A faithful saying: if a man desire the office of a bishop, he desireth a good work.

“The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God's anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? "If a man seeks the office of a bishop, he desires a good work." What is terrible is to desire the absolute authority and power of the bishop but not the work itself.”

“But you think that this should not have happened to you because you believe that no one should be forced to do good. See what the apostle said, "If a man desire the office of a bishop, he desires a good work," yet how many are forced against their will to undertake the episcopacy. Some are dragged in, locked up and kept under guard, suffering all this unwillingly until there arises in them a will to undertake this good work.”

“Above he instructed Timothy concerning the things pertaining to right faith and the worship of God; here he treats of the instruction of ecclesiastical offices. And first the institution itself is set down; second, the occasion or necessity of this institution, at these things I write to you. Again, first he instructs concerning the things pertaining to the bishop; second, as to the deacons, at deacons likewise. But since, according to Dionysius, there are three orders, namely of bishops, who preside; of priests, who illumine; of deacons, who purify: why does he make no mention of priests? I respond. It must be said that priests are understood together with bishops: not that there is no distinction between the orders as to the reality, but as to the names; for presbyter is the same as elder, and episcopus the same as one who oversees. And therefore, as regards the name, both priests and bishops were called bishops and priests alike. Concerning this, therefore, he first treats of the desire of attaining to the episcopate; second, he describes the condition of the bishop, at but it behooves. He therefore prefaces the assertion of his institution, saying a faithful saying, namely which I shall say, or have said. Apoc., last chapter: these words are most faithful and true. If anyone desires the episcopate, etc. From this some have taken an occasion for ambition of the episcopate and of prelacy, but they do not rightly understand what is said here. For the Apostle here wished to show what pertains to a bishop. Episcopus is a Greek word, for scopos means the same as one who attends, and epi, that is, upon; therefore episcopus is said as it were one who oversees. Two things, therefore, are to be considered in a bishop, namely a higher rank, and an action useful to the people. For some perhaps cast their eye upon the things that surround it, namely that he who presides is honored, and that he has power. And whoever desires the episcopate on account of these things does not know what a bishop is. And therefore the Apostle says what a bishop is, and what he desires who desires the episcopate, because a good work. He does not say he has a good desire, but a good work, namely the benefit of the people. But is it lawful to desire it? Augustine says no. The Gloss: a higher position, without which the people cannot be ruled, even if it be held and administered fittingly, is nevertheless unfittingly sought after. And he says the same in Book XIX of the City of God. The reason for this is that no one ought to seek something above his powers, not proportioned to himself, otherwise he would be foolish. Horace: he who does not know how to play abstains from arms in the field. He, therefore, could rightly desire the episcopate, whose capacity was proportioned to the episcopate. But no one is suited to this, because a prelate, according to his rank and fitness, ought to exceed all others in conduct and contemplation, so that in comparison to him the others are a flock. And to presume this fitness of oneself belongs to the greatest pride. Therefore either he seeks the surrounding circumstances, and then he does not know what he seeks, because this is not the episcopate; or he seeks the work itself, and this belongs to pride. And therefore it is not to be accepted unless it is imposed. The Gloss: if you say: the state of bishops is more perfect than the state of religious, and this latter one may lawfully desire, therefore. I respond. Perfection stands differently in the one and in the other, because the state of bishops presupposes perfection, and therefore no one ought to desire it unless he has it; but the state of religious is a way, and therefore perfection already possessed is not required, but that one be bound to acquire it if he does not have it. And this is clear in John, last chapter, where the Lord does not say to Simon: if you wish to be perfect, feed, etc., but to the young man he says: if you wish to be perfect, etc. Thus, therefore, in the name of the episcopate a good work is to be understood. 1 Peter 5:3: not as lording it over the clergy, but being made a pattern of the flock, etc. As if he were to say: if you desire the episcopate, this is what you desire, because it is a good work. But what sort of man a bishop ought to be, he shows when he adds it behooves a bishop, etc., which he first instructs in general; second in particular, at of one wife. He says therefore: I say that he desires a good work, but not everyone is fit for this, but it is necessary that he be such: first, irreproachable. Hence it is said of Zechariah, Luke 1:6, that he walked in all the commandments and justifications without complaint. Leviticus 21:17: he who has a blemish shall not offer bread to his God, nor shall he approach his ministry. Nor is it to be understood that he is altogether without sin, for it is said, 1 John 1:8: if we shall say, etc. Nor is it to be said, as some have said, that whoever has sinned mortally after Baptism is not fit, because there would be few such men; but irreproachable, that is, not subject to any sin for which he could be reproached by others, because it is unbecoming if the reprover should himself be reprovable. Matthew 7:5: cast out first the beam, etc. Then when he says of one wife, etc., he instructs him in particular, and first as to himself, second as to the multitude, at having children. Again the first is divided into two, because first he shows with what virtues he should be adorned; second, from what his mind ought to be free, at not given to wine. But every moral virtue is first concerned with the passions; and there are two things that make for holiness, namely chastity and sobriety, because through delight or the delightful things of the flesh, the soul is most disturbed. And therefore he first sets down what pertains to chastity, saying husband of one wife. Similarly Titus 1:6. But in this there seems to be a discord between Augustine and Jerome. For Jerome says that this is understood as after Baptism, because if before Baptism he had two wives, or one first and another afterward, he is not impeded from ordination, because through Baptism all things are blotted out. Augustine and Ambrose say the contrary, because whether before or after, if he had two, he is not ordained. And does Baptism blot out all things? I respond: yes as to sins, but not as to irregularity, which is sometimes incurred even without sin, from the ecclesiastical institution alone; but marriage is not a sin even among Pagans. But what is the cause of this institution? Is not he who has many concubines impeded even more? I respond. It must be said that this is done not only on account of incontinence, but on account of the representation of the sacrament, because the bridegroom of the Church is Christ, and the Church is one. Song of Songs 5: my dove is one. Second, he treats of sobriety, saying sober. Titus 2:12: let us live soberly and piously and justly in this age, etc. For here he teaches the bishop, who is called an overseer, that he should watch. Luke 1:8: but there were shepherds, etc. And drunkenness hinders watchfulness. 1 Peter, last chapter: be sober, etc. Third, he orders the reason, saying prudent, because this is the directive power of all the virtues, and a bishop is chosen to rule others. Matthew 10:16: be prudent. Matthew 24:45: who, do you think, is the faithful and prudent servant, etc. Consequently he sets down the virtues which order external actions. First as to himself, second as to others. As to himself he says orderly, modest. He is orderly when he composes himself well in acts and words. For orderliness implies a beauty which consists in proportion. Hence he is then orderly when he acts and speaks as befits. Ecclesiasticus 44:6: men rich in virtue, having a zeal for beauty. This is required in a bishop, because through external things we judge of internal things. Ecclesiasticus 19:27: the attire of the body, and the laughter of the teeth, and the gait of a man declare of him. Because a prelate is set in the sight of men, it is necessary that he be orderly. Hence it is said of Ambrose, that he was unwilling to ordain certain men, because they walked in a dissolute manner. Likewise, sometimes it happens that certain base things occur to someone, in others either doing or saying them, and toward these he ought to have modesty, so that he is ashamed if he sees or hears them. Augustine: an immodest eye is the messenger of an immodest heart. Ecclesiasticus 7:21: for the grace of his modesty is above gold. Then when he says hospitable, etc., he treats of the bishop in comparison to others. But it is enjoined upon the bishop that he feed the sheep. John, last chapter, and 1 Peter, last chapter. And almsgiving is twofold, namely corporal and spiritual. Therefore he ought to feed in both. As to the first he says hospitable, namely of strangers and guests. Romans 12:3: pursuing hospitality. Hebrews, last chapter: do not forget hospitality, etc. Job 31:32: my door was open to the traveler, etc. As to the second he says teacher. Ephesians 4:11: others pastors and teachers, etc. And this is the proper office of a prelate. Jeremiah 3:15: I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine, etc. Consequently, when he says not given to wine, etc., he removes the opposite vices. But he removes three: one which pertains to the concupiscence of the flesh, another to anger, another to covetousness. As to the first he says not given to wine. He says less, and signifies more. Ephesians 5:18: be not drunk with wine, wherein is excess. As if he were to say: not gluttonous, not given to excess. As to anger he sets down two things; first as to the act he says not a striker. Fittingly he forbids this after wine, because the drunk strike easily. But moderate, that is, patient. Philippians 4:5: let your moderation be known to all men. Psalm 91:15: they shall be well patient, that they may declare. Christ, having suffered, did not strike back. Second as to words, when he says not litigious. 2 Timothy 2:24: the servant of God ought not to quarrel. 1 Corinthians 11:16: but if anyone seems to be contentious, we have no such custom, nor does the Church of God. And this because bishops are the successors of the apostles, whom Christ instructed to announce peace. Likewise in his passion Christ said: my peace I give to you, my peace I leave with you. As to temporal things he says not covetous, because he is set as judge and ordainer of the Church, who, if he is covetous, easily declines from justice. Exodus 23:8: do not accept gifts, which blind even the prudent and pervert the words of the just. But alas. Jeremiah 6:13: from the greatest even to the least, all are devoted to avarice.”

“The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Ghost had made bishops there, that is, the presbyters, as appears by Act 20:28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loth to part with Paul, especially because he told them they should see his face no more (Act 20:38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation of Christians: If a man desires the office of a bishop, he desires a good work, Ti1 3:1. Observe, I. The ministry is a work. However the office of a bishop may be now thought a good preferment, then it was thought a good work. 1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph 4:8-11. 2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honour and advantage, for ministers should always look more to their work than to the honour and advantage of their office. 3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, etc., Act 26:18. 4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church of England: "Do you think you are moved by the Holy Ghost to take upon you this office?" II. In order to the discharge of this office, the doing of this work, the workman must be qualified. 1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office. 2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour, Pe1 5:8. 4. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light, vain, and frothy. 6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world and who is a true lover of his brethren. 7. Apt to teach. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is communicative of what he knows to others. 8. No drunkard: Not given to wine. The priests were not to drink wine when they went in to minister (Lev 10:8, Lev 10:9), lest they should drink and pervert the law. 9. No striker; one who is not quarrelsome, nor apt to use violence to any, but does every thing with mildness, love, and gentleness. The servant of the Lord must not strive, but be gentle towards all, etc., Ti2 2:24. 10. One who is not greedy of filthy lucre, who does not make his ministry to truckle to any secular design or interest, who uses no mean, base, sordid ways of getting money, who is dead to the wealth of this world, lives above it, and makes it appear he is so. 11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves? 12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to converse so much with another world. 13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all others families. Ministers must have their children in subjection; then it is the duty of ministers' children to submit to the instructions that are given them. - With all gravity. The best way to keep inferiors in subjection, is to be grave with them. Not having his children in subjection with all austerity, but with all gravity. 14. He must not be a novice, not one newly brought to the Christian religion, or not one who is but meanly instructed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, being lifted up with pride, he fall into the condemnation of the devil. The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils. 15. He must be of good reputation among his neighbours, and under no reproach from former conversation; for the devil will make use of that to ensnare others, and work in them an aversion to the doctrine of Christ preached by those who have not had a good report. III. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer, 1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? Co2 2:16. Hic labor, hoc opus - This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work! 2. Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done? And, alas! how far short do the best come of what they should be and what they should do! 3. Yet let those bless God, and be thankful, whom the Lord has enabled, and counted faithful, putting them into the ministry: if God is pleased to make any in some degree able and faithful, let him have the praise and glory of it. 4. For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you always, even unto the end of the world, Mat 28:20. And, if he be with us, he will fit us for our work in some measure, will carry us through the difficulties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fadeth not away, Pe1 5:4.”

“This is a true saying,.... Some think this clause belongs to the last verse of the preceding chapter; and then the sense is, this is a doctrine that is true, and to be believed, that there is salvation through the birth of a Son, or through the incarnate Son of God, for men and women that believe in him, and continue in the faith of him, and love to him, joined with works of righteousness and holiness. And so the same phrase seems to belong to what goes before in Ti1 4:8. Though it regards what follows in Ti1 1:15 and so it seems that it should be considered here; and is used to excite attention, and suggests that what was about to be said was of moment and importance, and what was without controversy, and unquestionably true. The apostle, having denied to women the work and office of teaching, proceeds to observe, that though this belonged to men, yet not to every man; and therefore he gives the qualifications of such; which might serve as a direction to churches, in the choice of them; as well as be a means of stirring up persons in such an office, to a proper regard to themselves and their work: if a man desire the office of a bishop; which is the same with that of a pastor or elder; and so here the Syriac version renders it, "if a man desires presbytery, or eldership"; and it lies in preaching the word, administering the ordinances of the Gospel, and taking care of the discipline of the church, and in the visiting, inspection, and oversight of it; as the word "episcopacy", here used, signifies; and this work and office may be lawfully and laudably desired, with a view to the glory of God, and the good of immortal souls. Nor should any undertake it, but such who find in themselves an hearty desire, and inclination to it, on such principles, and a real delight and pleasure in it; and such an one he desireth a good work: the office of a bishop, elder, or pastor of a church, "is a work", and a very laborious one; wherefore such are called labourers in the word and doctrine: it is not a mere title of honour, and a place of profit, but it is a business of labour and care; yet a good one, a famous and excellent one; it being an employment in things of the greatest excellency in themselves, and of the greatest usefulness for the good of men, and the honour of God; as the doctrines, ordinances, and discipline of the Gospel; and so must be excellently, honestly, pleasantly, and profitably a good work.”

“This is a true saying - Πιστος ὁ λογος· This is a true doctrine. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated. The office of a bishop - Επισκοπης· The episcopacy, overseership or superintendency. The word ορεγεται, which we translate desire, signifies earnest, eager, passionate desire; and επιθυμει, which we translate desire, also signifies earnestly to desire or covet. It is strange that the episcopacy, in those times, should have been an object of intense desire to any man; when it was a place of danger, awl exposure to severe labor, want, persecution, and death, without any secular emolument whatsoever. On this ground I am led to think that the Spirit of God designed these words more for the ages that were to come, than for those which were then; and in reference to after ages the whole of what follows is chiefly to be understood. A good work - A work it then was; heavy, incessant, and painful. There were no unpreaching prelates in those days, and should be none now. Episcopacy in the Church of God is of Divine appointment, and should be maintained and respected. Under God, there should be supreme governors in the Church as well as in the state. The state has its monarch, the Church has its bishop; one should govern according to the laws of the land, the other according to the word of God. What a constitutional king should be, the principles of the constitution declare; what a bishop should be, the following verses particularly show.”