Not a neophyte: lest being puffed up with pride, he fall into the judgment of the devil.

“Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; "not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused.". It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace.”

“Indeed, nothing so estranges from the mercy of God and gives over to the fire of hell as the tyranny of pride.… Therefore, let us check this puffing up of the soul, and let us cut out this tumor, if we wish to be pure and be rid of the punishment prepared for the devil. Listen to Paul declaring that the proud must suffer those very penalties: "Not a new convert, lest he be puffed up with pride and incur the condemnation passed on the devil."”

“What does Paul mean by saying "or he may be puffed up with conceit and fall into the condemnation of the devil"? It doesn't mean he is to be judged by the devil but that he is to be condemned with the devil. The devil, after all, won't be our judge. He himself fell through pride. Like him, one who has become godless on account of pride will be condemned to everlasting fire. We are to consider carefully, Paul is saying, to whom a position of eminence is given in the church, lest the person being lifted up should through pride fall into the very judgment into which the devil fell.”

“For, I saw, saith the Lord, Satan like lightning fall from heaven; for being puffed up because of the service entrusted to him by God for the good of men, and because it was his office to move the air for man and regulate its motion for his uses, and deeming that he had of himself advanced of his own will to this height, he usurped to himself the worship due to God, and was forthwith hurled down. For the Apostle again when instructing Timothy not to be hasty in conferring office on a neophyte—one, that is, who has but recently been converted to the faith, thus addressed him: Not a neophyte, lest being puffed up he fall into the condemnation of the devil; which, says the Apostle, the devil suffered through being puffed up, and has hereby clearly shown why he was hurled down, namely, by his being puffed up, deeming himself to be God, whence also he had the wish to communicate his own disease to man, saying: Ye shall be as Gods.”

“Above the Apostle showed what sort of person a bishop ought to be in himself; here he shows what sort he ought to be in relation to the multitude. And first with respect to the multitude of his household family; second with respect to the multitude of the Church, at *not a neophyte*; third with respect to the multitude of unbelievers, at *but it is necessary*. Again, first he shows what sort he ought to be in relation to his household family; second he assigns the reason for this, at *but if anyone*. Again, first he shows that due governance of the family is required of a bishop; second, the good instruction of his children, at *having children*. He says therefore: a bishop must preside well over his household, that is, his family, so that he governs it well. But good governance is not only the acquisition of riches, since these are not the end of household management but instruments; rather its end is right living. Ecclesiasticus 44:6: *making peace in their houses*. But especially in the household family the children are foremost. And therefore he says of them specifically, *having his children in subjection*, that is, that he should rule over his children without being softened by the tenderness of love, which sometimes he extends toward his children. Now among the other things which are required in the children of bishops — the children they had before they were bishops — it is required that they be chaste. Therefore it is added, *with all chastity*, because their evil life would be a testimony against their parent and prelate. Ecclesiasticus 10:2: *as the judge of the people is himself, so also his ministers; and as is the ruler of a city, such also are those dwelling in it*. Wisdom 4:6: *for all the children who are born of unlawful unions are witnesses of wickedness against their parents in their examination*. The second reason is that the people gather at the bishop's house, and therefore it is necessary that they be chaste. Against this stands 1 Kings 2:22, where the sons of Heli, not chaste, corrupted the women coming to the temple. Hence Heli too was punished by the Lord. Then when he says *but if anyone*, he assigns the reason for what he has said. For someone could say: what does it matter to a bishop that he govern his family well, since the common care presses upon him? And therefore he says, *but if anyone* [know not how to rule] *his own house*, etc., namely his own family. Luke 16:10: *he who is faithful in the least is faithful also in the greater*. Yet it happens frequently that some are not good at ruling in small household matters who nevertheless rule well in greater ones. But what he says, *know not*, this not-knowing refers to negligence. For he who neglects small things easily neglects great ones, although one who does not care about small things sometimes conducts himself well in greater ones. Consequently he shows how he should conduct himself toward the multitude of the Church, in which he ought not to be a novice in the faith, but of long standing. Hence he says *not a neophyte*, that is, one having a new faith. Acts 1:21: *it is necessary to choose one of those who [have been] with us, et cetera*. Again, Numbers 11:16: *gather to me seventy men of the elders, whom you know to be elders of the people and masters and leaders, et cetera*. But, as it is said in Wisdom 4:8, *venerable old age is not that of long duration, nor counted by the number of years*. For it happens sometimes that grace abounds in some newcomers, and they have, together with youthful age, an old age of character — men who are advanced by dispensation, as Ambrose was by divine inspiration. Hence what he says here pertains to those who are neophytes not only in age, but who are also neophytes in perfection. And the reason for this is *lest into pride, et cetera*. For when someone newly coming to the faith is also advanced to some position, he reckons himself better than others and greatly necessary, as if, unless he existed, they would have no means by which the Church could be provided for. And he says *of the devil*, because the devil himself was condemned on account of the sin of pride. Then when he says *but it is necessary that he*, etc., he shows how he should conduct himself toward the multitude of unbelievers, and he sets down the proofs. First, that he be of good reputation. Colossians 4:5: *walk in wisdom toward those who are outside*. 1 Peter 2:12: *having your conduct good among the gentiles*. And this is necessary for a prelate, because the conduct of the whole congregation is judged by the prelate. But on the contrary, 2 Corinthians 6:8: *through infamy and good report*. I respond: infamy arises sometimes from the fault of the one who is defamed, and this he forbids here; sometimes from the malice of those who detract, and in this case one must have patience, and it is of this that the Apostle speaks there. But here he speaks of one to be taken up as bishop, who, even if he is good and is falsely defamed, ought to bear it patiently. Second he assigns the reason; hence he adds, *that he fall not into reproach, et cetera*. Here he touches on a twofold danger: namely lest he become an object of reproach, and by this his authority be diminished, and consequently the boldness of correcting be taken away. Matthew 7:5: *cast out first the beam, et cetera*. Second, lest he fall into the snare of the devil, namely sometimes by bearing it impatiently, through which the defamed man is stirred up to hatreds, and despairs, and the like. And that a prelate be hateful to the laity happens if he neglects the worship of divine praise. Malachi 2:8f: *you have made void the covenant of Levi, says the Lord of hosts, wherefore I have given you contemptible and low before all the people*. Then when he says *deacons*, etc., he shows the things pertaining to deacons, which in Greek is the same as ministers. For in the primitive Church there were only three orders, as Dionysius says, namely of bishops, of presbyters, and of ministers; and they were not divided into different grades, but all were in one order, on account of the scarcity of ministers and on account of the newness of the Church. First therefore he shows what sort they ought to be in themselves; second, with respect to others, at *women*. Again, first he shows what sort they ought to be; second, how they are to be examined, at *and let these*. Again, first he shows what sort they ought to be with respect to their own body; second, with respect to external things, at *not [given to] filthy [lucre]*; third, with respect to other things, at *holding*, et cetera. Again with respect to the body, first he shows the qualities as to the whole body; second, as to the restraint of the mouth. He says therefore: I say that bishops ought to be chaste, and likewise deacons must be, because the contrary of chastity makes one unfit for spiritual things, since it draws the mind away from spiritual things, which such men must needs have raised up. Isaiah 52:11: *be clean, you who carry the vessels of the Lord*. Luke 12:35: *let your loins be girded*. Then he shows what sort they ought to be as to the mouth. The mouth serves speech and taste. As to the first he says, *not double-tongued*. Ecclesiasticus 28:16: *a third tongue has stirred up many, and scattered them from nation to nation*. The double-tongued is one having two tongues. Such deacons will not be ministers of peace. As to the second he says, *not much [wine]*. Proverbs 23:29f: *who has woe? whose father has woe? who has quarrels? who has pits? who has wounds without cause? who has the digging under of the eyes? Is it not those who linger over wine and study to drink up cups?* Isaiah 5:22: *woe to you who are mighty to drink wine, and men strong to mix drunkenness*. Then when he says *not pursuing base gain*, he shows how they should conduct themselves toward external things. For not only are they sometimes turned aside from justice on account of desire for gain, but also from truth, saying things that ought not to be said. And therefore temporal gain is forbidden them, by which is understood every dishonest gain. But as to their disposition he says, *holding*, etc., and he instructs them, first as to faith, second as to purity of conscience. Hence he says *the mystery of the faith*, not *the faith*, that is, not merely simple faith, but the understanding of that which is hidden in the faith. For mystery is the same as hidden, because ministers ought to know not only those things about the faith which the people also understand, but also the mysteries, because they must instruct others. 1 Peter 3:15: *ready always to give satisfaction to everyone who asks you a reason concerning that faith and hope which is in you, et cetera*. Likewise a pure conscience, because an impure one causes one to err in the faith. Above 1:5: *but the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith*. Then when he says *and let these first be proved, and so*, etc., he shows how they are to be examined. For someone could say: I suppose all are good. For this ought to be so in your estimation, but as to their promotion, all must be examined. Hence they themselves too are examined; hence he says, *and these*, et cetera. *No crime*, that is, mortal sin; but he does not mean venial sin, because, as it is said in 1 John 1:8, *if we say that we have no sin, we deceive ourselves, and the truth is not in us*. Nor does he say, *who have had*, but *having*, that is, who are notable and have the crime of infamy upon them. Otherwise this would be to derogate from the keys of the Church. Then when he says *women*, etc., he shows how they should conduct themselves toward others. And first he sets down his instruction; second the reason, at *for he who [serves] well*. Concerning the first he does two things: for first he shows how they should conduct themselves toward their wives, whom they had in the primitive Church, and he speaks for that state of affairs. Second, how toward their children, at *who [rules] his children*. Again, the first is divided into two: for first he shows what sort their wives ought to be; second, how they themselves should conduct themselves toward them, at *deacons*. In their wives he requires four things, namely chastity, modesty, sobriety, and fidelity. He says therefore: likewise, as I have said concerning deacons, I say concerning women, that it is necessary that they be *chaste*. Ecclesiasticus 26:19: *grace upon grace is a holy and modest woman*. Likewise *modest in tongue*, *not detractors*. Ecclesiasticus 10:11: *as if a serpent should bite in silence, he who detracts has nothing less than it*. Likewise *sober*, which is the greatest ornament of women. Above 2:9: *likewise also women in seemly attire, with modesty and sobriety*. Likewise *faithful*, either to God as to true faith, or to their husbands. But what fault is it of the deacon's if his wife is bad? I respond: someone is kept back from ministry not only on account of fault, but also on account of some impediment to the ministry. And therefore, even if apart from their own fault their wives could be bad, nevertheless they present an impediment in two ways: first, because when they are bad, they need greater care, and by this their husbands would have less leisure for ecclesiastical ministries; second, because husbands are corrupted by their wives. Likewise it would be a danger, because many people frequent the houses of the ministers of the Church. But the Cataphrygians said that, since among the deacons mention is made of women, women can be ordained to sacred orders. But it must be known that in law some women are sometimes called deaconesses, not because they have an order of this kind, but on account of some ministry of the Church, just as in Greek any minister is called a deacon.”

“Not a novice,.... Or one newly planted, the Arabic version adds, "in the faith"; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word "a plant", is by the Septuagint in Job 14:9 rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is, lest being lifted up with pride; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger that he fall into the condemnation of the devil; or "of the slanderer", as the word is rendered in Ti1 3:11 and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.”

“Fifteenth - It is required that he be not a novice - Νεοφυτον· Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible); one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he fall into the condemnation of the devil. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle's term τυφωθεις, puffed up, inflated, is a metaphor taken from a bladder when filled with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind, but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern, "From such apostles, O ye mitred heads, Preserve the Church; and lay not careless hands On skulls that cannot teach, and will not learn." From these words of the apostle we are led to infer that pride or self-conceit was the cause of the devil's downfall. In Ecclus. 10 there are some excellent sayings concerning pride: "Pride is hurtful before God and man." "Why is earth and ashes proud?" "The beginning of pride is when one departeth from God." "For pride is the beginning of sin; and he that hath it shall pour out abomination." "Pride was not made for Men." See verses 7, 9, 12, 13, and 18, of the above chapter.”

“Not a neophyte. Not one newly as it were planted, or newly instructed in the faith. (Witham) — That is, one lately baptized, a young convert. (Challoner) — He fall into the judgment and condemnation of the devil, by returning to his evil habits he has so lately quitted. (Witham) — Devil; i.e. into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. (Calmet) — Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. (Bible de Vence)”

“not a novice--one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (Rom 6:5; Rom 11:17; Co1 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Act 21:16, "an old disciple." lifted up with pride--Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (Ti1 6:4; Ti2 3:4). condemnation of the devil--into the same condemnation as Satan fell into (Ti1 3:7; Ti2 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Isa 14:12-15; Joh 12:31; Joh 16:11; Pe2 2:4; Jde 1:6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (Ti1 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [BENGEL].”