1 Tim. 3
Calvin
1. It is a true saying. Chrysostom thinks, that this is the conclusion of the  preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an 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. 1 Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, 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 so far are women from being fit for undertaking so excellent an 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...thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to 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 none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but 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 hath 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 any one 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 ought it to 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 they who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are the theological schools but nurseries of pastors?

Accordingly, they who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even ought to do so, and that too, before they have been admitted unto the office; provided that, nevertheless, they do not trust themselves forward, and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office, if their labors shall be required. And if it turn 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 take it in that others have been preferred to them. But they who, without any selfish motive, shall have no other wish than to serve God and the Church, will be affected in this manner; and, at the same time, will have such modesty that they will not be at all envious, if others be preferred to them as being more worthy.

If any one object, that the government of the Church is a matter of so great difficulty, that it ought rather to strike terror into the minds of persons of sound judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of 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 it is that Paul calls "the office of a bishop;" and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes generally all pastors, they understand a bishop to be one who was elected out of each college to preside over his brethren. Let us remember, therefore, that this word is of the same import as if he had called them ministers, or pastors, or presbyters.
 
1 Tim. 5
Calvin
17. Elders. 1 For preserving the good order of the Church, it is likewise highly necessary that elders should not be neglected, but that due regard should be paid to them; for what could be more unfeeling than to have no care about   those who have the care of the whole Church? Here presbuterov (elder) is not  a name of age, but of office.

Accounted worthy of double honor. Chrysostom interprets "double honor" as   meaning "support and reverence." I do not oppose his opinion; let it be  adopted by any one that chooses. But for my own part, I think it is more probable that a comparison is here drawn between widows and elders. Paul   had formerly enjoined that honor should be paid -- to widows; but elders are  more worthy of being honored shall widows, and, with respect to them, ought   therefore to receive double honor.

 But in order to shew that he does not recommend masks, he adds, who rule  well; that is, who faithfully and laboriously discharge their office. For, granting  that a person should a hundred times obtain a place, and though he should boast of his title; yet, if he do not also perform his duty, he will have no right to demand that he shall be supported at the expense of the Church. In short,  he means that honor is not due to the title, but to the work performed by those who are appointed to the office.

 Yet he prefers those who labor in word and doctrine, that is, those who are diligent in leaching the word; for those two terms, word and doctrine, signify the same thing, namely, the preaching of the word. But lest any one should suppose him to mean by the word an indolent, and, as it is called, a  speculative study of it, he adds doctrine.

We may learn from this, that there were at that time two kinds of elders; for  all were not ordained to teach. The words plainly mean, that there were some who "ruled well" and honorably, but who did not hold the office of teachers. And, indeed, there were chosen from among the people men of worth and of good character, who, united with the pastors in a common council and  authority administered the discipline of the Church, and were a kind of censors for the correction of morals. Ambrose complains that this custom had gone into disuse, through the carelessness, or rather through the pride, of the  doctors, who wish to possess undivided power.

 To return to Paul, he enjoins that support shall be provided chiefly for pastors, who are employed in teaching Such is the ingratitude of the world, that very  little care is taken about supporting the ministers of the word; and Satan, by this trick, endeavors to deprive the Church of instruction, by terrifying many, through the dread of poverty and hunger, from bearing that burden.  

18. Thou shalt not muzzle the ox. This is a political precept which recommends  to us equity and humanity 4 in general; as we have said in expounding the  First Epistle to the Corinthians; 5 for, if he forbids us to be unkind to brute  animals, how much greater humanity does he demand towards men! The  meaning of this statement, therefore, is the same as if it had been said in  general terns, that they must not make a wrong use of the labor of others. At  the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the  inhabitants of Provence know what is meant by "treading it out." But this has  nothing to do with the meaning; for the same thing may be said about  ploughing. The laborer is worthy of his hire. He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In  like manner, when Christ said the same thing to the Apostles, (Matthew 10:10,) he brought forward nothing else than a statement approved by  universal consent. It follows that they are cruel, and have forgotten the claims  of equity, who permit cattle to suffer hunger; and incomparably worse are  they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary!

 19. Against an elder receive not an accusation. After having commanded that salaries should be paid to pastors, he likewise instructs Timothy not to allow  them to be assailed by calumnies, or loaded with any accusation but what is supported by sufficient proof. But it may be thought strange, that he  represents, as peculiar to elders, a law which is common to all. God lays  down, authoritatively, this law as applicable to all cases, that they shall be  decided "by the mouth of two or three witnesses." (Deuteronomy 17:6;  Matthew 18:16.) Why then does the Apostle protect elders alone by this  privilege, as if it were peculiar to them, that their innocence shall be defended
  against false accusations?

  I reply, this is a necessary remedy against the malice of men; for none are more liable to slanders and calumnies than godly teachers. Not only does it arise from the difficulty of their office, that sometimes they either sink under  it, or stagger, or halt, or blunder, in consequence of which wicked men seize  many occasions for finding fault with them; but there is this additional  vexation, that, although they perform their duty correctly, so as not to commit  any error whatever, they never escape a thousand censures. And this is the  craftiness of Satan, to draw away the hearts of men from ministers, that  instruction may gradually fall into contempt. Thus not only is wrong. done to  innocent persons, in having their reputation unjustly wounded, (which is exceedingly base in regard to those who hold so honorable a rank,) but the  authority of the sacred doctrine of God is diminished.

  And this is what Satan, as I have said, chiefly labors to accomplish; for not  only is the saying of Plato true in this instance, that "the multitude are  malicious, and envy those who are above them," but the more earnestly any  pastor strives to advance the kingdom of Christ, so much the more is he loaded with envy, and so much the fiercer are the assaults made on him. Not  only so, but as soon as any charge against the ministers of the word has gone abroad, it is believed as fully as if they were already convicted. This is not  merely owing to the higher degree of moral excellence which is demanded from them, but because almost all are tempted by Satan to excessive credulity,  so that, without making any inquiry, they eagerly condemn their pastors,  whose good name they ought rather to have defended. On good grounds, therefore, Paul opposes so heinous iniquity, and forbids  that elders shall be subjected to the slanders of wicked men till they have been  convicted by sufficient proof. We need not wonder, therefore, if they whose  duty it is to reprove the faults of all, to oppose the wicked desires of all, and to  restrain by their severity every person whom they see going astray, have many enemies. What, then, will be the consequence; if we shall listen
 indiscriminately to all the slanders that are spread abroad concerning them?

  20. Those that sin rebuke before all. 7 Whenever any measure is taken for the protection of good men, it is immediately seized by bad men to prevent them from being condemned. Accordingly, what Paul had said about repelling unjust accusations he modifies by this statement, so that none may, on this  presence, escape the punishment due to sin. And, indeed, we see how great  and diversified are the privileges by which Popery surrounds its clergy; so  that, although their life be ever so wicked, 8 still they are exempted from all  reproof. Certainly, if regard be had to the cautions which are collected by Gratian, 9 (Caus. 2:Quest. 4 and Quest. 7,) there will be no danger of their  being ever compelled to give an account of their life. Where will they find the seventy -- two witnesses for condemning a bishop, which are demanded by the disgusting bull issued by Pope Sylvester? Moreover, seeing that the whole  order of laymen is debarred from accusing, and as the inferior orders, even of  the clergy, are forbidden to give any annoyance to the higher classes of them,  what shall hinder them from fearlessly mocking at all decisions?  It is therefore proper carefully to observe this moderation, that insolent  tongues shall be restrained from defaming elders by false accusations, and yet  that every one of them who conducts himself badly shall be severely  corrected; for I understand this injunction to relate to elders, that they who live a dissolute life shall be openly reproved.

“That others also may fear”. Wherefore? That others, warned by such an example,  may fear the more, when they perceive that not even those who are placed above them in rank and honor are spared; for as elders ought to lead the way to others by the example of a holy life, so, if they commit crime, it is proper to  exercise severity of discipline toward them, that it may serve as an example to others. And why should greater forbearance be used toward those whose  offenses are much more hurtful than those of others? Let it be understood that  Paul speaks of crimes or glaring transgressions, which are attended by public  scandal; for, if any of the elders shall have committed a fault, not of a public  nature, it is certain that he ought to be privately admonished and not openly  reproved.

 
Intsitutes IV.3.8
8. In giving the name of bishops, presbyters, and pastors, indiscriminately to those who govern churches, I have done it on the authority of Scripture, which uses the words as synonymous. To all who discharge the ministry of the word it gives the name of bishops. Thus Paul, after enjoining Titus to ordain elders in every city, immediately adds, "A bishop must be blameless," &c. (Tit. 1:5, 7). So in another place he salutes several bishops in one church (Phil. 1:1). And in the Acts, the elders of Ephesus, whom he is said to have called together, he, in the course of his address, designates as bishops (Acts 20:17). Here it is to be observed, that we have hitherto enumerated those offices only which consist in the ministry of the word; nor does Paul make mention of any others in the passage which we have quoted from the fourth chapter of the Epistle to the Ephesians. But in the Epistle to the Romans, and the First Epistle to the Corinthians, he enumerates other offices, as powers, gifts of healing, interpretation, government, care of the poor (Rom. 12:7; 1 Cor. 12:28). As to those which were temporary, I say nothing, for it is not worth while to dwell upon them. But there are two of perpetual duration--viz. government and care of the poor. By these governors I understand seniors selected from the people to unite with the bishops in pronouncing censures and exercising discipline. For this is the only meaning which can be given to the passage, "He that ruleth with diligence" (Rom. 12:8). From the beginning, therefore, each church had its senate,53[6] composed of pious, grave, and venerable men, in whom was lodged the power of correcting faults. Of this power we shall afterwards speak. Moreover, experience shows that this arrangement was not confined to one age, and therefore we are to regard the office of government as necessary for all ages.

 Romans 4

Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousnes (Rom. 4:4-5). 

4. To him indeed who works, &c. It is not he, whom he calls a worker, who is given to good works, to which all the children of God ought to attend, but the person who seeks to merit something by his works: and in a similar way he calls him no worker who depends not on the merit of what he does. He would not, indeed, have the faithful to be idle; but he only forbidst hem to be mercenaries, so as to demand any thing from God, as though it were justly their due. We have before reminded you, that the question is not here how we are to regulate our life, but how we are to be saved: and he argues from what iscontrary, that God confers not righteousness on us because it is due, but bestows it as a gift. And indeed I agree with Bucer, who proves that the argument is not made to depend on one expression, but on the whole passage, and formed in this manner," If one merits any thing by his work, what is merited is not freely I imputed to him, but rendered to him as his due. Faith is counted for righteousness, not that it procures any merit for us, but because it lays hold on the goodness of God: hence righteousness is not due to us, but freely bestowed." For as Christ of his own good-will justifies us through faith, Paul always regards this as an evidence of our emptiness; for what do we believe, except that Christ is an expiation to reconcile us to God? The same truth is found in other words in Galatians 3:11, where it is said, "That no man is justified by the law, it is evident, for the just shall by faith live: but the law is not by faith; but he who doeth these things shall live in them." Inasmuch, then, as the law promises reward to works, he hence concludes, that the righteousness of faith, which is free, accords not with that which is operative: this could not be were faith to justify by means of works. — We ought carefully to observe these comparisons, by which every merit is entirely done away.

5. But believes on him, &c. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God. Nor does he declare only that God is the giver of righteousness, but he also arraigns us of unrighteousness, in order that the bounty of God may come to aid our necessity: in short, no one will seek the righteousness of faith except he who feels that he is ungodly; for this sentence is to be applied to what is said in this passage,
— that faith adorns us with the righteousness of another, which it seeks as a gift from God. And here again, God is said to justify us when he freely forgives sinners, and favors those, with whom he might justly be angry, with his love, that is, when his mercy obliterates our unrighteousness