint Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. He is mentioned on several occasions by Paul as his trusted companion and fellow worker (for examples, see Romans 16: 21, I Corinthians 4: 17).

The writer of the Letter to the Hebrews implies that Timothy was jailed at least once, mentioning Timothy’s release at the end of the epistle (Hebrews 13: 23).

Timothy may have had some stomach malady, for Saint Paul advises him to ‘No longer drink only water, but take a little wine for the sake of your stomach and your frequent ailments’ (I Timothy 5: 23).

According to later traditions, Saint Paul consecrated Timothy as Bishop of Ephesus in the year 65, and he served there for 15 years. Those traditions say that in the year 97, when Timothy was dying, the 80-year-old Timothy tried to halt a pagan procession of idols, ceremonies and songs in Ephesus. In response, the angry mob beat him, dragged him through the streets, and stoned him to death.

I Timothy may have been written around 66 or 67 CE and II Timothy a year or so later from Rome, where Paul was a prisoner.

I Timothy primarily provides guidance for the worship and organisation of the Church. It deals with the issue of women in relationship to authority (I Timothy 2: 9-15) and dignity (I Timothy 3: 11), speaks of bishops (overseers, I Timothy 3: 1-7), deacons (I Timothy 3: 8-10, 12), and elders (I Timothy 5: 17-18).

The letter also opposes false teaching of a speculative and moralistic type.

This epistle or letter consists mainly of counsels to Timothy regarding the forms of worship of the Church (I Timothy 2: 1-15), and the responsibilities resting on its members, including ἐπίσκοποι (epískopoi, bishops or overseers, I Timothy 3: 1-7), πρεσβύτεροι (presbyteroi, presbyters, priest or elders, I Timothy 5: 17-20), and διάκονοι (diákonoi, deacons, I Timothy 3: 8-13).

In I Timothy, the task of preserving the tradition is entrusted to ordained πρεσβύτεροι. Deacons are not mentioned in Titus, but the office of πρεσβύτερος is also mentioned in James 5, and this word, sometimes translated as elder, is also the Greek root for the English word priest.

There are exhortations to faithfulness in maintaining the truth amid surrounding errors (4: 1 ff), presented as a prophecy of erring teachers to come. The letter warns strongly against teachers who lack understanding, wander into vain discussions, and end by making a shipwreck of their faith (I Timothy 1: 3-7, 19-20; 6: 3-10). It also attacks an asceticism that was related to Gnosticism (see I Timothy 4: 3, 7; 6: 20).

The epistle’s ‘irregular character, abrupt connections and loose transitions’ have led critics to discern later interpolations, such as the epistle’s conclusion (I Timothy 6: 20-21), read by some as a reference to Marcion of Sinope, and lines that appear to be marginal glosses that have been copied into the body of the text.

This epistle also includes the well-known but oft-misquoted passages: ‘For we brought nothing into the world, so that we can take nothing out of it’ (I Timothy 6: 7), and: ‘For the love of money is a root of all kinds of evil’ (I Timothy 6: 10).

II Timothy is the most personal of the pastoral letters, and most of it is addressed directly to Timothy. It is an earnest pastoral letter from a veteran missionary to a younger colleague.

In II Timothy, Paul asks Timothy to come to him and bring Mark. He warns Timothy about the false teachers and urges him to be faithful in carrying out the office to which he has been called. It is a prophecy about difficult times that will come.

In this epistle the author, who identifies himself as the Apostle Paul, entreats Timothy to come to him before winter, and to bring Mark with him (cf Philemon 2: 22).

He realises ‘the time of my departure has come’ (II Timothy 4: 6), and he exhorts Timothy, his ‘beloved child’ (II Timothy 1: 2) to all diligence and steadfastness in the face of false teachings, giving him advice about combating them with reference to the teachings of the past. He urges him to be patient under persecution (1: 6-15), and to faithfully discharge of all the duties of his office (4: 1-5), with all the solemnity of one who is about to appear before Christ Jesus, the judge of the living and the dead.

The cross-shaped baptismal pool in the Basilica in Ephesus … according to later traditions, Saint Paul consecrated Timothy as Bishop of Ephesus in the year 65 (Photograph: Patrick Comerford)

John 1: 43-51 (NRSVA):

43 The next day Jesus decided to go to Galilee. He found Philip and said to him, ‘Follow me.’ 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, ‘We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.’ 46 Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ 47 When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ 48 Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ 49 Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ 50 Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ 51 And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’

‘We have found him’ (John 1: 45) … the calling of Philip and Nathanael depicted in a window in Saint Bartholomew’s Church, Dromcollogher, Co Limerick (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 14 January 2024, Epiphany II):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Climate Justice from Bangladesh perspective’. This theme is introduced today by the Right Revd Shourabh Pholia, Bishop of Barishal Diocese, Church of Bangladesh:

Climate justice is an issue that holds immense significance for Bangladesh, particularly as it is a low-lying coastal area vulnerable to the impacts of climate change. The impacts include rise in sea levels, cyclones and severe flooding. The people of Bangladesh, who bear little responsibility for global greenhouse gas emissions, suffer the most from these consequences. This stark injustice reflects the teachings of the Bible, which emphasise empathy and justice for the vulnerable.

The Bible encourages us to be good caretakers or stewards by cultivating and caring for the earth (Genesis 2: 15). The mandate extends to addressing climate change, which disproportionately affects impoverished communities in Bangladesh. Climate justice, from a Biblical perspective, calls for taking responsibility for our environmental actions and rectifying the harm inflicted on the most vulnerable.

The Bible emphasises principles of love, compassion, care and justice. God calls us to respond to those who are oppressed. The entire Creation is now neglected, exploited and at risk. Climate justice, from a Biblical perspective, calls for doing justice with love towards our neglected planet’s health and its impact on impoverished communities worldwide.

In recent years, Bangladesh has been at the forefront of advocating for climate justice on the global stage, demanding equity in climate adaptation and mitigation efforts. They call for accountability from the nations with historically high emissions, echoing the biblical call for justice.

Climate justice from the perspective of Bangladesh underscores the moral imperative to address climate change and its disproportionate impacts on vulnerable communities, echoing the call for justice and care for ‘the least of these’ as seen in the scriptures (Matthew 25:40). It serves as a reminder that climate action is not just an environmental issue but a deeply moral one, demanding global cooperation and accountability.

The USPG Prayer Diary today (14 January 2024) invites us to pray in these words:

Heavenly Father, help us work together on behalf of all Creation as part of that mighty river of peace and justice to speak out with and for communities most impacted by climate injustice and the loss of biodiversity.

The Collect:

Almighty God,
in Christ you make all things new:
transform the poverty of our nature by the riches of your grace,
and in the renewal of our lives
make known your heavenly glory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

God of glory,
you nourish us with your Word
who is the bread of life:
fill us with your Holy Spirit
that through us the light of your glory
may shine in all the world.
We ask this in the name of Jesus Christ our Lord.

Additional Collect:

Eternal Lord,
our beginning and our end:
bring us with the whole creation
to your glory, hidden through past ages
and made known
in Jesus Christ our Lord.

Yesterday’s reflection (Laodicea)

Continued tomorrow (Saint Titus of Crete)

Remains of the basilica in Ephesus (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

The Pastoral Letters (7): I Timothy 6

Christ the King of Kings and Great High priest (see I Timothy 6: 16) ... an icon from Mount Athos (Photograph: Patrick Comerford)

Patrick Comerford

I Timothy 6:

1 Οσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν: ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.

Ταῦτα δίδασκε καὶ παρακάλει.

3 εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ, 4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας: 7 οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα: 8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 9 οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν: 10 ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.

11 Σὺ δέ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε: δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 13 παραγγέλλω [σοι] ἐνώπιον τοῦ θεοῦ τοῦ ζῳογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, 14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 15 ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 16 ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται: ᾧ τιμὴ καὶ κράτος αἰώνιον: ἀμήν.

17 Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ' ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, 19 ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.

20 Ω Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, 21 ἥν τινεςἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθ' ὑμῶν.

1 Let all who are under the yoke of slavery regard their masters as worthy of all honour, so that the name of God and the teaching may not be blasphemed. 2 Those who have believing masters must not be disrespectful to them on the ground that they are members of the church; rather they must serve them all the more, since those who benefit by their service are believers and beloved.

Teach and urge these duties. 3 Whoever teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness, 4 is conceited, understanding nothing, and has a morbid craving for controversy and for disputes about words. From these come envy, dissension, slander, base suspicions, 5 and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. 6 Of course, there is great gain in godliness combined with contentment; 7 for we brought nothing into the world, so that we can take nothing out of it; 8 but if we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13 In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you 14 to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15 which he will bring about at the right time – he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16 It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honour and eternal dominion. Amen.

17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18 They are to do good, to be rich in good works, generous, and ready to share, 19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

20 Timothy, guard what has been entrusted to you. Avoid the profane chatter and contradictions of what is falsely called knowledge; 21 by professing it some have missed the mark as regards the faith.

Grace be with you.

Introduction:

At the beginning of this academic year, this tutorial group set out to look at the Pastoral Epistles (I Timothy, II Timothy and Titus). Now that we have come near the end of the year, we have only come to the end of the first of those Pastoral Epistles, I Timothy. But it has been a useful introduction to New Testament books that are particularly relevant to the practice and spirituality or ordained ministry.

This morning’s passage (I Timothy 6) contains some well-known and oft-quoted – even misquoted – Biblical sayings, including:

● “godliness is a means of gain” (verse 5);
● “for we brought nothing into the world, so that we can take nothing out of it (verse 7);
● “For the love of money is a root of all kinds of evil” (verse 10);
● “Fight the good fight …” (verse 12).

But the chapter also contains one of those difficult passages in New Testament about slavery (see verses 1-2; cf Philemon).

Reading I Timothy 6:

The first section of this chapter brings to a conclusion (verses 1-10) the positive instructions that began at Chapter 2. Since the beginning of Chapter 5, the author has been dealing with different groups in the Church, including men and women, widows and elders.

Now he deals with the treatment of slaves (6: 1-2) and with false teachers (6: 3-10). In its final directions, the letter warns against false teaching, against false ascetism and against seeking to make a profit of religion. Do you find this a warning against clerical careerism?

Verses 1-2:

Verse 1: “The yoke of slavery.” See Titus 2: 9f; Colossians 3: 22ff; Ephesians 6: 5ff; I Peter 2: 18ff; Philemon 16.

The RSV and NRSV say: “Let all who …” But this opening line could also be translated as: “Let as many as …” As this is continuing on from Chapter 5, this may indeed be advice to priests or elders in the church in Ephesus who are slaves, whereas the masters referred to are not Christians, in contrast with the “believing masters” or Christian masters in verse 2.

The social order is not being challenged or disturbed here. But it silence is not a justification for slavery, and what is lacking here is supplemented or complemented by other Pauline sayings on slavery, injustice and equality (see, for example, Galatian 3: 28).

But the real emphasis here is on the inseparable connection between faith and love, which we shall see again in 11.

Verses 3-10:

Having dealt with order in the church, the letter now returns to dealing with teaching in the church, and false doctrine, especially in relation to its impact on conduct.

Verse 3: “sound words” or teachings – this is a phrase that is used by the writer six times (e.g., see I Timothy 1: 10 and II Timothy 1: 13).

Verse 6: See II Corinthians 9: 8.

Verse 7: see Job 1: 21; Wisdom of Solomon 7: 6; see also verse 10.

Verse 10: This verse is popular and frequently misquoted It is not money but the love of money that we are warned against. There are similar saying in Patristic writers (e.g., Polycarp) and in Greek literature of the time.

Verses 11-16:

The writer then goes on to offer personal instructions on pursuing godliness (6: 11-21), discussing how Timothy should “fight the good fight (6: 11-16) and offering a final word of warning to the wealthy (6: 17-19).

Verse 11: We have here an impressive list of virtues that are in opposition to the love of money. I particularly appreciate the combination of faith (πίστις, pístis) and love (ἀγάπη, agape), which I referred to in verse 2.

Verse 12: “the good fight” – this image is from the classical games rather than warfare (see also I Timothy 4: 8; II Timothy 4: 7; I Corinthians 9: 24 ff).

“eternal life” – here we have an idea that finds its strongest expression in Johannine texts (see, for example, John 3: 36).

Verse 13: What testimony does Christ give, what confession does he make, before Pontius Pilate? Saint Mark depicts Christ as virtually silent, (see Mark 15: 1-4), as do Saint Matthew and Saint Luke, apart from the brief statements such as “You have said so” (see Mark 15: 2). Only in Saint John’s Gospel does Christ make his case at length to Pilate.

Although we often associate the word confession with penitence, the word used here (ὁμολογία, homología) comes from baptismal language, and carries with it a meaning that includes adoration, belief and praise.

Verse 14: “the commandment” – is this a reference to the “new commandment … that you love one another” (John 13: 34; see John 15: 12)?

Verse 15: note the Christological titles: blessed, only Sovereign, King of kings and Lord of lords (see Daniel 2: 37; Ezekiel 26: 7; II Maccabees 13: 4; Revelation 17: 14, 19: 16).

Verse 16: The attributes of God continue to be enumerated.

“immortality,” see I Timothy 1: 17; John 5: 26.

“unapproachable light” – see Psalm 104: 2.

Note the use of the word “Amen” here, although the Epistle has not come to a conclusion, yet it is not used at the end of the letter in most versions.

Verses 17-19:

Once again we have warnings to the wealthy – rather than warnings against the wealthy.

Verse 20-21:

The epistle then ends with a closing or final blessing (6: 20-21), including a warning against gnostic pretensions or “what is falsely called knowledge” (verse 20).

Verse 21: “Grace be with you.” This letter ends with a typical Pauline greeting (see Colossians 4: 18; Galatians 6: 18; Philippians 4: 23; I Thessalonians 5: 28).

The “you” here is plural, although the address is singular (see I Timothy 1: 2), and this is so with the conclusions to the two other Pastoral Epistles.

Some versions add the final word “Amen,” which already appears in verse 16.

Collect of the Day (Wednesday in Holy Week):

Lord God,
whose blessed Son our Saviour
gave his back to the smiters,
and did not hide his face from shame:
Give us grace to endure the sufferings
of this present time,
with sure confidence in the glory that shall be revealed;
through Jesus Christ your Son our Lord.


Readings:

Isaiah 50: 4-9a; Psalm 70; Hebrews 12: 1-3; John 13: 21-32.

Post Communion Prayer:

Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.

Canon Patrick Comerford is Lecturer in Anglicanism and Liturgy, the Church of Ireland Theological Institute, and an Adjunct Assistant Professor, Trinity College Dublin. These notes were prepared For a Bible study with MTh students in a tutorial group on 27 March 2013.

The Pastoral Letters (6): I Timothy 5

‘Do not ordain anyone hastily’ … recent ordinations of priests in Christ Church Cathedral, Dublin, with priests joining the archbishop in laying on hands

Patrick Comerford

We continue our study of the Pastoral Epistles this morning, moving on to the next chapter in I Timothy.

I Timothy 5:

1 Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς,2 πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ.

3 Χήρας τίμα τὰςὄντως χήρας. 4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιονοἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτονἐνώπιον τοῦ θεοῦ. 5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ θεὸν καὶπροσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας: 6 ἡ δὲ σπαταλῶσαζῶσα τέθνηκεν. 7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν. 8 εἰ δέ τις τῶνἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστουχείρων.

9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸςγυνή, 10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷἐπηκολούθησεν. 11 νεωτέρας δὲ χήρας παραιτοῦ: ὅταν γὰρ καταστρηνιάσωσιν τοῦΧριστοῦ, γαμεῖν θέλουσιν, 12 ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν:13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. 14 βούλομαι οὖννεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷἀντικειμένῳ λοιδορίας χάριν: 15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖςὄντως χήραις ἐπαρκέσῃ.

17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆςἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ: 18 λέγει γὰρ ἡγραφή, Βοῦν ἀλοῶντα οὐ φιμώσεις: καί, Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 19 κατὰπρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων. 20 τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων,ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 22 Χεῖραςταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις: σεαυτὸν ἁγνὸν τήρει.

23 Μηκέτι ὑδροπότει,ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.

24 Τινῶν ἀνθρώπων αἱ ἁμαρτίαιπρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν, τισὶν δὲ καὶ ἐπακολουθοῦσιν: 25 ὡσαύτως καὶ τὰ ἔργα τὰ καλὰπρόδηλα, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται.

I Timothy 5:

1 Do not speak harshly to an older man, but speak to him as to a father, to younger men as brothers, 2 to older women as mothers, to younger women as sisters – with absolute purity.

3 Honour widows who are really widows. 4 If a widow has children or grandchildren, they should first learn their religious duty to their own family and make some repayment to their parents; for this is pleasing in God’s sight. 5 The real widow, left alone, has set her hope on God and continues in supplications and prayers night and day; 6 but the widow who lives for pleasure is dead even while she lives. 7 Give these commands as well, so that they may be above reproach. 8 And whoever does not provide for relatives, and especially for family members, has denied the faith and is worse than an unbeliever.

9 Let a widow be put on the list if she is not less than sixty years old and has been married only once; 10 she must be well attested for her good works, as one who has brought up children, shown hospitality, washed the saints’ feet, helped the afflicted, and devoted herself to doing good in every way. 11 But refuse to put younger widows on the list; for when their sensual desires alienate them from Christ, they want to marry, 12 and so they incur condemnation for having violated their first pledge. 13 Besides that, they learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say. 14 So I would have younger widows marry, bear children, and manage their households, so as to give the adversary no occasion to revile us. 15 For some have already turned away to follow Satan. 16 If any believing woman has relatives who are really widows, let her assist them; let the church not be burdened, so that it can assist those who are real widows.

17 Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching; 18 for the scripture says, ‘You shall not muzzle an ox while it is treading out the grain’, and, ‘The labourer deserves to be paid.’ 19 Never accept any accusation against an elder except on the evidence of two or three witnesses. 20 As for those who persist in sin, rebuke them in the presence of all, so that the rest also may stand in fear. 21 In the presence of God and of Christ Jesus and of the elect angels, I warn you to keep these instructions without prejudice, doing nothing on the basis of partiality. 22 Do not ordain anyone hastily, and do not participate in the sins of others; keep yourself pure.

23 No longer drink only water, but take a little wine for the sake of your stomach and your frequent ailments.

24 The sins of some people are conspicuous and precede them to judgement, while the sins of others follow them there. 25 So also good works are conspicuous; and even when they are not, they cannot remain hidden.

Reading the text:


‘No longer drink only water’ …An elaborate marble fountain supplied fresh waters from channels to the pool in the Baptistery in Ephesus (Photograph: Patrick Comerford)

In this chapter, Saint Paul begins to give advice on how to deal with a variety of groups in the Church, advice that continues through to the next chapter, up to I Timothy 6: 10.

In this chapter, we have Saint Paul’s advice on how to deal with a variety of people in the Church, including men and women, young and old (5: 1-2), widows (verses 3-16), both older widows (verses 3-10) and younger widows (verses 11-16); and elders (verses 17-25), including their reward (verses 17-18), and their reputation (verses 19-25), which includes advice on protecting their reputation (verse 20), the public rebuke of their sins (verse 20), and the recognition of prospective elders (verses 21-25).

In recent ecumenical dialogue, significant parts of this letter have played important roles to discussing the structures of churches in dialogue, particularly when it comes to the role of bishops and elders. Yet in this chapter we find the “widows” are an equally significant group and a prominent group within the Church. Indeed, there is no parallel contemporary writing giving the same significance to the role and responsibilities of women in religious society, Jewish or Christian.

But the translations we use already prejudice the way we come to read, interpret and apply passages of Scripture, and this chapter if a particularly good example of this from the very beginning.

In verse 1, is the Apostle Paul advising Timothy not to rebuke an older man, but to exhort him as a father? Or is he referring to a priest? What does your translation say?

The word used here is πρεσβύτερος (presbyteros), which gives us the English priest or presbyter. Yes, it was used in Greek at the time to refer to someone who is an elder of person, not necessarily advanced in life, but having seniority by age. It came to be applied among Greek-speaking Jews to members of the Sanhedrin, because in early times the rulers of the people, were selected from among the elderly men. But among New Testament Christians, it refers to those who presided over the assemblies or churches. The New Testament at times appears to use the terms bishop, elders, and presbyters inter-changeably. But why would we think that here, in a passage on discipline in the Church and on pastoral responsibilities, Paul is using this term in a secular rather that priestly way?

We could read this sentence as Paul directing Timothy not to rebuke priests in the Church in Ephesus and, as a new arrival in Ephesus, to treat the other, younger men and older women priests in the Church there as his brothers and sisters in Christ.

We may have here a clear reference to older women who are priests in the Church in Ephesus, but our translations of the original Greek have helped to ensure that this has not become an interpretation that is part of the tradition of the Church. If we were to read it this way, it would change our interpretation of all the verses that follow. Yet this is an obvious reading in the original Greek.

This conflict has not been appreciated by the translators of the RSV and NRSV, who use the translation “the elders” when we come to it later in verse 17.

The ancient Greek verb for rebuke is not the normal word for “rebuke” in the New Testament. This is the only place the word ἐπιπλήξῃς (epiplexis) is used by Saint Paul. Its contemporary use was for an elegant type of upbraiding that is not seeking an answer or a rhetorical device in which the speaker reproaches the audience in order to shame, incite or convince them of a particular point of view. Timothy is told not to enter into silly or demeaning arguments with elders or priests, but to treat them with respect – just as he must treat the younger men in ministry and the older widows with respect and as brothers and sisters.

Later in this chapter (I Timothy 5: 20), Timothy is told there are times are when not only an elder should be rebuked, but times when he should be rebuked publicly. So, in this verse, he is not being told he must never rebuke, but he must never rebuke harshly.

When he is told to exhort the senior priest or bishop as a father, I wonder what do you think about the use of the title “father” among some parts of the church, including the Eastern Orthodox, Roman Catholics and many Anglicans?

Verses 3-8:

The older widows are already a clear and distinct group in the Church. They are a distinguishable group in Acts 6: 1, and we come across similar groupings in other churches in Asia Minor, for example in Smyrna, in the writings of Ignatius and Polycarp.

Older women are to be treated as mothers, with the respect and honour due to their age. The men among you, as curates, are going to find themselves accepting some amount of “mothering” from some of the older women in your church, and it is proper that you should honour them properly.

The younger women are to be treated as sisters, and the way they are treated is to be pure always and above reproach. How many of our “godly men” are inappropriate, flirtatious and even provocative in our behaviour?

When Saint Paul talks about widows who are really widows, we must remember that at this time there was no social welfare system and widows, who were without support from husbands or grown children, were particularly vulnerable. Honour in this context includes financial support, given in a dignified and honourable way.

But if any widow has children or grandchildren, she has a grown family who can assist her, and who have the first responsibility to so. A “real” widow is one who is on her own and who has no one else to support her.

Those who should be helped by the church must live godly lives. The life lived for mere pleasure and ease is no life at all. It is a living death, whether lived by a young
widow or anyone else.

In the strongest terms, Paul emphasises the responsibility of a man to provide for his family and to do all he could to support them.

Verses 9-10:

Why would Saint Paul suggest that a widow under the age of 60 should not be “put on the list”? He also insists that the widow “on the list” should have been the wife of one man. But he goes on to list her appropriate ministry: good works, bringing up children, showing hospitality, washing the saints’ feet, helping the afflicted, and devoting herself to every good work. These are the tasks of all in ministry as we were reminded in our Gospel reading at the Teaching Eucharist on Monday morning (Matthew 25: 31-46). These are foundational for all ministry, a good test for all ordinands, and for all of us in ministry, a good test for whether I should be “on the list.”

Verses 11-16:

What about the younger widows?

You can imagine my distress when I heard this passage being read as the Lectionary reading in chapel one day, and realising that among the ordinand-students in chapel was a woman who had been widowed not just once but, tragically, twice.

She responded with perfect grace and good deal of aplomb.

Are the desires of young widowed men similar?

How many of us have sorted out our lives properly before offering ourselves for ordination, and properly attended to our closest relationships, whether we are widowed, married divorced or single?

What distracts you from your future ministry?

If there is a germ of truth in what Saint Paul is saying here, then it applies to each and every one of, and I can imagine a good-humoured Paul laughing when he heard some thinking this warning only applied to a small group of people, and developing a set of narrow prejudices around what he says, and claiming they have Biblical justification for their own sour tastes for certain passages of Scripture.

Men too can be idle gossips and busy-bodies, saying things we ought not to say, hungering for companionships and relationships that are neither wholesome not holy, or acting not out of love but in reaction to bad romances or spoiled friendships.

Saint Paul concludes with a principle he alludes to three times in this section (I Timothy 5: 4, 5 and 8): the first responsibility for support is at the home; the Church is to support the truly destitute who are godly.

A missing woman

Verse 16 provides an example of how gender-specific interpretations have crept into the traditions of translating Saint Paul’s epistles, and then have forced the agenda on subsequent debates.

The NRSV has: “If any believing woman has relatives who are really widows …” The NIV supplies: “if any woman who is a believer has widows in her family …” The ESV gives us: “If any believing woman has relatives who are widows …”

However, the word “woman” is not in the original Greek text, which simply has the Greek adjective πιστὴ (piste), from πιστός (pistós), faithful.

Verses 17-18:

Elders – and here, once again, Saint Paul uses the word for presbyters or priests – are worthy of double honour, especially those who labour in preaching and teaching. The regulations here are not the same as those earlier for bishops and deacons, for they deal not with qualification for office but with payment and discipline.

They are not to be muzzled while they work for the Lord’s harvest, and they are not to be exploited financially.

Two of the worst ways of mistreating those who labour in the ministry are to silence them – and there are many ways of doing this – and to see that they are not provided adequately, which then distracts them from their calling.

When Saint Paul says earlier that certain widows are worthy of honour (I Timothy 5: 1), is he speaking of financial support? Or is he drawing a parallel between the honour and ministry of the priests in the Church and the honour due to widows? They receive the same honour. Does this imply they are equal, that they share the same ministry, as men and women?

The principle that those who serve God’s people should be paid is supported in Scripture: see Deuteronomy 25: 4, and Luke 10: 7.

Verses 19-20:

Do not receive an accusation against a priest or elder, someone in ministry in the Church, without supporting evidence from two or three witnesses. Here Saint Paul strikes a balance between believing and acting on every bit of gossip about a leader in the church, and ignoring serious sin in a leader’s life. Either extreme is wrong. Is this the problem in part of the Church today?

John Calvin once wrote: “It is indeed a trick of Satan to estrange men from their ministers so as gradually to bring their teaching into contempt. In this way not only is wrong done to innocent people whose reputation is undeservedly injured, but the authority of God’s holy teaching is diminished.”

Yet many churches have great troubles because sin in the leadership is not dealt with forthrightly.

Verse 21:

“In the presence of God and of Christ Jesus and of the elect angels, I warn you to keep these instructions without prejudice, doing nothing on the basis of partiality.”

Saint Paul’s strong words here reflect how seriously he regards the responsibilities of those in ministerial leadership in the Church. We serve the eternal God and must please him first in everything we do.

“Keep these instructions without prejudice, doing nothing on the basis of partiality.” In the New Testament, the emphasis is on partiality is usually in terms of social class (James 2: 1-9), but prejudice and partiality based on gender and ethnicity are also condemned (Galatians 3: 26-29).

Verse 22:

“Do not ordain anyone hastily, and do not participate in the sins of others; keep yourself pure.”

Perhaps following the Foundation Course over one or two years, and three years of a full-time MTh course may leave you feeling exhausted, and wondering how anyone might have been ordained hastily. But it does happen. Here Saint Paul warns Timothy against rushing someone into ordained ministry.

Yet, we have all been impatient as students, anxious to live out our calling, to get on with our ministry, looking forward not to our ordination, but to what follows. Wait patiently. Do not rush. Enjoy the time of preparation. Be assured that we are not just teaching you, but praying for you. And do not rush the day ordination itself, either. Wait patiently as the Church prays for the outpouring of the Spirit. And, as that prayer is answered, wait patiently for the Spirit, and do not rush on the events that follow either in the cathedral or in your new parish.

Saint Paul’s advice to Timothy here also calls us to pay attention to our own lives, to avoid clerical scandals.

Verse 23:


The late Donald Soper preaching at Speakers’ Corner in Hyde Park

Saint Paul also offers medical advice to Timothy: “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.”

The late Lord Soper (1903-1998) was a much-loved Methodist preacher, pacifist, socialist and campaigner. He was a regular preacher at Speakers’ Corner, and often preached on temperance.

He once told me how one afternoon as he was preaching a temperance sermon in Hyde Park, a heckler interrupted: “But Saint Paul says ‘take a little wine for the sake of your stomach’.”

Yes, he replied, I take a little wine and rub it on my stomach every night. And it’s amazing how many stomach ulcers I’ve avoided by just rubbing it in. I never waste it on any other part of my body.

Perhaps the important word that is often missed in Saint Paul’s advice here is the word “little.”

In the classical world, water was often impure and Timothy may have had problems with the impure water, and also abstaining from alcohol to set a good example. But wine was safer to drink than water, and Saint. So Paul recognises that it is not wise to sacrifice health for the sake of abstinence.


‘Use a little wine for your stomach’s sake’ … a glass of wine, a glass of water and a cup of Greek coffee in the Pythagóreio Taverna on the harbour-front in Pythagóreio on the south coast of Sámos (Photograph: Patrick Comerford)

Verses 24-25:

In the last two verses in this chapter, Saint Paul faces the difficulty in balancing someone’s faults and failures and someone’s gifts and potential, even when they are not apparent.

In the case of some people, their faults are clearly evident, but the faults of others only become evident later. Similarly, the good works of some are clearly evident, but even when they are not, they cannot remain hidden for too long.

We all have areas of our lives that God alone is dealing with. Perhaps some people are regarded as holy just because they are good at hiding their faults. Sometimes what we see on the outside is not really an accurate portrait, and we have to wait for God’s discernment.

Canon Patrick Comerford is Lecturer in Anglicanism and Liturgy, the Church of Ireland Theological Institute, and an Adjunct Assistant Professor, the University of Dublin (TCD). These notes were prepared for a Bible study with MTh students in a tutorial group on 20 February 2013.

The Pastoral Letters (5): I Timothy 4

For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving (I Timothy 4: 4) … early summer blossoms on the ground outside Lichfield (Photograph: Patrick Comerford, 2012)

Patrick Comerford

I Timothy 4:

1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων, 2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.

6 Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος Χριστοῦ Ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ἧ παρηκολούθηκας: 7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν: 8 ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 9 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος: 10 εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν.

11 Παράγγελλε ταῦτα καὶ δίδασκε. 12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ. 13 ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. 14 μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. 15 ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν. 16 ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ: ἐπίμενε αὐτοῖς: τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου.

1 Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2 through the hypocrisy of liars whose consciences are seared with a hot iron. 3 They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; 5 for it is sanctified by God’s word and by prayer.

6 If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed. 7 Have nothing to do with profane myths and old wives’ tales. Train yourself in godliness, 8 for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come. 9 The saying is sure and worthy of full acceptance. 10 For to this end we toil and struggle, because we have our hope set on the living God, who is the Saviour of all people, especially of those who believe.

11 These are the things you must insist on and teach. 12 Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13 Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. 14 Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders. 15 Put these things into practice, devote yourself to them, so that all may see your progress. 16 Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers.

Introduction:

This morning we continue our study of the Pastoral Letters, looking at I Timothy 4.

In our discussion of Advent Spirituality on Monday morning, I was saying how the second candle on the Advent wreath, which is being lit next Sunday [9 December 2012] recalls the prophets of the Old Testament.

This chapter contrasts the word of the Spirit, which speaks through the prophets, with the word of false prophets and false teachers encountered by the Early Church.

But it may also be appropriate to look at this chapter in the first week of Advent, when we are discussing Advent as a time of preparation for the coming of Christ again, which we are also looking forward to at our Advent Carol Service this evening [5 December 2012].

Verse 1:

“The Spirit” (πνεῦμα) here is the same Holy Spirit who speaks through the prophets.

ὕστερος (husteros),“Later times” or the last times, which may mean either the time after Paul, or the period before the day of the Lord (see Matthew 24: 24; I John 2: 18), the last times. It is a common theme of apocalyptic writing at the time, including Jewish apocalyptic writings, that before the end time there would be a time of suffering and catastrophe accompanied by apostasy among many of God’s people (see Daniel 12: 1 ff; Mark 13: 14-22; Revelation 13: 5-10).

The Holy Spirit in this verse is in sharp contrast to the “deceitful spirits.” Similar thoughts, in very similar words, are expressed in I John 4, which was also written to the Church in Ephesus (see I John 4: 1; see also II John 7).

The spiritual forces of evil and darkness are also a concern for Saint Paul when he writes to the Church in Ephesus (see Ephesians 6: 12; see also James 3: 15; Revelation 16: 13-14).

Verse 2:

Christ and the apostles constantly warn against false teachers (see Mark 13: 21-23; Acts 20: 28-31; II Thessalonians 2: 1-12; II Peter 3: 3-7).

Verses 3-5:

For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving (I Timothy 4: 4) … sunset on a beach at Kusadasi near Ephesus (Photograph: Patrick Comerford, 2012)

It was characteristic of Gnostic teaching to be dismissive of the physical and material world, to see the body as evil and only the soul as good. Many Gnostic teachers of the time refused to accept that the God of creation was good, and they forbade legitimate marriage and certain foods (see Colossians 2; 16), promoting an extreme form of ascetism that made them appear to be self-disciplines and righteous.

This attitude to food is quite different from the Jewish ideas of cleanliness and holiness, in which abstaining from certain foods was motivated by obedience to the Law rather than distorted thinking about ascetic practices.

In contrast, Saint Paul, who has taken a liberal position on food taboos (see I Corinthians 8 and 10), now stresses the goodness of God’s creation (see Mark 7: 14-19; Acts 10: 9-16; Acts 11 5-10; Titus 1: 15).

Verse 5:

“God’s word” or the word of God (λόγος θεοῦ, lógos Theou): the word by which God created the world (see John 1: 1-3).

Saint Paul uses λόγος Θεοῦ or τοῦ Θεοῦ, word of God, eight times, and λόγος τοῦ Χριστοῦ, word of the Christ, once (Colossians 3: 16).

Verse 6:

“Good servant of Christ Jesus” (καλὸς ἔσῃ διάκονος Χριστοῦ Ἰησοῦ): note that the word translated here as servant is διάκονος (diákonos), which we also use as “deacon.”

Verse 7:

“Profane myths and old wives’ tales”: Foolish stories and speculation (see I Timothy 1; 4; Titus 1: 14).

Βέβηλος (Bébelos) is derived from a Greek term that means crossing the threshold, beyond or outside what is sacred or holy. It stands in contrast to εὐσέβεια (efséveia), godliness, reverence or piety towards God.

Verse 8:

Γυμνασία (gymnasía) is the exercise of the body in a gymnasium or palaestra or school of athletics. In the Classical Greek world this form of physical exercise was sometimes associated with ascetic practices, including abstinence from marriage and from certain kinds of food.

Verse 10:

This athletic metaphor continues in verse 10.

Verse 13:

“Until I arrive”: once again, Saint Paul expresses the hope of a return visit to Ephesus (see also I Timothy 3: 14). He had already said farewell at Miletus to the elders of Ephesus (see Acts 20: 17-38). However, the hope he expresses here of returning to Ephesus was never realised

The public reading of scripture, exhortation and the teaching: this pattern of worship in the synagogue also reflects the early patterns of what we might now see as the Liturgy of the Word.

At the time of writing though, Scripture here could only have been understood as the Old Testament.

Verse 14:

The laying on of hands by the council of elders: the word for elders here is πρεσβυτέριον (presbytérion), the elders or priests of the Church acting collectively. However, this is not always done collectively: later, in I Timothy 5: 22, there are instructions for Timothy laying on hands or ordaining individually; and in II Timothy 1: 6, Timothy is reminded that he has been ordained by Saint Paul laying hands on him.

There is no place in the Church for a self-appointed leadership.

This is not yet another formula for prayer, but expresses the giving and receiving of gifts within the Church. The laying on of hands is also associated with Christ’s blessing (Mark 10: 16) and Christ’s healing (Mark 6: 5); with commissioning missionaries and the giving of the Holy Spirit at Baptism (Acts 8: 17; Acts 19: 6); and with setting aside members of the Church for special ministries and tasks (see Acts 6: 6; Acts 13: 3).

Some questions:

How do feel about the strong and direct language used here, including “deceitful spirits,” “teachings of demons,” and the “hypocrisy of liars”?

Do we often emphasise lifestyle choices rather faith in defining who shares our interpretation of Christianity or our set of Christian values?

How do you respond to the apparent universalism in verse 10: “we have our hope set on the living God, who is the Saviour of all people, especially of those who believe”?

How often do we neglect the Old Testament lectionary readings in our churches, often for the sakes of expediency and brevity?

Canon Patrick Comerford is Lecturer in Anglicanism and Liturgy, the Church of Ireland Theological Institute. These notes were prepared for a Bible study in a tutorial group with Year I and Year II MTh students on 5 December 2012.

The Pastoral Letters (4): I Timothy 3

The lone remaining column of the Temple of Artemis, seen from the streets below the hill of Aysoluk in Selçuk (Photograph: Patrick Comerford)

Patrick Comerford

Introduction

In our tutorial group we are working our way through the Pastoral Letters, and this morning we reach that part in I Timothy where Saint Paul in Chapter 3 outlines the qualities required of those in ordained ministry, men and women, bishops and deacons.

Meanwhile, as it happens, some of the readings this week in the daily lectionary for the Church of Ireland, as we have heard in chapel each evening, are from this letter: I Timothy 5: 1-8 (Monday); I Timothy 5: 9-16 (Tuesday); and I Timothy 6: 11-21 (Thursday).

It was appropriate then that our Service of the Word last night [Tuesday 13 November]used as an affirmation of faith that great hymn at the end of the chapter we are looking at this morning:

He was revealed in flesh,
vindicated in spirit,
seen by angels,
proclaimed among Gentiles,
believed in throughout the world,
taken up in glory. (I Timothy 3: 16)

I Timothy 3

1 Πιστὸς ὁ λόγος: εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 2 δεῖ οὖν τὸνἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐνὑποταγῇ μετὰ πάσης σεμνότητος: 5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν,πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται; 6 μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμαἐμπέσῃ τοῦ διαβόλου. 7 δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴεἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου.

8 Διακόνους ὡσαύτως σεμνούς, μὴδιλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, 9 ἔχοντας τὸ μυστήριοντῆς πίστεως ἐν καθαρᾷ συνειδήσει. 10 καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶταδιακονείτωσαν ἀνέγκλητοι ὄντες. 11 γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους,νηφαλίους, πιστὰς ἐν πᾶσιν. 12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνωνκαλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων: 13 οἱ γὰρ καλῶς διακονήσαντες βαθμὸνἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ.

14 Ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ ἐν τάχει: 15 ἐὰν δὲ βραδύνω, ἵνα εἰδῇςπῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶἑδραίωμα τῆς ἀληθείας. 16 καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείαςμυστήριον:

Ὃς ἐφανερώθη ἐν σαρκί,
ἐδικαιώθη ἐν πνεύματι,
ὤφθη ἀγγέλοις,
ἐκηρύχθη ἐν ἔθνεσιν,
ἐπιστεύθη ἐν κόσμῳ,
ἀνελήμφθη ἐν δόξῃ.

1 The saying is sure: whoever aspires to the office of bishop desires a noble task. 2 Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, 3 not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. 4 He must manage his own household well, keeping his children submissive and respectful in every way— 5 for if someone does not know how to manage his own household, how can he take care of God’s church? 6 He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil.

8 Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for money; 9 they must hold fast to the mystery of the faith with a clear conscience. 10 And let them first be tested; then, if they prove themselves blameless, let them serve as deacons. 11 Women likewise must be serious, not slanderers, but temperate, faithful in all things. 12 Let deacons be married only once, and let them manage their children and their households well; 13 for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.

14 I hope to come to you soon, but I am writing these instructions to you so that, 15 if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth. 16 Without any doubt, the mystery of our religion is great:

He was revealed in flesh,
vindicated in spirit,
seen by angels,
proclaimed among Gentiles,
believed in throughout the world,
taken up in glory.

Reading the text:

The Church at Ephesus was troubled by men who taught error and, in at least some cases, lived immorally. Christians, especially women, were harassed and in need of help.

In Chapter 1, Saint Paul urged Timothy in Ephesus (1: 3) both to teach truth and to live a life appropriate to his teachings.

In Chapter 2, Saint Paul stresses the importance of conduct that befits God’s truth on the part of both men and women.

Now, in Chapter 3, Saint Paul takes another step to address the problem of false teachers by ensuring that the Church has leaders who are morally qualified and “above reproach” (3: 2).

Rather than describing the functions of bishops and deacons, he sets out their qualifications.

Verse 1:

“This saying is sure” or “this saying is true” (Πιστὸς ὁ λόγος, pistos ho lógos): “the word is trustworthy, faithful.” This is the second of Saint Paul’s “true” and “worthy” sayings” (see 1: 15). Of course, there is the possibility that instead of being an opening clause for the chapter that follows, this is the closing or concluding summary for what has been said before.

The New English Bible appears to me to be anodyne in its search for neutrality when it next says: “To aspire to leadership is an honourable ambition.”

The word ἐπίσκοπος (epískopos) may be translated in your Bibles as either bishop or overseer. In Greek culture the word was used of a presiding official in a civic or religious organisation. Here Saint Paul is refers to someone who has overall responsibility for the Church in a city.

The word comes from two Greek words, ἐπί (epí) and σκοπός (skopós), combined to refer to someone who looks over, across, above or down unto some activity, something that is going on. In other words, an overseer, or someone with the responsibility of seeing that things are done by others and are done rightly.

The word ἐπίσκοπος is used in the Septuagint for פָּקִיד (see Judges 9: 28; Nehemiah 11: 9, 14, 22; II Kings 11: 15, I Maccabees 1: 51).

The word has the same comprehensive sense in Greek writings from Homer’s Odyssey (8, 163), and the Iliad (22, 255).

So, in the New Testament we have ἐπίσκοπον τῶν ψυχῶν, guardian of souls, one who watches over their welfare (I Peter 2: 25). The equivalent word from the Jewish background of Christianity is “elder” – although in New Testament we also have πρεσβύτεροι (presbétoroi, elders), which gives us the word priests. The terms for “overseers” and “elders” are used interchangeably in Acts 20: 17, 28; Titus 1: 5-7; and I Peter 5: 1-2. The duties of an overseer were to teach and preach (3: 2; 5: 17), to direct the affairs of the church (3: 5; 5: 17), to shepherd the flock of God (Acts 20: 28) and to guard the church from error (Acts 20: 28-31).

The earliest Patristic writings, including the Didache and I Clement, show the Church may have used two terms for local church offices: deacon, and presbyters and or bishops/overseers.

However, this does not mean that the episcopate, in the sense of the holders of the order or office of bishop, developed only later.

It is worth noting that here in I Timothy 3:1, Saint Paul defines being a bishop or an overseer in terms of function (“a noble task”), not in terms of status or office, not in terms of sacramental or cultic function, not in terms of self-authenticating charismatic gifts and not in terms of preaching mission or evangelism. Saint Paul is not encouraging people to seek status but to exercise responsibility in the Church.

However, how do we translate these terms? If we use the word “bishop” are we imposing an understanding of Church office and ministry that has yet to develop? If we use the term “overseer” are we in danger of being reductionist in our understanding of apostolic ministry in the Church? “Overseers” and “servants” may be too general and untechnical, finding the lowest common denominator, while “bishops” and “deacons” may be too formal and specialised as we search for the highest common factor.

Verses 2-7:

The Archbishop-elect of Canterbury, Bishop Justin Welby of Durham ... what are the criteria for being a bishop in the Church? (Photograph: Photograph: Frantzesco Kangaris/The Guardian)

Saint Paul then gives us a list of necessary virtues. His code that follows in verses 2-7 gives guidelines for measuring a candidate’s reputation.

If you were on the Crown Nominations Commission, or one of the eleven bishops of the Church of Ireland at a recent electoral meeting, do you think these would have been your priorities in selecting the new Archbishop of Canterbury or the new Archbishop of Armagh? Or would you have emphasised success, business and management skills, ability to have a high media profile and so on?

Indeed, how many of the 12 disciples matched even part of the listing we find here, or would have been kept on the shortlist drawn up by a Board of Nominators for a vacant parish?

In each of the lists in this chapter, the focus is on a person’s reputation both in the Church and outside the Church, on proven moral character and maturity. Duties are hardly mentioned.

Verse 2:

Saint Paul’s list of necessary virtues begins with being “above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher …”

Those in this ministry must be ἀνεπίλημπτον (anepílebton) or “above reproach.” How can this be a pattern of behaviour? It is for others to decide whether I am above reproach, but is it something I can inculcate in myself?

“Married only once”: Does this mean that a bishop must be married and cannot be single or widowed? Surely it does not mean that others may be polygamists? May a bishop be divorced?

The phrase used here is μιᾶς γυναικὸς (mias ginaikos), literally, a “one-woman man.” There is no first-century evidence of the use this uncertain phrase in connection with divorce. Yes, of course it disbars polygamists, but this is hardly Saint Paul’s intention. Nor is he likely to exclude those who are widowed and remarry. Later in this letters, Saint Paul actually encourages those who are widowed to marry again (see I Timothy 5: 14). The New Testament also allows for divorce in certain circumstances, including a case of adultery (see Matthew 5: 32; 19: 9) and perhaps in the case of desertion by an unbelieving spouse (I Corinthians 7: 15). Furthermore, there is nothing to exclude from consideration those who fall into this “exceptional” category.

I think what is being asked for here is faithfulness in marriage on the part of those who are married. What I do in my private life has consequences for the Church.

“Temperate”: The word here is νηφάλιον (niphálion) or νηφάλιος, or sober, calm, astute, dispassionate, circumspect, collected, or temperate in behaviour, clear-headed or vigilant.

“Sensible”: σώφρονα (sóphrona) also means of sound mind, moderate as to opinion and passion, prudent, master of oneself, discreet, self-restrained, serious-minded. Similar words are used in Romans 12: 3 and I Peter 4: 7.

“Respectable” (κόσμιον, kósmion) is a Pythagorean concept that might be translated in today’s language as “self-contained.” It means not so much being worldly but having a mind or character that is ordered in the same way as God’s created order, the cosmos, is – balanced and ordered, contained in balance within the skin of God’s created order. There are frequent references in the Pastoral Letters to self-control as a basic element of the Christian life (see I Timothy 2: 9, 15; II Timothy 1: 7; Titus 2: 2, 4, 5, 6). It is the ability to take charge of the mind, which includes the possibility of being open-minded. This allows control over impulses (to overindulge the physical appetites, to think wrong thoughts about others and ourselves) which without control would drive us to excessive behaviour.

Filoxenia … welcoming strangers on the Greek island of Zakynthos

“Hospitable”: φιλόξενον (philóxenon), loving strangers. We once stayed in an hotel on the Greek island of Zakynthos with the name Φιλοξενία, Philoxenía, “love to strangers,” “hospitality.”

Hospitality is a virtue valued in the Classical Greek and Roman world. From at least the time of Homer, hospitality mean not only welcoming but being generous to strangers, guests. For the Church, hospitality is not merely a virtue, but an imperative. For persecuted Christians in the Empire, hospitality may have more than a welcome … it could mean survival. When the Pastoral Letters mention hospitality in connection with bishops, deacons and women in ministry (I Timothy 3: 2, 5: 10; Titus 1: 8), the advice is not exclusive but exemplary – the New Testament enjoins Christians to practice hospitality (Romans 12: 13; I Peter 4: 9), but, who are then to be examples.

“An apt teacher”: διδακτικόν (didaktikón) means “skillfull in teaching” or “well able to teach.” This qualification applies to both preaching and teaching (see I Timothy 5: 17; II Timothy 2: 1) and refuting the heresy (II Timothy 2: 24; Titus 1: 9).

Verse 3:

Saint Paul then continues his lists by listing four behavioural traits that should not be found in a bishop: “not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money.”

Drunkenness and violence rule out someone from office-holding. The terms used here are μὴ πάροινον (mi pároinon), “not given to much wine,” and μὴ πλήκτην, ἀλλὰ ἐπιεικῆ (mi plíktin, alla epieiki), “not violent but gentle,” or even “nonviolent” (see also Titus 1: 7). Nonviolence may be a better translation, as it involves an ethical commitment rather than restraint, and links better with the next characteristic of not being “quarrelsome,” ἄμαχον (amakhon). We must not merely get along with others and be agreeable, but we must positively encourage plurality and diversity of “churchmanship” within the Church. Unlike the false teachers in Ephesus who were known for their quarrels, we must promote and pursue harmony and peace.

Finally, in this list, a bishop is “not a lover of money,” ἀφιλάργυρον (aphilárgiron). This implies generosity and a simple lifestyle. “Live simply that others may simply live,” is advice that has been ascribed variously to Mahatma Gandhi and Mother Teresa of Calcutta, but that I first associated with Simple Lifestyle Movement founded by Horace Dammers, Dean of Bristol Cathedral, in 1972. It is advice that also comes straight from Saint Paul and the Pastoral Letters.

Verses 4-7:

Saint Paul concludes his profile of the ideal bishop with three conditions, each accompanied by a statement of rationale.

1, He cites proficient management of the household. An Irish comedian asks whether his audience knows the difference between a house and a home and replies: “A house is where you live; a home is where your children put you.” In Greek, δόμος (dómos) is a building, while οἶκος (oikos) is a home. Οἶκος refers not merely to a house, but to a household, to the extended family, which should be a model for society as a whole. Of course, we cannot read this condition to exclude the unmarried or those who live on their own.

2, A bishop must not be a recent convert or a new believer (verse 6). This is not because such a person may lack leadership skills, but because they may lack spiritual maturity. Otherwise, there is a danger of becoming conceited and falling under the condemnation of the devil (see Job 1: 6-11; Revelation 12: 10).

3, The bishop must be well thought of by outsiders (verse 7), just as much as a bishop must be “above reproach” (see verse 2). One of the earliest missionary tools of the church was how the first Christians were perceived by outsiders: “See how these Christians love one another” (Tertullian, Apology, 39: 7). How Christians and Church leaders behave today is often one of the reasons people give for not going to Church and rejecting Christianity.

Verses 8-13:

This next section describes the qualities needed to be a deacon, “one who serves” in the Church. The first deacons were appointed in the Church in Jerusalem to care for the physical needs of the congregation, especially the needs of the Greek-speaking widows who felt excluded and discriminated against (see Acts 6:1-6).

Deacons were leaders in the Church, and their qualifications parallel those of the bishops and come under the same careful scrutiny.

Verse 8:

The qualities listed in verse 8 relate to conduct that can be seen and observed: “serious, not double-tongued, not indulging in much wine, not greedy for money …”

“Serious”: σεμνός (semnós) means being august, venerable, or reverend, to be venerated for character, to be honourable and have transparent integrity. The NIV translates the word as “worthy of respect” (see I Timothy 2: 2; Titus 2: 2). If you ever wondered why people in ordained ministry are called “reverend,” then here we have a Biblical precedent. The word σεμνός describes a person of dignity, who both gives and receives respect.

The literal but negative “not double-tongued” (NRSV), is given the positive rendering “sincere” in the NIV. The Greek here, δίλογος (dílogos) refers to saying the same thing twice, repeating it, being double tongued or double in speech, in other words, saying one thing to one person but another to another, with the intent to deceive.

In addition, the deacon must have control over drinking and must not be greedy for money, similar qualities expected of a bishop.

Verse 9:

The words in the phrase “they must hold fast to the mystery of the faith” are translated in the NIV as “keep hold of the deep truths of the faith” The phrase τὸ μυστήριον τῆς πίστεως (to mystírion tis písteos) is one of Saint Paul’s favourite phrases (I Corinthians 4: 1; II Corinthians 2: 7; 4: 1; Ephesians 3: 3-9). Anglican ordinals have traditionally referred to bishops, priests and deacons as “ministers of Christ, and stewards of the mysteries of God” (see also the Collect of the Third Sunday of Advent, The Book of Common Prayer (2004), p. 243).

A vine is cleaned by pruning and so is ready to bear fruit ... over-ripened grapes on a vine needing pruning in the Hedgehog Vintage Inn in Lichfield last week (Photograph: Patrick Comerford, 2012)

“with a clear conscience”: ἐν καθαρᾷ συνειδήσει (en kithara sineidísei). The word καθαρός (katharós) means clean, pure, even purified by fire. It could refer to the way a vine is cleaned by pruning and so is ready to bear fruit, or to a priest or Levite who is ritually clean and pure. Συνείδησις (sineídisis) refers to the conscience, as the soul distinguishes between what is morally good and bad. Here, Saint Paul appears to mean ethically pure and free from corrupt desire, from what is false. They must not be connected with false teachers.

Perhaps some of those false teachers had already exercised ministry in the Church in Ephesus. For Saint Paul, the clear conscience is the organ of decision that allows one to move from faith to action.

Verse 10:

Being “blameless,” ἀνέγκλητος (anénglitos), refers to not being called to account, to someone who is not to be reproved or blameless. The quality is equivalent to being “above reproach” (see verse 2; compare Titus 1: 6-7), and is conveys much more than the simplistic NIV translation: “there is nothing against them.”

Verse 11:

A new sentence begins at verse 11, and Saint Paul lists instructions that refer to women (NRSV).

The Greek word used here refers to woman of any age, whether single, married or widowed. The Greek uses neither the phrase “wives” (NIV) nor “deaconesses” (NIV margin), nor “women deacons.”

Given the context of the sequence of listings in this chapter, Saint Paul is simply referring to women in ministry in the Church in Ephesus. The requirements parallel exactly those for deacons, with an exact replication of the sentence structure in verse 8.

In the absence of the actual term “deaconess,” we must not allow the translator to be a traitor in this passage. This reference to “women” in a code listing requirements for the office of bishops and deacon is sufficient to conclude that women with those qualities may also hold these offices in the Church. They are to lead lives that command respect or to be serious, they are avoid double talk, to be temperate and to be faithful in all things.

Verse 12:

There is a reminder then of the responsibilities deacons have towards their spouses, their families and their households.

Verse 13:

Verse 13 concludes the list of requirements for office with an encouragement to those who serve well. Saint Paul reminds us that deacons who serve well will receive a two-fold reward: they will gain a good standing for themselves and great boldness in the faith.

Verses 14-16:

This chapter comes to a climax in verses 14-16 with his exposition of the “mystery of our religion” or the “mystery of godliness” (εὐσεβείας μυστήριον, efsevias mysterion), reverence, respect, piety towards God, when it comes to the sacred mysteries, religious truths, God’s hidden or unspoken purpose for humanity and salvation.

Verse 14:

Many of the Greek inscriptions at the theatre in Miletus are still legible today … Saint Paul said farewell to the elders of Ephesus at Miletus (Photograph: Patrick Comerford)

Saint Paul expresses the hope of returning to Ephesus and seeing Timothy again. He had already said farewell at Miletus to the elders of Ephesus (see Acts 20: 17-38). However, the hope he expresses here was never realised.

Verse 15:

As we come towards the end of this chapter, we find in one phrase is the reason why the Pastoral Epistles were written – they were written to tell Christians how to behave within the Church. The Greek word Paul uses here for “to behave” is ἀναστρέφεσθαι (anastréphesthai), from ἀναστρέφω (anastrépho), which can mean to turn upside down, to overturn, to turn back, to turn this way and that, to turn oneself about, to sojourn or dwell in a place. Metaphorically, it means to conduct oneself, to behave oneself, to live. It describes what we might call my walk and conversation, my whole life and character, and especially in my relationships with other people. In the Church, we must be friends with God and friends with each other.

Saint Paul goes on to use four words that describe four great functions of the Church: οἶκος, ἐκκλησία, στῦλος and ἑδραίωμα.

1, The Church is the οἶκος (oikos) or household of God. First and foremost we must be a family. Love of God can exist only where we love one another as in a household with the same parents, as brothers and sisters.

2, The Church is the ἐκκλησία (ekklesía) or assembly of the living God. The word ἐκκλησία means a company of people who have been called out. We have not been self-selecting or elected, we have been called out. In Athens, the ἐκκλησία or governing body of the city was made up of all the citizens meeting in assembly.

3, The Church is the στῦλος (stilos) of the truth. When a journalist colleague in The Irish Times was ordained a few years before me, he was told jokingly that he was moving from being “a column in the Times to being a “pillar of the Church.” However, in Ephesus, the word pillar had a special significance. One of the Seven Wonders of the World was the Temple of Artemis or Diana, which was the centre of the cult that gave rise to the cry: “Great is Artemis of the Ephesians” (Acts 19: 28). This Temple had 127 pillars, each one the gift of a king, all made of marble, many crowned with the statue of a great public or historic figure, and some studded with jewels and overlaid with gold. The pillars of the temple of Ephesus were its crowning pride and glory. As the pillar of truth, the Church should be visibly so in order that all may see it as such.

4, And the Church is the ἑδραίωμα (hedraíoma) bulwark, stay, prop, support, foundation or buttress of the truth. A bulwark or buttress supports a building and keeps it standing up. The Church is to hold up truth before the world.

Verse 16:

Trinitarian symbolism in the clerestory lights in Lichfield Cathedral one night last week (Photograph: Patrick Comerford, 2012)

This chapter concludes with a great Trinitarian hymn, in which Saint Paul affirms the divinity and humanity of Christ. However, the word God, Θεος, which is inserted in the KJV and other versions, and is in a footnote in the NRSV and the NIV, is not in the oldest Greek texts.

Canon Patrick Comerford is Lecturer in Anglicanism, Liturgy and Church History, the Church of Ireland Theological Institute. These notes were prepared for a Bible study in a tutorial group with MTh students on 14 November 2012.