But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

“WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law,-[principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavours to establish his own peculiar doctrine. ... It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the "pillar and ground" of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh.”

“"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.”

“Every one of us, indeed, who is instructed in the Holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of vocational pursuits. The house of God, which is the church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers.”

“For there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, "a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber," who formerly were not a people, but now are beloved and chosen, upon whom is called His new name as Isaiah the prophet witnesses, saying: "And they shall call the people by His new name, which the Lord shall name for them."”

“"That thou mayest know," he says, "how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth." Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.”

“Therefore, beloved, with assured mind and steadfast heart, let us continue to live under so lofty a Head in so glorious a body, in which we are mutually members. Thus, even if my absence were as far as the most distant lands, we should be together in him, and we should never withdraw from the unity of his body. If we lived in one house, we should certainly be said to be together; how much more are we together when we are together in one body!”

“Above the Apostle showed what sort of persons deacons and their wives ought to be; here he shows how deacons should conduct themselves toward their wives and toward their children and household. And first he sets down the teaching; second, its reason, at the words "for those who have ministered well." He says then: I said that the wives of deacons should be chaste. Although chastity must be maintained in wives on their husbands' account, it is even more necessary in the men themselves, that they be entirely free from contact with women. But because on this standard there would be few ministers, he concedes that they be at least husbands of one wife, since to have had several is a sign of incontinence and against the signification of the sacrament. And hence it is that the Lord instituted marriage of one to one. Hence also the first wife is blessed, not the second. Then he advises how they should conduct themselves toward their children, saying, "who preside well over their children," namely, by instructing them well in good discipline and life. Eccli. VII, 25: "Do you have sons? Discipline them," et cetera. Consequently he exhorts them to preside well over the whole house, that is, the household, namely with gentleness. Eccli. IV, 35: "Do not be like a lion in your house," et cetera. And he gives the reason for this, saying, "for those who have ministered well," etc.; as if to say: what you require of bishops is reasonable, because they are prelates. But why require it of a deacon, who is a minister? He answers, saying, "for those who," et cetera. And first he shows that the good use of this ministry is a way to greater dignity; second, that it is also a way to eternal life. As to the first he says, "for those who have ministered well," by exercising the office of deacon — for what in Greek is "diaconus," in Latin is called "minister" — "acquire for themselves a good degree," that is, they merit to be promoted to a higher degree. Matth. XXV, 21: "Because you have been faithful over a few things, I will set you over many," et cetera. And he says "good," because above, in the same epistle: "He who desires the episcopate desires a good work." Yet their end does not lie in this, but along with this they have a reward from God. Io. XII, 26: "I will that where I am, there also my minister may be." And therefore he says "much confidence," namely of the help of grace in the present, and of glory in the future; and this "in faith," etc., that is, through faith in Christ. II Cor. III, 4: "Such confidence we have," et cetera. Is. XII, 2: "I will act with confidence, and I will not fear." Then, when he says "these things I write to you," he gives the reason for all the aforesaid admonitions. And first he excludes a supposed cause; second, he establishes the true one, at the words "but if"; third, he assigns the reason, at the words "which is the Church." Concerning the first it should be known that Timothy might believe that, since he was writing, he would not see him thereafter, otherwise it would seem superfluous to admonish him by letter. And therefore he says, "these things I write to you, son." And he calls him son, because he was most dear to him. I Cor. IV, 17: "Therefore I have sent to you Timothy, who is my most dear son." And he says "hoping," as one not certain. II Io. I, 12: "Having many things to write to you, I would not do it by paper and ink; for I hope that I shall be with you, and speak mouth to mouth." I write, therefore, although I have hope, because hope can be drawn out at length. Prov. XVI, 1: "It is for man to prepare the soul, and for the Lord to govern the tongue." And therefore he says, "but if I tarry," et cetera. I Thess. II, 18: "But Satan hindered us." I write, therefore, in case I should tarry, that you may know how you ought to conduct yourself in the house of God. Ps. LXVII, 6: "He makes those of one manner to dwell in a house," et cetera. Then, when he says "which is the Church," he assigns the reason why one ought to conduct oneself in this way in it. And he assigns the reason for this cause, which is twofold: first, by commending the Church herself; second, the unity of the Church, at the words "and manifestly." Concerning the first he does two things: first he commends the Church on the part of him whose Church she is; second, from the truth of the Church herself, at the word "pillar." On the part of him whose the Church is, because it is "of the living God." "Church" is said as it were a uniting, because in the Church there is a uniting of the faithful. Rom. VIII, 30: "Whom he called," et cetera. And they are united in God. Io. XVII, 21: "That they also may be one in us," et cetera. And therefore he says, "which is of God." And he adds "living," to distinguish it from other gods, to whom the Gentiles are gathered. For these are dead, but the God of the Church is living. Io. V, 26: "As the Father has life in himself," et cetera. One ought, then, to conduct oneself in it in such a way that we live spiritually. Ps. XCII, 7: "Holiness becomes your house, O Lord," et cetera. The second reason is from the truth of the Church. For it is natural to man to desire the knowledge of truth, since it is the perfection of the intellect. Hence Augustine says that beatitude is the end of man, which is nothing other than joy in the truth. This became known to the philosophers through creatures, Rom. I, 19. But in this they wavered, because they did not have certainty of the truth, both because they were corrupted by errors, and because it is scarcely found among them that they agree in the truth. But in the Church there is firm knowledge and truth. Hence he says "pillar." Eccli. XXIV, 7: "My throne is in a pillar of a cloud," et cetera. Eccli. XXVI, 23: "golden pillars," et cetera. And it is called golden, because holy in itself. And "firmament," namely with respect to others, because they cannot be made firm in the truth except through the sacraments of the Church. Lc. XXII, 32: "You, once converted, confirm," et cetera. Ps. LXXIV, 3: "I have confirmed its pillars." Because, therefore, the Church gathers together in God and gives knowledge of the truth, we ought to be in her. Then, when he says "and manifestly," he commends the truth of the Church. And first, Christ, for whose manifestation it appeared; second, he treats of his exaltation, at the word "taken up." Now he commends Christ in two ways. First as to the divine nature; second as to the human, at the words "which was manifested." He says then, "and manifestly," et cetera. Because "sacrament" is the same as a sacred secret. Now nothing is so secret as that which we bear in the heart. Much more, then, is that which is in the heart of God both secret and sacred. I Cor. II, 11: "The things that are of God no one knows except the Spirit of God," et cetera. Is. XXIV, 16: "My secret to myself." Is. XLV, 15: "You are a hidden God." And this is the Word of God in the heart of the Father. Ps. XLIV, 2: "My heart has uttered a good word." This secret, indeed, is "the sacrament of piety"; but the secret of man is sometimes vain. Ps. XCIII, 11: "The Lord knows the thoughts of men, that they are vain." Inasmuch, therefore, as it is restorative of the world, it is "of piety." Likewise "great," because he is true God, of whose greatness there is no end. This secret, therefore, which lies hidden in the heart of the Father, was made man. And therefore he describes him, second, as to his human nature. And first as to the flesh, second as to the soul. As to the first he says, "which was manifested in the flesh." Just as the word that lies hidden in the heart is manifested by a sensible word, so the Word of God lay hidden in the heart of God, but was manifested in the flesh. Io. I, 14: "The Word was made flesh," et cetera. As to the soul he says, "was justified in the spirit." This is explained in two ways. First, lest it be believed that the flesh was conceived first, he says that it was not, because "in the spirit," that is, he was conceived through the Holy Spirit. Matth. I, v. 20: "For that which is born of her is of the Holy Spirit." And Lc. I, 35: "For that which shall be born of you shall be called the Son of God"; and this because "the Holy Spirit shall come upon you," et cetera. Or in the holy human spirit, concerning which Io. XIX, v. 30: "He gave up the spirit." And thus it was manifested in the flesh, which nevertheless is with the spirit. And I say, the spirit justified, namely because he is just, without any stain. Then, when he says "appeared," he shows his manifestation, and first as made to the Angels, second to men, at the word "preached." He says, then, that that sacrament "appeared to Angels," and it exceeds even the knowledge of the Angels. Now that is said to appear which has it in its own power to be seen and not to be seen, and is not subject to the power of the one seeing. Hence one does not say: "a stone appears to me," but "I see a stone." If, then, an Angel had it in his own nature or power to see the Word, it would not be said that the Word appeared to him, but that he himself saw it when he wished. And therefore the Apostle says that it "appeared to Angels," because they did not see it by their own nature. And it is true that from the beginning it appeared to the Angels, when by conversion to himself he edified them; but when it was incarnate, many mysteries became known to the Angels which they had not known before. And therefore Bede says that at the nativity a brightness appeared to the Angels which had not before in truth been seen by men. And this in two ways: first as to the ministry of the apostles; second as to the knowledge of the peoples to whom it is manifested. For formerly it was manifested to the Jews alone, but now among the Gentiles. And therefore he says, "was preached to the Gentiles." Matth. ult.: "Going, therefore, teach all nations," et cetera. Ps. XCV, 3: "Declare his glory among the Gentiles." And this effectively, because "it was believed in the world." And this the Lord was praying for, Io. XVII, 18. And this is especially wondrous, that through simple, poor, and powerless men the whole world was converted. I Cor. I, 26: "Not many wise," etc.; and this "that no flesh should glory," et cetera. Second, he shows that the truth of God alone does this, because "it was taken up in glory" — namely Christ — because, having been manifested, he was taken up into the heavens. Matth. ult.: "The Lord Jesus indeed, after he had spoken to them, was taken up into heaven." Phil. c. II, 11: "And every tongue should confess that our Lord Jesus Christ is in the glory of God the Father."”

“But if I tarry long,.... Or should long delay coming, defer it longer than may be expected; let it be observed that these things are written, that thou mayest know how thou oughtest to behave thyself in the house of God; that is, the church of God, as it is afterwards explained; called a house, in allusion either to an edifice, it being a spiritual house built of lively stories, or true believers, upon the foundation Jesus Christ, and who also is the door into it; the pillars of it are the ministers of the Gospel; and the windows are the ordinances, and which also are the entertainment in it: or else to a family, as this is sometimes called the household of God, and of faith; the family named of Christ, of which he is the master; and in which are fathers, young men and children; in which ministers are stewards; and which is regulated by good and wholesome laws: and it is called the house of God, because as an edifice, it is of his building and repairing, and in which he dwells; and as a family, is what he provides for. Now the above things were written to Timothy, that he might know bow to order and manage things in this house and family; what became him to do himself, in the character he was; and what persons to direct in the choice of to be officers in it. And of this house it is said, which is the church of the living God; in opposition to, and distinction from the houses and temples of idols, which are inanimate and senseless creatures; whereas the true God is the living God, has life in himself, essentially, originally, and independently, and is the author and giver of life to others. It is added, the pillar and ground of the truth; which holds forth the truth to be seen and read of all, as pillars that bear inscriptions; and which supports and maintains truth, as every true church of Christ does so long as it remains so; though truth is the pillar and ground of the church; for if once truth is gone, a church is no more so: rather therefore Timothy himself is here designed; and the sense is, that what was written to him was with this view, that he might the better know how to conduct himself in the church of God, as a pillar and ground of truth, to hold it forth and to secure it: ministers of the Gospel are called pillars, Gal 2:9 and that with greater propriety than the church itself, which is before called an house: though it may be best of all to understand it of Christ as incarnate, the great mystery of godliness; who as he is the ground and foundation of the church, and all believers, so he is the foundation of all true doctrine; and particularly the doctrine of his person, as truly God and truly man, is the pillar and ground which supports all other truths, and without which they fall to the ground: and so this clause may be read in connection with the following words, thus; "the pillar and ground of the truth, and without controversy, is the great mystery of godliness, &c". And this way of speaking is used by the Jews, both of persons and things; so Zebulun is said (c) to be , "the pillar of the law"; and it is said (d) of "the great sanhedrim in Jerusalem, they are the root of the oral law; and they are , "the pillars of doctrine"; and from them go forth the statutes and judgments unto Israel;'' and the same is said of things as of persons. Maimonides says (e), "the foundation of foundations and the pillar of wisdom, is to know that there is a first Being, that gives being to all beings;'' and R. Sangari, another of their writers, says, (f). "there are two things which are , "the pillars of the law"; the one is, that the law is from God; the other is, that it is received with a faithful (or sincere) heart, from the congregation:'' to which may be added, that it is said (g) that "the mystery of faith is "amwyqw arqe, "the root and ground" of the world";'' all which may serve to illustrate this passage. (c) Tzeror Hammor, fol. 152. 1. (d) Maimon. Hilchot Memarim, c. 1. sect. 1. (e) Hilchot Yesode Hattora, c. 1. sect. 1. (f) Cosri, par. 3. sect. 23. fol. 159. 2. (g) Zohar in Gen. fol. 124. 1.”

“But if I tarry long - That is: Not withstanding I hope to come to thee shortly, and therefore do not feel the necessity of writing at large; yet, lest I should be delayed, I write what I judge necessary to direct thy conduct in the Church of God. The house of God - This is spoken in allusion to the ancient tabernacle; which was God's house, and in which the symbol of the Divine Majesty dwelt. So the Christian Church is God's house, and every believer is a habitation of God through the Spirit. The Church of the living God - The assembly in which God lives and works; each member of which is a living stone, all of whom, properly united among themselves, grow up unto a holy temple in the Lord. The pillar and ground of the truth - Never was there a greater variety of opinions on any portion of the sacred Scripture than has been on this and the following verse. Commentators and critics have given senses and meanings till there is no meaning to be seen. It would be almost impossible, after reading all that has been said on this passage, for any man to make up his own mind. To what, or to whom, does the pillar and ground of the truth refer? 1. Some say to Timothy, who is called the pillar, etc., because left there to support and defend the truth of God against false doctrines and false teachers; and is so called for the same reason that Peter, James, and John, are said to be pillars, i.e. supporters of the truth of God. Gal 2:9. 2. Others suppose that the pillar and ground of the truth is spoken of God; and that ὁς εστι, who is, should be supplied as referring immediately to Θεος, God, just before. By this mode of interpretation the passage will read thus: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, Who Is (ὁς εστι) the pillar and ground of the truth. How God may be fitly termed the pillar and ground of truth, requires no explanation. 3. Others think that the words should be understood of the Church of the living God; and in this case the feminine relative ἡτις εστι, which is, must be repeated immediately after εκκλησια, the Church. The house of God is the Church of the living God; Which (Church) Is the pillar and ground of the truth. That is: The full revelation of God's truth is in the Christian Church. The great doctrines of that Church are the truth without error, metaphor, or figure. Formerly the truth was but partially revealed, much of it being shadowed with types, ceremonies, and comparatively dark prophecies; but now all is plain, and the full revelation given; and the foundation on which this truth rests are the grand facts detailed in the Gospel, especially those which concern the incarnation, miracles, passion, death, and resurrection of Christ, and the mission of the Holy Spirit. 4. Lastly, others refer the whole to το της ευσεβειας μυστηριον, the mystery of godliness; and translate the clause thus: The mystery of godliness is the pillar and ground of the truth; and, without controversy, a great thing. This gives a very good sense, but it is not much favored by the arrangement of the words in the original.”

“The pillar and ground of the truth. By the promises of Christ to direct his Church by the infallible spirit of truth; (see John xvi. 7; Matthew xxviii. 20; &c. (Witham)) and therefore, the Church of the living God can never uphold error, nor bring in corruptions, superstition, or idolatry. (Challoner) — That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings.”

“But if I tarry long--before coming to thee. that--that is, I write (Ti1 3:14) "that thou mayest know," &c. behave thyself--in directing the Church at Ephesus (Ti1 4:11). the house of God--the Church (Heb 3:2, Heb 3:5-6; Heb 10:21; Pe1 4:17; Co1 3:16, "the temple of God"; Eph 2:22). which is--that is, inasmuch as it is. the church--"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, Ti2 2:19-21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (Th1 1:9). He is the fountain of "truth," and the foundation of our "trust" (Ti1 4:10). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (Pe1 2:5). the pillar and ground of the truth--evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Gal 2:9; compare Rev 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (Co1 3:11). The apostles are foundations in a secondary sense (Eph 2:20; Rev 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (Ti1 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mat 16:18; Mat 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mat 16:18; Mat 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," Ti2 2:19), the final support of the building [ALFORD]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.”