1 Timothy 3:6

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].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Ti 3:6. Μὴ νεόφυτον) not a man recently converted from heathenism. Such persons might be more easily and more safely set over others who have also been newly converted, Act 14:23, than over old and experienced Christians, who were numerous, and among whom the number of candidates was greater. It is a metaphor taken from plants; Joh 15:2, note, [Rom 6:5; Rom 6:11; Rom 6:17-18; 1Co 3:6-7.] The young plants generally exhibit a luxuriant verdure; the newly converted man has not yet been macerated by the cross.[25] The antithesis is an aged disciple, Act 21:16 [Mnason of Cyprus, ἀρχαίῳ μαθητῇ].—ΤΥΦΩΘΕῚς, lifted up with pride) The same word occurs, ch. 1Ti 6:4, note; 2Ti 3:4.—τύφω is ΚΑΊΩ, to burn: τῦφος, a smoking heat without flame: whence they are said ΤΥΦΟῦΣΘΑΙ, whom wine, as well as those whom a high opinion of their knowledge and pride [haughtiness], render no longer masters of themselves, and affect with giddiness [puffed up, having the head turned with conceit]: see Isa 28:7, Lutheran version.—εἰς κρίμα, into condemnation) i.e. into the same condemnation into which the devil fell, being lifted up, at the very beginning of his most blessed (brilliant) state, like a novice; comp. Job 38:15 [the high arm shall be broken], concerning the proud (ὑπερηφάνων, LXX.). “He seems to have been raised and exalted more than the other angels, to the government of many angels, though he was younger than many of them; and this very circumstance became the occasion of pride to him.”—Artem. ad init. Joh. præf., p. 23. The words of Paul do not bear out the whole of this statement. The condemnation here is taken passively; and yet ὀνειδισμὸς, reproach, in the following verse, is active; for condemnation corresponds to the internal condition of the soul: reproach is opposed to “a good report from those that are without;” and the devil may bring a reproach upon men, he cannot bring them into condemnation; for he does not judge, but is judged.

[25] In every kind of life, it may be observed, that those who immediately begin at the highest point of elevation can hardly adopt wise measures for their own advantage, scarcely condescend to inferiors, cannot be affected by the condition of the afflicted, and cannot rule themselves, and maintain moderation in all things; but all these qualities particularly apply to the office of a bishop.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_3:6. Μὴ νεόφυτον] depending on δεῖ … εἶναι in 1Ti_3:2, is attached to the previous accusatives, 1Ti_3:5 being a parenthesis. Νεόφυτος is rightly explained by Chrysostom: οὐ τὸν νεώτερον ἐνταῦθα λέγει, ἀλλὰ τὸν νεοκατήχητον; comp. 1Co_3:6-7. Heinrichs is wrong if he thinks that, on account of what follows, the explanation rejected by Chrysostom is really the right one; for the rapid promotion to the episcopate of one newly admitted into the church, might easily have consequences to be dreaded by the apostle.

The reason why a novice (Luther) should not be bishop is given in the words that follow: ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. Τυφωθείς: lest he being beclouded with conceit (of foolish pride). The verb (which occurs only here and in 1Ti_6:4 and 2Ti_3:4) comes from τῦφος, which in the figurative sense especially denotes darkness, as beclouding mans mind so that he does not know himself, so that the consciousness of his own weakness is hidden from him; in 2Ti_3:4 it is appropriately joined with μηδὲν ἐπιστάμενος (comp. Athenaeus, vi. 238d). Τυφωθείς describes the conduct of the νεόφυτος which brings on him the κρίμα τοῦ διαβόλου.

εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου] Nearly all expositors take ὁ διάβολος here and in 1Ti_3:7 to be the devil. Some, again, explain it as the libellous fellow (Mosheim, Wegscheider, Hofmann; Luther: the slanderer). Against this latter view, however, there are three decisive arguments(1) According to the constant usage of the N. T., the substantive ὁ διάβολος always denotes the devil (it is otherwise in the LXX., but only in Est_7:4; Est_8:1).[121] (2) The singular has the definite article, which seems to mark out one definite individual, for the collective use of the singular can always be inferred from the context (as in Mat_12:35; Rom_14:1; 1Pe_4:18; Jam_2:6; this, indeed, is less the case in Jam_5:6); besides, here the idea of libeller is too indefinite for the train of thought; hence Hofmann is forced to define it arbitrarily: whoever makes it his business to speak evil of Christianity. (3) If, in the expression ἡ τοῦ διαβόλου παγίς, at 2Ti_2:26, ΤΟῦ ΔΙΑΒΌΛΟΥ cannot mean anything else than the devil, it is arbitrary to render it otherwise when used in the same expression at 1Ti_3:7.

ΚΡΊΜΑ is not equivalent to charge, accusation (Matthies), but the judgment, especially the judgment of condemnation.

τοῦ διαβόλου is mostly (even by Wiesinger and van Oosterzee) taken to be the genitivus objecti (comp. especially Rev_17:1), equivalent to the judgment which is executed on the devil (van Oosterzee), because κρίνειν is not the devils business; Bengel: diabolus potest opprobrium inferre (1Ti_3:7), judicium inferre non potest, non enim judicat, sed judicatur.[122] But the notion that the devil is delivered to condemnation because of self-conceit, cannot be scripturally proved. For this reason, and also because ΤΟῦ ΔΙΑΒΌΛΟΥ in 1Ti_3:7 is manifestly the subjective genitive, it is preferable to take it in the same way here (so, too, Plitt).[123] Of course the κρίμα of the devil cannot mean a trial which the devil holds, but the judgment which serves to give him foundation for accusing man with God (comp. the name for the devil, κατήγωρ, in Rev_12:10).[124]

[121] Paul uses the word only here and in ver. 7; 2Ti_2:26; Eph_4:17; Eph_6:11. In 2Ti_2:26 and in Eph_6:11, even Hofmann takes it to be the devil; but, on the other hand, both here and in Eph_4:17 he takes it to be the human slanderer.

[122] It is out of place to appeal to 2Pe_2:4 and Jud_1:6 (Wiesinger), since in these passages mention is made, not of the judgment which will be passed on the devil, but of the judgment which will be passed on a number of wicked angels.

[123] Had the apostle been thinking of the judgment which will be passed on the devil (Mat_25:41; Rev_20:4 [14, 15]), he would have expressed himself more clearly, with something like this: ἵνα μὴ χρινήται σὺν τῷ διαβόλῳ.

[124] Hofmann asserts that it is irrational to speak of a judgment which the devil pronounces; but we may ask, on the other hand, whether it is not irrational to speak of a devil without judgment.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 3:6 . 1Ti 3:6-7 have nothing corresponding to them in Titus , or in the qualifications for the diaconate in this chapter.

μὴ νεόφυτον κ . τ . λ .: not a recent convert . νεόφυτος in O.T. is used literally of a young plant (Job 14:9 ; Psa 127 (128):3; 143 (144):12; Isa 5:7 ). For its use in secular literature, see Deissmann, Bible Studies , trans. p. 220.

The significance of this qualification is apparent from its absence in the parallel passage in Titus . It is evident that Church organisation in Crete was in a very much less advanced state than in Ephesus. On the first introduction of the Gospel into a country, the apostles naturally “appointed their first fruits to be bishops and deacons” (Clem. Rom. i. § 42; Act 14:23 ), because no others were available; and men appointed in such circumstances would have no temptation to be puffed up any more than would the leaders of a forlorn hope. But as soon as there came to be a Christian community of such a size as to supply a considerable number of men from whom leaders could be selected, and in which office might be a natural object of ambition, the moral risk to νεόφυτοι of early advancement would be a real danger. It is difficult to avoid at least a passing attack of τύφωσις , if you are promoted when young.

τυφωθείς : τυφόω comes from τῦφος , the primary meaning of which is smoke or vapour , then conceit or vanity which befogs a man’s judgment in matters in which he himself is concerned. The R.V. always renders it puffed up . Vulg. here, in superbiam elatus .

κρίμα ἐμπέσῃ τοῦ διαβόλου : κρίμα is best taken in the sig. condemnation , as in Rom 3:8 , Rev 17:1 , and τοῦ διαβόλου as objective genitive: “ Lest he be involved in the condemnation which the devil incurred ,” or, the judgment pronounced on the devil , whose sin was, and is, pride. See Sir 10:13 , 2Pe 2:4 . So most commentators, especially the ancients. On the other hand, τοῦ διαβόλου in 1Ti 3:7 is the subjective genitive, a snare laid by the devil ; and it is possible to render κρίμα τ . διαβ . the accusation brought by the devil , or a judgment effected by the devil , who may succeed in this case, though he failed in that of Job. This is however not a natural translation; and it is to be observed that ἐμπίπτειν in reff. expresses a final doom, not a trial, such as that of temptation or probation. Dean Bernard takes τοῦ διαβόλου as subjective genitive in both verses; and in the sense of slanderer: the judgment passed by the slanderer; the snare prepared by the slanderer .

τοῦ διαβόλου : St. Paul uses this name for the Evil Spirit three times in the Pastorals and twice in Eph. (see reff.); ὁ πονηρός in Eph 6:16 ; ὁ Σατανᾶς elsewhere eight times. διάβολος , without the article, means slanderer in 1Ti 3:11 and reff. there.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6. μὴ νεόφυτον. Not a recent convert. The word (in the N.T. only found here) is used in the LXX. of newly planted trees (Psa 144:12), and thus is used by St Paul (cp. 1Co 3:6) of one who has been recently baptized. Christianity was long enough established at Ephesus to make such a rule practicable; and, in itself, it is highly reasonable. In Tit 1:6 this condition is omitted; it might have been inconvenient, as the Church there was of recent foundation. The ordination of recent converts from heathenism is forbidden in Can. Apost. 80.

τυφωθείς. Beclouded, sc. with pride at his elevation. τῦφος is smoke or steam, and the underlying idea is the bewildering and confusing effect of self-conceit. τυφοῦσθαι only occurs in the Greek Bible here, 1Ti 4:4 and 2Ti 3:4; but it is common in Greek literature.

εἰς κρίμα κ.τ.λ. The difficulty in this clause is resident in the words τοῦ διαβόλου. We observe, first, that the general structure of the sentence is parallel to the final clause of 1Ti 3:7; and hence that τοῦ διαβόλου should be taken similarly in both cases. It must, therefore, in 1Ti 3:6, as in 1Ti 3:7, be a gen. subjecti, not a gen. objecti; it is the κρίμα passed by the διάβολος, not the κρίμα pronounced on him (as in 1Ti 3:7 the παγίς is laid by him and not for him), that is here in question. Who then is ὁ διάβολος? It means the devil in 2Ti 2:26, as in Eph 4:27; Eph 6:11, these being the only places where the word is found in St Paul’s writings with the definite article prefixed. But διάβολος, without the article, occurs three times in the Pastoral Epistles (ch. 1Ti 3:11; 2Ti 3:3 and Tit 2:3) in the sense of slanderer or accuser; and we have Ἁμὰν ὁ διάβολος in Est 8:1 (cp. Est 7:4). It seems therefore, despite the general usage of the N.T. according to which ὁ διάβολος = the devil, legitimate to take it here as equivalent to the accuser. This rendering alone preserves the parallelism of clauses in 1Ti 3:6-7, and alone gives sequence to the thought of the writer. The accuser or slanderer is one of those people, to be found in every community, whose delight is to find fault with the demeanour and conduct of anyone professing a strict rule of life; that such opponents were known in the Apostolic Churches, the language of the Epistles repeatedly indicates. If the words be thus taken, there is no allusion to the fall of the devil through pride, or to the judgement passed on him (Jud 1:6); and we translate: no novice, lest being puffed up he fall into the judgement passed by the slanderer. The phrase ἑμπίπτειν εἰς occurs again ch. 1Ti 6:9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. For later formulation of this rule, cf. Apostol. Canon lxxx. (adding as reason, ἄδικον γὰρ τὸν μηδὲ πρόπειραν ἐπιδειξάμενον ἑτέρων εἶναι διδάσκαλον), Concil. Nic. Canon ii. with Bright’s note.

νεόφυτον] “a recent convert” (for the form, cf. σύμφυτος, Rom 6:5; and for the metaphor, 1Co 3:6). The word is used literally in the LXX and Inscr. (Deissmann, Bible St. s.v.); as a simile, Psa 143:12 υἱοὶ ὡς νεόφυτα: here, first as a metaphor; so in Tertullian, Præscr. 41, adv. Marc. i. 20.

τυφωθείς] 6:4, 2Ti 3:4 only in N.T., from τῦφος, smoke, with his head dazed and turned “in superbiam elatus,” Vulg.; entêté. It combines the ideas of conceit and folly; he may behave arrogantly to others and teach foolishly. Wetstein aptly quotes the warning of Tiberius, “ne quis mobiles adolescentium animos præmaturis honoribus ad superbiam extolleret,” Tac. Ann. iv. 17. For the harm wrought by τῦφος, cf. an interesting passage in Philo, de Decal. Son_1 and 2, τῦφος … δημιουργός ἐστιν ἀλαζονείας, ὑπεροψίας, ἀνισότητος … τύφῳ καὶ τὰ θεῖα ἐξωλιγώρηται.

τοῦ διαβόλου] The parallelism of 7 and 2Ti 2:26 makes it certain that this is “the devil,” not (as Weiss) “some human accuser.” But the analogy of 5:14, Tit 2:8 suggest that the devil is thought of as working through some human agent; cf. Ecclus. 51:2 ἐλυτρώσω τὸ σῶμά μου ἐξ ἀπωλείας καὶ ἐκ παγίδος διαβολῆς γλώσσης, Pro 6:24, and perhaps Eph 4:27.

κρῖμα τοῦ διαβ.] not (as Chrys. Pelag. Thdt. Calvin, Bengel) “the judgment passed on the devil,” which is not parallel to 7, and would naturally be τὸ κρῖμα, but “some judgment which the devil, the slanderer, the setter at variance, the accuser of the brethren (Rev 12:10, cf. Jud 1:9, Jud 1:2 P 2:11 κρίσιν), passes upon him. Such a novice is arrogant or foolish in teaching. The devil reproaches (7). This is your humble Christian! this your learned teacher! The devil lays snares (7) to draw him on and to discredit the whole community. The man makes shipwreck of his faith by some moral (1:19) or intellectual (6:21) failure; he is handed over to Satan (1:20); and he passes judgment, perhaps some bodily infliction, upon him; cf. Job_1 and 2 and Test. XII. Patr., Reuben 6, εἰς ὄλεθρον Βελίαρ καὶ ὄνειδος αἰώνιον.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Novice [νεοφυτον] . N. T. o. From neov new and futon a plant. Comp. 1Co 3:6, 7; Mt 14:13. Hence, a new convert, a neophyte. Comp. in LXX Job 14:9; Psa 127:3; Psa 143:12; Isa 5:7. Chrysostom explains it as newly catechised [νεοκατηχητος] ; but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized [νεοβαπτιστος] . After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give neofutov a Fayum papyrus of the second century A. D., of newly - planted palm trees. Comp. LXX, Psa 127:3 : "Thy sons as neofuta ejlaiwn plants of olives."

Being lifted up with pride [τυφωθεις] . Only in the Pastorals. See ch. 1ti 6:4; 2Ti 3:4. The verb means primarily to make a smoke : hence, metaphorically, to blind with pride or conceit. Neither A. V. nor Rev. puffied up, preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as the result of pride.

Fall into condemnation [εις κριμα εμπεση] . Krima in N. T. usually means judgment. The word for condemnation is katakrima. See especially Rom 5:16, where the two are sharply distinguished. Comp. Mt 7:2; Act 24:25; Rom 2:2; Rom 5:18; 1Co 6:7. However, krima occasionally shades off into the meaning condemnation, as Rom 3:8; Jas 3:1. See on go to law, 1Co 6:7, and on 1Co 11:29. Krima is a Pauline word; but the phrase ejmpiptein eijv krima to fall into judgment is found only here.

Of the devil [του διαβολου] . See on Mt 4:1, and on Satan, 1Th 2:18. Paul uses diabolov only twice, Eph 4:27; Eph 6:11. Commonly Satan. The use of diabolov as an adjective is peculiar to the Pastorals (see 1Ti 3:11; 2Ti 3:3; Tit 2:3), and occurs nowhere else in N. T., and not in LXX The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Rev 12:10 Satan is called the accuser of the brethren. In 1Co 5:5; 1Ti 1:20, men are given over to Satan for judgment. In ver. 7 the genitive diabolou is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 1:9; 2Pe 2:11), the snare of the devil (comp. 2Ti 2:26), and the judgment of the devil.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lest by reason that he is advanced to that degree, he take occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself is fallen into.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. 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. x. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6 Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for “novices” have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued.

Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some take Διαβόλου (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that “judgment” means slander. But again, “the judgment of Satan” may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, “If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.” Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) Not a novice.—In the Church of Ephesus, which, when Paul wrote these charges to Timothy, had been established some years, the chief pastor would have for the church office an ample choice of disciples of some considerable standing and experience. The word “novice” here refers rather to want of experience and standing in the Christian brotherhood than to “youth.” Timothy himself, to whom St. Paul was writing, and whom the Apostle had placed over this church, was at the time, comparatively speaking, still a man young in years, although old in trials and in Christian experiences.

Lest being lifted up with pride he fall into the condemnation of the devil.—The Greek word rendered here “being lifted up,” would be more happily Englished by being clouded or deluded. It marks the pride or vanity engendered by the finding himself in a position of authority for which no previous training and experience had fitted him. Such a “novice” would be in imminent danger of falling into the judgment passed by God upon the devil, whose fall was owing to the same blinding effect of pride.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. “Do not set a new convert to rule in high place lest ‘pride come’ again ‘before a fall’ as in Satan’s case: and again, let your ruler be one at whom the world can throw no stone; or its reproaches will do harm and may drive him back into his old sins.”

Not a novice] Lit. ‘a neophyte,’ a new convert. The objection raised against the authenticity of the Epistle from this verse cannot be sustained when the later date is granted, since we get a period of twelve years from a.d. 54, the commencement of St Paul’s three years’ work at Ephesus, to a.d. 66, the most probable date for this Epistle. See Introduction, ch. 6 fin.

lifted up with pride] Rather, puffed up. See note on 1Ti_6:4.

the condemnation of the devil] The same condemnation as that under which the devil came for pride; objective genitive. Compare ‘… what time his pride Had cast him out of heaven, with all his host Of rebel angels.’ Milton, Par. Lost, I. 36.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

Ver. 6. Not a novice] νεοφυτος. Rude and proud, a young scholar or newly converted, but well experimented, and sufficiently commended by men of worth. He that offered to run a race was led about by the crier, to see what any one present could object against him, ere he was suffered to run, as Chrysostom reporteth. {a} So it should be here. Was he not a fit man to be a doctor of divinity, and a teacher in Israel, who being asked something touching the Decalogue, denied that he had ever any such book as that in his study Another {b} (and he a bishop) taking up a Bible, and reading in it awhile, when one asked him what book he had there, he answered, What book it is I know not; but this I know, that it speaketh altogether against our religion. An ass might not be coupled with an ox in ploughing. No ignorant doltish ass may plough in God’s field the Church. Asinos elegit Christus et idiotas, saith Dr Beddingfield, sed oculavit in prudentes; simulque dona dedit et ministeria. Christ chose illiterate men, but made them learned and teachers of others.

He fall into the condemnation of the devil] διαβολος. That is, be condemned as the devil is, for his pride. Or, lest he come under the censure of calumniating persons, who have one common name (in Greek) with the devil. See 1Ti 3:11; 2Ti 3:3; Tit 2:3.

{a} Chrysost. Hom. xxii. ad Pop. Antioch.

{b} Amama, Antibarb. praefat. Luther. Chytraeus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Not a novice - Margin, “one newly come to the faith.” The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is “newly planted.” Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young “in years,” as one who is young “in faith.” Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.

Lest being lifted up with pride - We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being entrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.

He fall into the condemnation of the devil - That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride - a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honor which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered “lifted up” (τυφωθὲις tuphōtheis), is from a verb which means to smoke, to fume, to surround with smoke; then to “inflate” - as a bladder is with air; and then to be conceited or proud; that is, to be “like” a bladder filled, not with a solid substance, but with air.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Not a novice; not a young plant, that is, one that is newly made a member of the church of Christ; such persons are apt to swell in the opinion of their newly acquired knowledge, state, or dignity; and being so lifted up, they will be in danger of such a punishment as the devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the devil occasion to accuse them. Others here interpret διαβολου more appellatively, and understand by it a man that is an accuser, making the sense this, —and fall into the judgment, censure, or condemnation of men, accusing them for such behaviour.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Novice—Literal, new-plant; green young convert.

Lifted up with pride—At his sudden elevation. Condemnation for pride of the devil, who was cast down to hell for rebellion.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Puffed up for lifted up with pride, A.V A novice (neofuton); only here in the New Testament, but found repeatedly in the LXX in its literal sense of "a tree" or "plantation" newly planted. (Psa_127:3 (128:3, A.V); 144:12; Isa_5:7) Here the novice or neophyte is one recently converted and received into the Church (comp. Isa_61:3) As such he is not yet fit to be a ruler and a teacher of the brethren. The reason follows. Lest being puffed up he fall into the condemnation of the devil. Tufwqeiv, puffed up, is peculiar in the New Testament to the pastoral Epistles (1Ti_6:4; 2Ti_3:4) from tufov, smoke (comp. linon tufomenon, "smoking flax,". (Mat_12:10) The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; tufow, to wrap in smoke; tetufwmai, to be wrapt in clouds of conceit and folly (Liddell and Scott). The condemnation of the devil. A somewhat obscure phrase. It means either

(1) the same condemnation as that into which the devil fell through pride, and so Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or

(2) the condemnation or accusation of the devil. In the latter case krima would be used in the same sense as krisiv in Jud_1:9, and would mean the charge preferred against him by "the accuser of the brethren". (Job_1:9 Job_2:4, Job_2:5) One of the senses of krinw is "to accuse like kathgorein (Liddell and Scott). And this view agrees with ojneidismon kaida tou diabolou in ver. 7, which means, not the trap into which the devil fell, but the trap laid by the devil. It remains doubtful which is the true sense, but

(3) seems, on the whole, the most probable. The devil (tou diabolou) can only mean Satan, (Mat_4:1 Mat_13:39, etc.) though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in ver. 7.

The pastor must not be a novice.

"Not a novice.

I THE ADVANTAGES OF EXPERIENCE IN A PASTOR. The apostle does not refer to youth, but to inexperience. Yet the qualification must be regarded relatively; for a longer or a shorter probation might be required, according to circumstances. The Church at Ephesus had been long enough established to admit of a selection being made out of men of Christian experience and wisdom. It is significant to remark that no definite age is assigned for candidates for the ministry. In a Church like that of Ephesus, threatened with heresy within and violence without, it was necessary that the elders should be men with a rare understanding of the mysteries of the faith, and with a large fund of sanctified experience.

II THE REASON OR GROUND OF THE APOSTLE"S COUNSEL. "Lest, being besotted with pride, he should fall into the condemnation of the devil.

1. The risk of the novice is an undue self-elation, arising from the thought of the dignity of his office and of the estimation in which he is held on account of his gifts. His judgment would thus become clouded, and he would fail to see the true relation of things.

2. The consequence would be his falling under the very condemnation pronounced upon the devil. Thus a blinding pride would receive its just retribution.

3. It is evident that the apostle believed in the existence of a personal evil spirit, the adversary of God and man. It is equally evident that he regarded the fall of the devil as clue to pride, and that he regarded him as the tempter of man. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lest being puffed up - With this new honour, or with the applause which frequently follows it. He fall into the condemnation of the devil - The same into which the devil fell.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 6. A further qualification: not a novice, or recent convert (νεόφυτον, literally, newly planted). Of course such a qualification must be understood relatively—in some a less, in others a longer period of probation being required, according to circumstances. In quite recently planted churches, such as those of Crete mentioned in Titus, it would not be possible to obtain persons for the presbyterate who had been long established in the Christian faith, though even there also differences in this respect would be found to exist. But in Ephesus, and various other churches in that locality, where for probably not less than twelve or fifteen years there had been Christian communities, there was ample room for the prescription in question; hence it has a place here, while quite naturally it is not found in the instructions given to Titus. And as at Ephesus there were not only numerous adversaries outside the church, but adherents of error also beginning to ply their wiles within, it was of the more importance that those invested with the oversight of the community should be persons of some experience in the divine life—men whose intelligence and solidity of character had been already proved, lest, amid the fermenting of false opinions and the craft of designing hypocrites, they might be betrayed into evil. The specific ground assigned by the apostle is: lest, being carried with conceit, he should fall into the condemnation of the devil. The Authorized Version for τυφωθεὶς has “lifted up with pride,” but this scarcely hits the exact shade of meaning. The verb (from τῦφος, smoke, mist, cloud) denotes not simply the self-elating spirit which would raise one as to the clouds, but also the senseless, stupid character of such a spirit; its confusing, mystifying tendency acting like a lure to the emotions, and a cloud to the reason. What the apostle feared was, that the too sudden elevation to office might carry the individual off his feet, as it were, and render him an easy prey to the arts of plausible and designing men. The very probable result he expresses by a reference to the fall of the great adversary, as if this in such a case would be repeated afresh; for there can be little doubt that the condemnation spoken of—judgment in the sense of condemnation—is the genitive of object: the judgment passed upon the devil. The supposed neophyte, through his inexperience and undue elation of spirit, first falls into the sin of the old aspiring apostate, and then shares in his condemnation, passing from the sphere of a minister of light into the doomed condition of an instrument of darkness. The lesson, with its attendant warning, is for all times. It tells the church, that as there are temptations and perils peculiar to the ministerial office, so men should not be in haste to enter it, nor should others seek to push them prematurely forward. At the same time, the matter is wisely left in a certain indefiniteness; no precise age or specific term of probation is fixed in Scripture.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

A novice signifies, a young plant; here, a young, raw, unexperienced person; yet not so much young in years as in knowledge; for Timothy himself was very young: not a novice in religion then, not one that is unexperienced in the mysteries of the gospel, undertaking to teach others before he has learnt himself.

And the reason for this injunction is weighty; Lest being puffed up with pride, he fall into the condemnation of the devil; implying, that young, raw, and unexperienced persons, when put into public office, are in very great danger of falling into the sin of pride, the devil’s sin, and of exposing themselves to condemnation, the devil’s punishment because their knowledge is weaker, and their passions stronger, and their graces feebler, and they want that experience which should consolidate their judgments, and are therefore in great danger of self-exalting; for none so proud and confident as the ignorant and injudicious.

Note here, That when St. Paul says, Lest he fall into the condemnation of the devil, it is as if he had said, "Lest he be condemned for the same sin that the devil was condemned for, which was pride;" not that the devil will condemn him for his pride, for the more proud a man is, the more the devil approves him; nor is it the devil’s office to condemn, but to execute; he is the executioner, not the judge; he will not condemn for sin, but he will eternally torment them whom God condemns.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. Not a novice. One recently converted. Those chosen for bishops must be old and tried. Paul and Barnabas did not ordain elders until their second visit to the churches (Acts 14:23). Lifted up with pride. A novice, suddenly exalted, was in danger of undue elation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

He should not be a new convert

"He should not be a new believer" or "He must be a mature believer"

fall into condemnation as the devil

Paul speaks of the experience of being condemned for having done wrong as if it were a hole that a person could fall into. AT: "have God condemn him as he condemned the devil" (See: Metaphor)

those outside

"those outside of the church." Paul speaks of the church as though it were a place, and of unbelievers as though they were physically outside of it. AT: "those who are not Christians" (See: Metaphor)

he does not fall into disgrace and the trap of the devil

Paul speaks of disgrace and the devil causing someone to sin as if they were a hole or a trap into which a person falls. Here "fall into" means to experience. AT: "nothing causes him shame before the unbelievers and so that the devil does not cause him to sin" (See: Metaphor)

translationWords

proud

condemn

Satan

disgrace

snare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6.] (the negative characteristics are resumed) not a novice (νεόφυτον τὸν εὐθὺς πεπιστευκότα καλεῖ· ἐγὼ γάρ, φησίν, ἐφύτευσα. οὐ γάρ, οὕς τινες ὑπέλαβον, τὸν νέον τῆς ἡλικίας ἐκβάλλει, Thdrt. So Chr. (νεοκατήχητος), Thl. (νεοβάπτιστος). An objection has been raised to this precept by Schleierm., that it could hardly find place in the apostolic church, where all were νεόφυτοι. Matthies answers, that in Crete this might be so, and therefore such a precept would be out of place in the Epistle to Titus, but the Ephesian church had been many years established. But De W. rejoins to this, that the precepts are perfectly general, not of particular application. The real reply is to be found, partly by narrowing the range of νεόφυτος, partly in assigning a later date to these Epistles than is commonly held. The case here contemplated is that of one very recently converted. To ordain such a person to the ministry would, for the reason here assigned, be most unadvisable. But we cannot imagine that such period need be extended at the most to more than three or four years, in cases of men of full age who became Christians; and surely such a condition might be fulfilled in any of the Pauline churches, supposing this Epistle to bear any thing like the date which I have assigned to it in the Prolegg. ch. vii. § ii.), lest being besotted with pride (from τῦφος, smoke, steam, and hence metaphorically, the pother which a man’s pride raises about him so that he cannot see himself or others as they are. So τὰ τῆς ψυχῆς, ὄνειρος καὶ τῦφος, Marc. Antonin. ii. 17: τὸν τῦφον ὥσπερ τινὰ καπνὸν φιλοσοφίας εἰς τοὺς σοφιστὰς ἀπεσκέδασε, Plut. Mor. (p. 580 c. Palm. Lex.) Hence τυφοῦσθαι, which is used only in this metaphorical sense, to be thus blinded or bewildered with pride or self-conceit. So τετυφωμένος ταῖς εὐτυχίαις, Strabo xv. p. 686,—ἐπὶ πλούτοις τε καὶ ἀρχαῖς, Lucian, Necyom. 12. See numerous other examples in Palm and Rost’s Lex., from whence the above are taken) he fall into the judgment of the devil (these last words ore ambiguous. Is τοῦ διαβόλου (1) the genitive objective (as Rom 3:8), ‘the judgment into which the devil fell,’—or (2) the genitive subjective, ‘the judgment which is wrought by the devil?’ (1) is held by Chrys. (εἰς τὴν καταδίκην τὴν αὐτήν, ἣν ἐκεῖνος ἀπὸ τῆς ἀπονοίας ὑπέμεινε), Thdrt. (τῇ τοῦ διαβόλου τιμωρίᾳ περιπεσεῖται), Thl., Œe., Pel., Calv. (‘in eandem cum diabolo condemnationem ruat.’ See below under (2)), Beza, Est., Grot. (‘id est, pœna qualis diabolo evenit, qui de cœlo dejectus est, 2Pe 2:4, nempe ob superbiam, Sir. 10:13’), Beng., Wolf (‘repræsentato diaboli exemplo’), Heinr., Heydenreich, Mack, De W., Wiesinger, al.: and by Ellicott. (2) by Ambr. (apparently: ‘Satanas præcipitat eum’), Heumann, Matthies (“if a Christian church-overseer allowed himself to be involved in a charge of pride, the adversary (in concreto living men, his instruments) might by it have reason as well for the accusation of the individual as for inculpation of the congregation, cf. ch. 5:14, Eph 4:27,” cited by Huther), Calv. (as an alternative: “activam significationem non rejicio, fore ut diabolo causam sui accusandi præbeat.” He adds, “sed verior Chrysostomi opinio”), Bezn (altern.), Huther.

It is hardly worth while recounting under this head, the views of those who take τοῦ διαβόλου for a slanderer, inasmuch as ὁ διάβολος never occurs in this sense in the N. T. (on διάβολος, adjective, in this sense, see below, ver. 11). This is done in both verses 6 and 7, by Luther (Lästerer), Rosenm., Michaelis, Wegseh., Flatt: in verse 6 and not in verse 7, by Erasm., Mosheim, al.

In deciding between the above, one question must first be answered: are we obliged to preserve the same character of the genitive in verses 6 and 7? because, if so, we must manifestly take (2): for (ὀνειδισμὸν κ.) παλίδα τοῦ διαβόλου (see below) cannot bear any other meaning than ‘the (reproach and) snare which the devil lays.’ This question must be answered, not by any mere consideration of uniformity, but by careful enquiry into the import of the substantive κρῖμα. I conceive we cannot understand it here otherwise than as a condemnatory sentence. The word is a vox media; οὐκ εὔκρτον τὸ κρῖμα, Æsch. Suppl. 392: but the dread here expressed of falling into it necessarily confines it to its adverse sense. This being so, Bengel’s remark is noticeable:—“diabolus potest opprobrium inferre, judicium non potest: non enim judicat, sed judicatur.” To this Huther answers, that we must not consider the κρῖμα of the devil as necessarily parallel with God’s κρῖμα, any more than with man’s on his neighbour. “To understand,” he continues, “the κρῖμα τοῦ διαβόλου, we must compare Eph 2:2, where the devil is called τὸ πνεῦμα τὸ νῦν ἐνεργοῦν ἐν τοῖς υἱυῖς τῆς ἀπειθείας: so that whatever the world does to the reproach (zur Schmach) of Christ’s Church, is the doing of the spirit that works in the world, viz. of the devil.” But surely this reply is quite inadequate to justify the use of the decisive κρῖμα: and Huther himself has, by suggesting ‘reproach,’ evaded the real question, and taken refuge in the unquestioned meaning of the next verse. He goes on to say, that only by understanding this of a deed of the Prince of the antichristian world, can we clearly establish a connexion with the following verse, pointed out as it is by δέ. But this is still more objectionable: δὲ καί disjoins the two particulars, and introduces the latter as a separate and additional matter. From the use of the decisive word κρῖμα, I infer that it cannot be an act of the adversary which is here spoken of, but an act in which ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. Then as to uniformity with ver. 7, I should not be disposed to make much account of it. For one who so loved similarity of external phrase, even where different meanings were to be conveyed, as St. Paul, to use the genitives in κρῖμα τοῦ διαβόλου and παγὶς τοῦ διαβόλου in these different meanings, is surely nothing which need cause surprise. τοῦ διαβόλου is common to both: the devil’s condemnation, and the devil’s snare, are both alike alien from the Christian, in whom, as in his divine Master, the adversary should find nothing, and with whom he should have nothing in common. The κρῖμα τοῦ διαβόλου is in fact but the consummation of that state into which the παγὶς τοῦ διαβόλου is the introduction. I therefore unhesitatingly adopt (1)—the condemnation into which Satan fell through the same blinding effect of pride).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.