Not given to wine, no striker, but modest, not quarrelsome, not covetous, but

“Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent." [1 Timothy 3:3; Titus 1:7] Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before men." [Romans 12:17] For this is comely, that God be glorified in us in all things.”

“"Not given to wine": here he does not so much mean intemperate, as insolent and impudent. "No striker": this too does not mean a striker with the hands. What means then "no striker"? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them. "Not greedy of filthy lucre, but patient: not a brawler, not covetous;" ... But why does he say, speaking of a Bishop, that he should be "not given to wine, hospitable," when he should name greater things? Why said he not that he should be an Angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. "The good Shepherd giveth his life for the sheep" (John x. 11); and again, "He that taketh not his cross and followeth after me, is not worthy of me." (Matt. x. 38) But "not given to wine," he says; a good prospect indeed, if such are the things of which a Bishop is to be admonished! Why has he not said that he ought to be already raised above the world? But dost thou demand less of the Bishop, than even of those in the world? For to these he saith, "Mortify your members which are upon the earth" (Col. iii. 5), and "He that is dead, is freed from sin." (Rom. vi. 7) "They that are Christ's have crucified the flesh"; and Christ again says, "Whosoever forsaketh not all that he hath, he is not worthy of Me." (Luke xv. 33) Why are not these things required by Paul? Plainly because few could be found of such a character, and there was need of many Bishops, that one might preside in every city.”

“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.”

“Not given to wine,.... One that does not sit at it, or is continually drinking it, and is intemperate in the use of it; otherwise it is lawful for persons in such an office to drink wine, and sometimes absolutely necessary; see Ti1 5:23 it signifies one that is not given to much wine, as in Ti1 3:8 is not addicted to it, or a follower of it; the Syriac version renders it, "who does not transgress over wine", or go beyond due bounds in the use of it, who is not immoderate in it; the Arabic version renders it, "not insolent through wine", as one that is heated with it is fierce and furious, and wrangling and quarrelsome, and often very mischievous and injurious; and this sense is followed by some. No striker; either with his hands, so the Syriac version, "whose hand is not swift to strike"; not one who is nimble and ready at it, who no sooner is abused or injured, but he lifts up his hands and strikes; is but a word and a blow: or with his tongue; so the Arabic version, "not wounding with his tongue"; being too sharp and severe in the admonitions and reproofs of weak brethren, or fallen believers; and especially, he ought not to use scurrilous, reproachful, and contumelious language to any; see Jer 18:18. Not greedy of filthy lucre; not covetous of getting money, of amassing wealth and riches together; or desirous of popular applause and glory from men. This clause is not in the Alexandrian copy, nor in five of Beza's manuscripts and other copies, nor is it in the Vulgate Latin version, nor in any of the Oriental versions; it seems to be transcribed from Tit 1:7. And indeed it is unnecessary here; since the same is expressed by the word "covetous", at the end of the verse, and makes that a tautology; and moreover, by leaving out this clause, the opposition appears more manifest, between "no striker" and what follows, but patient; one who patiently bears all reproaches and injuries, puts up with affronts, and gives up what is his right and due, rather than contend, quarrel, and strike; who is patient towards all men, and does not bear hard on those that have offended, but is moderate and mild, and gentle in his censures, reproofs, and admonitions: not a brawler; not a quarrelsome litigious person, given to fighting, either with the fist or sword, or any other weapon: not covetous; or a lover of money in an immoderate way, greedy of worldly substance and riches, and insatiable in his desires after them; niggardly, sordid, and illiberal; acting a mercenary part; seeking his own things, and not the things of Christ; his gain from his quarter, and not the good of souls; and withholding from himself, from his family, and the poor, what ought to be enjoyed by them. Whereas, on the other hand, he ought to be generous and liberal, hospitable and charitable, and ready to communicate on all occasions, according to his abilities.”

“An eighth article in his character is, he must not be given to wine; μη παροινον. This word not only signifies one who is inordinately attached to wine, a winebibber or tippler, but also one who is imperious, abusive, insolent, whether through wine or otherwise. Kypke contends for this latter acceptation here. See his proofs and examples. Ninth - He must be no striker; μη πληκτην, not quarrelsome; not ready to strike a person who may displease him; no persecutor of those who may differ from him; not prone, as one wittily said, "To prove his doctrine orthodox By apostolic blows and knocks." It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and sometimes scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a scripture as this he might have seen the necessity of surrendering his mitre. Tenth - He must not be greedy of filthy lucre; μη αισχροκερδη, not desirous of base gain; not using base and unjustifiable methods to raise and increase his revenues; not trading or trafficking; for what would be honorable in a secular character, would be base and dishonorable in a bishop. Though such a trait should never appear in the character of a Christian prelate, yet there is much reason to suspect that the words above are not authentic; they are omitted by ADFG, many others, the Syriac, all the Arabic, Coptic, (and Sahidic), Ethiopic, Armenian, later Syriac, (but it appears in the margin), the Vulgate and Itala, and by most of the Greek fathers. Griesbach has left it out of the text, in which it does not appear that it ever had a legitimate place. The word covetous, which we have below, expresses all the meaning of this; and it is not likely that the apostle would insert in the same sentence two words of the same meaning, because they were different in sound. It appears to have been borrowed from Ti1 3:8. Eleventh - He must be patient; επιεικη, meek, gentle; the opposite to πληκτην, a quarrelsome person, which it immediately follows when the spurious word αισχροκερδη is removed. Where meekness and patience do not reign, gravity cannot exist, and the love of God cannot dwell. Twelfth - He must not be a brawler; αμαχον, not contentious or litigious, but quiet and peaceable. Thirteenth - He must not be covetous; αφιλαργυρον, not a lover of money; not desiring the office for the sake of its emoluments. He who loves money will stick at nothing in order to get it. Fair and foul methods are to him alike, provided they may be equally productive. For the sake of reputation he may wish to get all honourably; but if that cannot be, he will not scruple to adopt other methods. A brother heathen gives him this counsel: "Get money if thou canst by fair means; if not, get it by hook and by crook."”

“Not given to wine, or a lover of wine. This, says St. Chrysostom, is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. (1 Corinthians vi. 10.) — No striker. St. Chrysostom understands not striving, fighting or quarreling even with his tongue. — Not covetous [4] of money, as appears by the Greek text. (Witham)”

“Not given to wine--The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Phi 4:5). no striker--with either hand or tongue: not as some teachers pretending a holy zeal (Co2 11:20), answering to "not a brawler" or fighter (compare Kg1 22:24; Neh 13:25; Isa 58:4; Act 23:2; Ti2 2:24-25). not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).”