1 Timothy 3:6

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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.

Matthew Henry's Concise Commentary

3:1-7 If a man desired the pastoral office, and from love to Christ, and the souls of men, was ready to deny himself, and undergo hardships by devoting himself to that service, he sought to be employed in a good work, and his desire should be approved, provided he was qualified for the office. A minister must give as little occasion for blame as can be, lest he bring reproach upon his office. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are put together in Scripture, they assist one the other. The families of ministers ought to be examples of good to all other families. We should take heed of pride; it is a sin that turned angels into devils. He must be of good repute among his neighbours, and under no reproach from his former life. To encourage all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you alway, even unto the end of the world, Mt 28:20. And he will fit his ministers for their work, and carry them through difficulties with comfort, and reward their faithfulness.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

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 (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Ac 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 (1Ti 6:4; 2Ti 3:4).

condemnation of the devil—into the same condemnation as Satan fell into (1Ti 3:7; 2Ti 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Isa 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].

Matthew Poole's Commentary

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 diabolou 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.

Gill's Exposition of the Entire Bible

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 1 Timothy 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.

Geneva Study Bible

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

(d) Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Timothy 3:6. Μὴ νεόφυτον] depending on δεῖ … εἶναι in 1 Timothy 3:2, is attached to the previous accusatives, 1 Timothy 3:5 being a parenthesis. Νεόφυτος is rightly explained by Chrysostom: οὐ τὸν νεώτερον ἐνταῦθα λέγει, ἀλλὰ τὸν νεοκατήχητον; comp. 1 Corinthians 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 1 Timothy 6:4 and 2 Timothy 3:4) comes from τῦφος, which in the figurative sense especially denotes darkness, as beclouding man’s mind so that he does not know himself, so that the consciousness of his own weakness is hidden from him; in 2 Timothy 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 1 Timothy 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 Esther 7:4; Esther 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 Matthew 12:35; Romans 14:1; 1 Peter 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 2 Timothy 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 1 Timothy 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 Revelation 17:1), equivalent to “the judgment which is executed on the devil” (van Oosterzee), because κρίνειν is not the devil’s business; Bengel: diabolus potest opprobrium inferre (1 Timothy 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 1 Timothy 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 Revelation 12:10).[124]

[121] Paul uses the word only here and in ver. 7; 2 Timothy 2:26; Ephesians 4:17; Ephesians 6:11. In 2 Timothy 2:26 and in Ephesians 6:11, even Hofmann takes it to be the devil; but, on the other hand, both here and in Ephesians 4:17 he takes it to be the human slanderer.

[122] It is out of place to appeal to 2 Peter 2:4 and Judges 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 (Matthew 25:41; Revelation 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.

Expositor's Greek Testament

1 Timothy 3:6. 1 Timothy 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; Psalms 127 (128):3; 143 (144):12; Isaiah 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; Acts 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 Romans 3:8, Revelation 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, 2 Peter 2:4. So most commentators, especially the ancients. On the other hand, τοῦ διαβόλου in 1 Timothy 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 Ephesians 6:16; ὁ Σατανᾶς elsewhere eight times. διάβολος, without the article, means slanderer in 1 Timothy 3:11 and reff. there.

Cambridge Bible for Schools and Colleges

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 1 Timothy 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.

Bengel's Gnomen

1 Timothy 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, Acts 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; John 15:2, note, [Romans 6:5; Romans 6:11; Romans 6:17-18; 1 Corinthians 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, Acts 21:16 [Mnason of Cyprus, ἀρχαίῳ μαθητῇ].—ΤΥΦΩΘΕῚς, lifted up with pride) The same word occurs, ch. 1 Timothy 6:4, note; 2 Timothy 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 Isaiah 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.

Pulpit Commentary

Verse 6. Puffed up for lifted up with pride, A.V. A novice (νεόφυτον); only here in the New Testament, but found repeatedly in the LXX. in its literal sense of "a tree" or "plantation" newly planted (Psalm 127:3 (Psalms 128:3, A.V.); 144:12; Isaiah 5:7). Here the novice or neophyte is one recently converted and received into the Church (comp. 1 Corinthians 3:6; Isaiah 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. Τυφωθεις, puffed up, is peculiar in the New Testament to the pastoral Epistles (1 Timothy 6:4; 2 Timothy 3:4), from τυφός, smoke (comp. λίνον τυφόμενον, "smoking flax," Matthew 12:10). The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; τυφόω, to wrap in smoke; τετύφωμαι, 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 κρῖμα would be used in the same sense as κρίσις in Jude 1:9, and would mean the charge preferred against him by "the accuser of the brethren" (comp. Job 1:9; Job 2:4, 5). One of the senses of κρίνω is "to accuse" - like κατηγορεῖν (Liddell and Scott). And this view agrees with ὀνειδισμὸν καὶ παγίδα τοῦ διαβόλου 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

(2) seems, on the whole, the most probable. The devil (τοῦ διαβόλου) can only mean Satan (Matthew 4:1; Matthew 13:39, etc.), though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in ver. 7. 1 Timothy 3:6

Vincent's Word Studies

Novice (νεόφυτον)

N.T.o. From νέος new and φυτόν a plant. Comp. 1 Corinthians 3:6, 1 Corinthians 3:7; Matthew 15:13. Hence, a new convert, a neophyte. Comp. in lxx Job 14:9; Psalm 127:3; Psalm 143:12; Isaiah 5:7. Chrysostom explains it as newly catechised (νεοκατήχητος); but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized (νεοβάπτιστος). 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 νεόφυτος a Fayum papyrus of the second century A. D., of newly-planted palm trees. Comp. lxx, Psalm 127:3 : "Thy sons as νεόφυτα ἐλαιῶν plants of olives."

Being lifted up with pride (τυφωθεὶς)

Only in the Pastorals. See 1 Timothy 6:4; 2 Timothy 3:4. The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or conceit. Neither A.V. nor Rev. puffed 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 (εἰς κρίμα ἐμπέσῃ)

Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα to fall into judgment is found only here.

Of the devil (τοῦ διαβόλου)

See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 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 Revelation 12:10 Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7 the genitive διαβόλου is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jde 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil.