1 Timothy 3:8

Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) Likewise must the deacons.—We possess scattered and at the same time casual notices of this lower order of deacons dating from the very first days of the faith. The order clearly sprang out of the needs of the rapidly increasing church. Some two years after the Ascension (A.D. 34-35) the seven deacons were appointed to assist the Apostles as almoners of the brethren; as the Church’s life developed, the functions of these primitive subordinate ecclesiastical officers were enlarged. The history of the career of Stephen and Philip supply ample evidence of this. Out of his first apostolic appointment in the year 34-35, no doubt, was developed that great inferior order in the Church, respecting which these definite rules and authoritative regulations were laid down by the Apostle Paul in his instructions to Timothy in the matter of church government and order. These primitive deacons were evidently assistants to and probably in many cases supplied the place of the presbyters. The great similarity of the directions of St. Paul respecting the qualifications to be looked for in both, implies this; still their original employment as administrators of the Church’s funds and distribution of her alms remained to them. We can trace the existence of the order through and beyond the Apostle’s time:—

Jerusalem

. . .

A.D.

34-35.

Original foundation of order by the Apostles at Jerusalem. Acts 4:1-6.

Corinth

. . .

A.D.

55.

1Corinthians 12:28.

Rome

. . .

A.D.

58-9.

Romans 12:7.

Philippi

. . .

A.D.

63.

Philippians 1:1.

Ephesus

. . .

A.D.

66.

1Timothy 3:8; 1Timothy 3:13.

Asia Minor

. . .

A.D.

63-69

1Peter 4:11.

. . .

A.D.

138-40

Justin Martyr. Apology, i. 65, “Those with us who are called deacons,” and Apology, i. 67.

Corinth.—Deacons apparently alluded to under ἀντιλήψεις—“helps” (1Corinthians 12:28). See also 1Timothy 3:5 of same chapter: διαιρέσεις διακονιῶν.

Rome.— είτε διακονίαν, ἐν, τῆ διακονία. Reference lost in English translation, “or ministry, (let us wait) on our ministering” (Romans 12:7).

Asia Minor.—εί τις διακονεῖ. Reference lost in English translation, “if any man minister” (1Peter 4:11).

Thus in the first half of the second century we find the order regularly and apparently universally established, constituting an acknowledged part of the Christian system of ecclesiastical government. The scattered notices of the diaconate in the New Testament, dating almost from the Ascension—over a period exceeding thirty years—show us how, out of the needs of the Church, arose this subordinate order, which was rapidly developed as the Catholic Church increased. The differences between the deacon of the Pastoral Epistles, and the deacon of the writings of Justin Martyr, are exactly what we should expect would result from the seventy years of gradual but progressive organisation under men like St. John and his disciples and the immediate successors of the Apostles.

Be grave.—St. Paul again repeats the need for this feature of character being found in the lower order of ecclesiastical officers. The reverent decorum, the quiet gravity, which never interferes with the innocent, childlike happiness (see Note on 1Timothy 3:4), is especially to be looked for in a deacon, who ought to show an example of every-day Christian life.

Not doubletongued.—Bengel well paraphrases it, ad alios alia loquentes. The deacon would have in his duties connected with the administration of the Church’s alms, and also in his more directly spiritual work, much opportunity of meeting with and talking to the various families of the flock of his Master. He must be watchful, in these visits, of his words, not suiting them to the occasion, and then unsaying in one house what he had affirmed in another. Such a grave fault—not an uncommon one—would, in the long run, deeply injure his influence abroad, and would inflict a deadly wound on his own spiritual life.

Not given to much wine.—The professed minister—the advocate for the cause of the poor and needy—must show an example of the strictest sobriety, must be pointed at as one caring little for the pleasures of the table. How well and nobly the young lieutenant of St. Paul aimed at showing in himself a self-denying example to the flock, we see from 1Timothy 5:23, when the old master deemed it requisite to warn his earnest, brave disciple from an asceticism which was positively weakening his power of work and endurance.

Not greedy of filthy lucre.—Those entrusted with the care of the Church’s alms surely must be especially careful of their reputation in the matter of covetousness—among the “chosen” of Timothy there must be no Judas.

Benson Commentary

1 Timothy 3:8-9. Likewise the deacons — Of whom see on Acts 6:3-4, and Php 1:1; must be grave — Or serious, as some render σεμνους: men of a steady, decent, and venerable behaviour. No mention is made of presbyters, or elders, as distinct from bishops; evidently because (as has been observed on 1 Timothy 3:1, and Php 1:1) they were not distinct from them; but the two names were used promiscuously for the same persons. Not double-tongued — Deceitful and dissembling, speaking one thing in one company, and another in another; not given to much wine — Which would render them utterly unfit for their office; not greedy, or desirous of filthy lucre — See on 1 Timothy 3:3. “With what abhorrence does the apostle everywhere speak of this! All that is gained, (above food and raiment,) by ministering in holy things, is filthy gain indeed! Far more filthy than what is honestly gained by raking kennels, or emptying common sewers.” — Wesley. Holding the mystery of faith in a pure conscience — Well instructed in, and firmly believing, all the great doctrines of the gospel, and adorning them by a correspondent practice; or steadfast in faith, and holy in heart and life. Although the apostle did not mention it, Timothy would readily infer from this direction concerning deacons, that it was equally necessary in bishops as in them to be sound in the faith, and holy in life. As soundness in the faith was required in deacons, it is probable they were sometimes, if not generally, employed in teaching; but whether by preaching or catechising is not certain. They likewise acted as readers in the congregations.

Matthew Henry's Concise Commentary

3:8-13 The deacons were at first appointed to distribute the charity of the church, and to manage its concerns, yet pastors and evangelists were among them. The deacons had a great trust reposed in them. They must be grave, serious, prudent men. It is not fit that public trusts should be lodged in the hands of any, till they are found fit for the business with which they are to be trusted. All who are related to ministers, must take great care to walk as becomes the gospel of Christ.

Barnes' Notes on the Bible

Likewise must the deacons - On the meaning of the word "deacons," see the notes on Philippians 1:1. On their appointment, see the notes, Acts 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the "bishops."

Be grave - Serious, sober-minded men. In Acts 6:3, it is said that they should be men "of honest report." On the meaning of the word "grave," see the notes on 1 Timothy 3:4. They should be men who by their serious deportment will inspire respect.

Not double-tongued - The word here used δίλογος dilogos - does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice (from δίς dis and λέγω legō), and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for the exact truth of what they say, and for the exact fulfillment of their promises.

Not given to much wine - see 1 Timothy 3:3. The word "much" is added here to what is said 1 Timothy 3:2 of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, anymore than the bishop, to indulge in the use of wine in small quantities, but it "is" affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the pagan priests, on entering a temple, did not drink wine. "Bloomfield." The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Leviticus 10:9. Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the pagan priest, and a solemn statue of Yahweh restrained the Jewish priest from doing it?

Not greedy of filthy lucre - notes, 1 Timothy 3:3. The special reason why this qualification was important in the deacon was, that he would be entrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed; see this illustrated in the case of Judas, John 12:6.

Jamieson-Fausset-Brown Bible Commentary

8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19; and Balsaman on Canon 22, Council of Laodicea). The appointing of "the seven" in Ac 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.

double-tongued—literally, "of double speech"; saying one thing to this person, and another to that person [Theodoret]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Pr 20:19; Ga 2:13). I prefer the former.

not greedy of filthy lucre—All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [Alford] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.

Matthew Poole's Commentary

Likewise must the deacons be grave: the term deacon signifies the same with one that ministereth, and is applicable to any that have any service in the church. But it is also a term peculiar to the office of those who serve tables, that is, took care of the poor, for which purpose these officers were first instituted, Acts 6:3; and thus the term is taken, Romans 12:7,8 Php 1:1; and so it here must be interpreted, being distinctly mentioned from the other officers, whose qualifications were before expressed, nor is it required of these officers that they should be didaktikoi, apt to teach. Indeed both Stephen and Philip did preach, but the latter was an evangelist, and it was a time of persecution, when even the more private brethren went every where preaching the gospel. Of these officers he requires, that they should be persons not of light, airy tempers, but serious and composed, men of a modest, seemly carriage.

Not double-tongued; not excessive talkers, or men that regarded not what they said, but talked any thing, according to the place or company they were in or with.

Not given to much wine; not too much attending taverns, and places where wine was sold or drank.

Not greedy of filthy lucre; not greedy of gain, any sordid, base way.

Gill's Exposition of the Entire Bible

Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness:

not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them:

not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock:

not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.

Geneva Study Bible

{3} Likewise must the {e} deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

(3) Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.

(e) These are those that had to look after the poor.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Timothy 3:8. From this to 1 Timothy 3:13 we have instructions regarding the deacons.

διακόνους ὡσαύτως σεμνοὺς κ.τ.λ.] The deacons, as at first instituted in the church at Jerusalem, were originally almoners of the poor (Acts 6:1-6). They are mentioned again only in Php 1:1. In Romans 16:1, Paul calls Phoebe a διακόνος of the church at Cenchrea. There are some other passages which allude to the diaconate

Romans 12:7; 1 Corinthians 12:28 (ἀντιλήψεις); 1 Peter 4:11. It is known that this office in the church was afterwards not confined to its original object, but there is nothing to indicate how far it was developed in the apostolic age. Many of the duties assigned to the deacons in later times, can only be arbitrarily connected with the office in the apostolic age. Only it is to be observed that both here and in Php 1:1, the deacons are named after the bishops.

ὡσαύτως] marks here, as in 1 Timothy 2:9, the transition to ordinances in regard to another class of persons, indicating at the same time their similarity to those preceding.

σεμνούς] The accusative is dependent on δεῖ εἶναι, which is to be supplied; regarding the idea contained in the word, see 1 Timothy 2:2.

μὴ διλόγους] the word δίλογος only here. In Proverbs 11:13, LXX.; in Sir 5:9; Sir 5:14; Sir 6:1; Sir 28:13, we have the similar word: δίγλωσσος[126] (comp. also ΔΊΨΥΧΟς in Jam 4:8); Theophylact: ἌΛΛΑ ΦΡΟΝΟῦΝΤΕς ΚΑῚ ἌΛΛΑ ΛΈΓΟΝΤΕς, ΚΑῚ ἌΛΛΑ ΤΟΎΤΟΙς ΚΑῚ ἌΛΛΑ ἘΚΕΊΝΟΙς.

ΜῊ ΟἼΝῼ ΠΟΛΛῷ ΠΡΟΣΈΧΟΝΤΑς] ΠΡΟΣΈΧΕΙΝ here, as in 1 Timothy 4:13 and Hebrews 7:13 : “be addicted to;” Titus 2:3 : μὴ οἴνῳ πολλῷ δεδουλωμένας.

μὴ αἰσχροκερδεῖς] only here and in Titus 1:7; comp. 1 Peter 5:2 : ἘΠΙΣΚΟΠΟῦΝΤΕς … ΜΗΔῈ ΑἸΣΧΡΟΚΕΡΔῶς, ἈΛΛᾺ ΠΡΟΘΎΜΩς; and Titus 2:11, where it is said of the heretics that they by unseemly doctrine destroy houses ΑἸΣΧΡΟῦ ΚΈΡΔΟΥς ΧΆΡΙΝ. These passages show that we are not to think here of gain from “dishonourable dealing” (Luther, Theodoret: ἘΚ ΠΡΑΓΜΆΤΩΝ ΑἸΣΧΡῶΝ ΚΑῚ ΛΊΑΝ ἈΤΌΠΩΝ), but rather of using the spiritual office for a material advantage (comp. 1 Timothy 6:5).

[126] Theogn. v. 91: ὃς μιῇ γλώσσῃ δίχʼ ἔχει.

Expositor's Greek Testament

1 Timothy 3:8. διακόνους ὡσαύτως: s.c. δεῖ εἶναι.

For ὡσαύτως, see on 1 Timothy 2:9.

σεμνούς: grave. “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined” (Trench). See note on 1 Timothy 3:2. The term is used in reference to women workers and old men.

μὴ διλόγους: Persons who are in an intermediate position, having in the same department chiefs and subordinates, are exposed to a temptation to speak of the same matter in different tones and manner, according as their interlocutor is above or below them. So Theodoret, ἕτερα μὲν τούτῳ ἕτερα δὲ ἐκείνῳ λέγοντες. Polycarp (§ 5) has the same phrase of deacons. Lightfoot there suggests the rendering tale-bearers. Perhaps insincere. Cf. δίγλωσσος, Proverbs 11:13, etc.

μὴ οἴνῳ πολλῷ προσέχοντας: Less ambiguously expressed than νηφάλιος in the case of the episcopus. A similar direction is given about women, Titus 2:3, μὴ οἴν. πολ. δεδουλωμένας.

μὴ αἰσχροκερδεῖς: This negative qualification is demanded of the episcopus in Titus 1:7. See reff. The rendering not greedy of filthy lucre is unnecessarily strong; the αἰσχρότης consists, not in the source whence the gain comes, but in the setting of gain before one as an object in entering the ministry. Not greedy of gain expresses the writer’s meaning. The κέρδος becomes αἰσχρόν when a man makes the acquisition of it, rather than the glory of God, his prime object. On the other hand, the special work of deacons was Church finance; and no doubt they had to support themselves by engaging in some secular occupation. They would thus be exposed to temptations to misappropriate Church funds, or to adopt questionable means of livelihood. If such circumstances were contemplated, not greedy of filthy lucre might be an allowable rendering. In Crete, the episcopus would seem to have also performed the duties of the deacon; consequently he is required to be μή αἰσχροκερδής.

ἔχοντας: See note on chap. 1 Timothy 1:19.

Cambridge Bible for Schools and Colleges

8–13. The duties and characters of Deacons, both Men and Women

8. the deacons] There is no article; for ‘deacons’ in the accusative we must supply from 1 Timothy 3:2 the remainder of the construction ‘it is right that deacons be.’ This elliptical abruptness is among the characteristics of the style of these Epistles. See Introduction, p. 31. The title ‘deacons’ is only used in this special sense here and Php 1:1. But the title ‘deaconess’ is given to Phœbe, Romans 16:1. In other passages such as Romans 13:4; 1 Timothy 4:6; 1 Peter 4:10 the word still retains the general sense explained on 1 Timothy 3:1. Both in Php 1:1 and Romans 14:1 we may trace a fitness in the mention from the office of almoner, the original function assigned to the deacons, Acts 6:1. In writing to the Philippians St Paul, as Bp Lightfoot points out, mentions the officers, since the contributions were probably sent to him in their name as well as of the Church generally. In commending Phœbe to the Roman Church he speaks of her as ‘a succourer of many and of mine own self.’ Though the duties were now enlarged, St Paul still lays stress here on fitness for their first charge; they of all men must be ‘not greedy of filthy lucre.’ He had not mentioned this in speaking of the presbyters; though in Titus 1:7 he does.

grave] Considering the emphasis laid on purity of life and bearing in the case of the presbyters ‘pure,’ ‘orderly,’ we see in this epithet the corresponding qualification of ‘seemly morals and propriety,’ cf. 1 Timothy 2:2,

not doubletongued] Or, better, not talebearers. The word is used here only in N.T. Xen. de Equestri, viii. 2, uses the noun of repeating gossip. Polycarp has this very rare word, ad Phil. c. v., of the deacons. Bp Ellicott attributes the interpretation of Theodoret ‘saying one thing to one and another to another’ to Theodore; who has however a singular explanation of his own, ‘non bilingues’; ‘si enim deferunt illa quae mandantur a presbyteris sive viris sive mulieribus ad quos et mittuntur, iustum est eos sincero arbitrio sicut convenit implere quae sibi mandantur quae per eos mandantes audiunt.’

not given to much wine] The word for ‘given’ is used five times by St Paul in these Epistles, and nowhere else by him except in Acts 20:28 to the elders of Ephesus, ‘take heed to yourselves.’ Lit. ‘giving heed.’

Bengel's Gnomen

1 Timothy 3:8. Διακόνους), the deacons) Supply it behoves to be.—μὴ διλόγους, not double-tongued) saying some things to some men, and other things to others. The deacons might take occasion to commit such sins, in performing the duties of their office. The deacons should not be double-tongued, nor the deaconesses calumniators, 1 Timothy 3:11 [slanderers]: it seems the deacons visited more houses than the deaconesses.—μὴ οἴνῳ, not to wine) The danger of drunkenness threatens those who in the way of duty visit many houses.

Pulpit Commentary

Verse 8. - Deacons in like manner must for likewise must the deacons, A.V. Grave (σεμνούς); in Philippians 4:8 rendered "honest" in the A.V., and "honourable" in the R.V., and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of honnete, i.e. "respectable," "becoming the dignity of a man," comes nearest to the meaning of σεμνός. Ἄνηρ σεμνός is a man who inspires respect by his conduct and deportment. It occurs again in ver. 11 and in Titus 2:2. Double-tongued (διλόγους); only here in the New Testament, or indeed anywhere. The verb διλογεῖν and the noun διλογία are found in Xenophon and Diodorus Siculus, but in a different sense - "to repeat," "repetition." Here δίλογος is used in the sense of δίγλωσσος (Proverbs 11:13; Ecclus. 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be σεμνός, to inspire respect (comp. Titus 2:3 where the additional idea, most true, of the slavery of drunkards, is introduced). Greedy of filthy lucre (αἰσχροκερδεῖς); only here and in ver. 3 (T.R.) and Titus 1:7. The adverb αἰσχροκερδῶς occurs in 1 Peter 5:2, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Joshua 7:21) is another (see 1 Timothy 6:10). When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean. 1 Timothy 3:8

Vincent's Word Studies

Deacons

The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philippians 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad 1 Corinthians 42. xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.

In like manner (ὡσαύτως)

Rare in Paul (Romans 8:26; 1 Corinthians 11:25). Frequent in Pastorals.

Grave (σεμνούς)

In Paul only Philippians 4:8. See on σεμνότης gravity, 1 Timothy 2:2.

Double-tongued (διλόγους)

N.T.o. olxx, oClass. Saying one thing and meaning another, and making different representations to different people about the same thing.

Given to much wine (οἴνῳ πολλῷ προσέχοντας)

See on 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23.

Greedy of filthy lucre (αἰσχροκερδεῖς)

N.T.o. olxx. The adverb αἰσχροκερδῶς in a base, gain - greedy way, 1 Peter 5:2. From αἰσχρός disgraceful and κέρδος gain. Comp. Hdt. i.:187: εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ὄντες αἰσχροκερδεῖς καὶ διειρωνόξενοι sordidly greedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.