John Calvin Commentary 1 Timothy 3:1

"Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work." — 1 Timothy 3:1 (ASV)

It is a true saying. Chrysostom thinks that this is the conclusion of the preceding doctrine. But I do not approve of this opinion, for Paul commonly uses this form of expression as a prelude to what he is about to introduce. Besides, in the former discourse, there was no need for such a strong affirmation; but what he is now about to say is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of the subject, for Paul now begins a new discourse about ordaining pastors and appointing the government of the Church.

If any one desireth the office of a bishop. Having forbidden women to teach, he now takes occasion to speak of the office of a bishop for these main reasons:

1. So that it may be more clearly seen that it was not without reason that he refused to allow women to undertake such an arduous work.

2. So that it might not be thought that, by excluding women only, he admitted all men indiscriminately.

3. Because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops.

Thus the context, in my opinion, is as if Paul had said that women are so far from being fit for undertaking such an excellent office that not even men ought to be admitted into it without distinction.

He desireth an excellent work. The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it is καλός, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, δύσκολα τὰ καλά, which means that “those things which are excellent are also arduous and difficult;” and thus he unites difficulty with excellence, or rather, he therefore argues that it is not for every person to discharge the office of a bishop, because it is a thing of great value.

I think that Paul’s meaning is now sufficiently clear, though, as far as I perceive, none of the commentators have understood it. The general meaning is that a selection should be made in admitting bishops, because it is a laborious and difficult charge, and that those who aim at it should carefully consider whether or not they are able to bear such a heavy burden.

Ignorance is always rash, and a mature knowledge of things makes a man modest. How is it that those who have neither ability nor wisdom often aspire so confidently to hold the reins of government, if not because they rush forward with their eyes shut? On this subject, Quintilian remarked that the ignorant speak boldly, while the greatest orators tremble.

For the purpose of restraining such rashness in desiring the office of a bishop, Paul states, first, that this is not an indolent rank, but a work; and next, that it is not any kind of work, but excellent, and therefore toilsome and full of difficulty, as it actually is. It is no light matter to be a representative of the Son of God in discharging an office of such magnitude, the object of which is to erect and extend the kingdom of God, to procure the salvation of souls which the Lord himself has purchased with his own blood, and to govern the Church, which is God’s inheritance. But it is not my intention at present to make a sermon, and Paul will again glance at this subject in the next chapter.

Here a question arises: “Is it lawful, in any way, to desire the office of a bishop?” On the one hand, it appears to be highly improper for anyone to anticipate, by his wish, the calling of God; and yet Paul, while he censures a rash desire, seems to permit it to be desired with prudence and modesty. I reply, if ambition is condemned in other matters, much more severely should it be condemned in “the office of a bishop.” But Paul speaks of a godly desire, by which holy men wish to employ that knowledge of doctrine which they possess for the edification of the Church. For, if it were altogether unlawful to desire the office of a teacher, why should those who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are theological schools but nurseries of pastors?

Accordingly, those who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even should do so, and that too, before they have been admitted to the office; provided that they do not thrust themselves forward and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office if their labors are required.

And if it turns out that, according to the lawful order, they are not called, let them know that such was the will of God, and let them not resent that others have been preferred to them. But those who, without any selfish motive, will have no other wish than to serve God and the Church, will be so disposed; and, at the same time, will have such modesty that they will not be at all envious if others are preferred to them as being more worthy.

If anyone objects that the government of the Church is a matter of such great difficulty that it should rather strike terror into the minds of persons of sound judgment than excite them to desire it, I reply that the desire of great men does not rest on confidence in their own industry or virtue, but on the assistance of God, from whom is our sufficiency, as Paul says elsewhere (2 Corinthians 3:5). At the same time, it is necessary to observe what Paul calls “the office of a bishop,” all the more because the ancients were led away from the true meaning by the custom of their times; for while Paul generally includes all pastors, they understand a bishop to be one who was elected from each college to preside over his brethren. Let us remember, therefore, that this word has the same meaning as if he had called them ministers, or pastors, or presbyters.