The church, which these ideas describe,
performs these related functions with regard to ‘the truth’. Attention has been
drawn to a parallel description of the Qumran community as סוד אמת (1 QS 5:5f.). In
each case, the language links the believing community to ‘the truth’ in an
exclusive way, but at this the similarities end (cf. Schnackenburg 1974:97) . .
. the church is to be understood as that which exists to maintain and protect
the truth (Scott, 39f.; Easton, 136) because it is itself founded on the basis
of that truth (cf. Roloff, 200). I. Howard Marshall and Philip H. Towner, A
Critical and Exegetical Commentary on the Pastoral Epistles (International
Critical Commentary; London; New York: T&T Clark International, 2004),
510–511.
“Support” (στῦλος), usually meaning
“pillar,” has in Sir 36:29* (26*)7 the more general meaning “foundation,” which
is to be accepted here because of the parallel “fortress” (ἑδραίωμα). On
“fortress of truth” (ἑδραίωμα τῆς ἀληθείας), cf 1 QS V, 5f: “… in order to lay
a foundation of truth for Israel, for the Community of the everlasting
covenant; that they may atone for all who are volunteers for the holiness of
Aaron and for the House of truth in Israel.” [Trans. Dupont-Sommer, Essene
Writings, p. 83]. Martin Dibelius and Hans Conzelmann, The Pastoral Epistles: A
Commentary on the Pastoral Epistles (Hermeneia—a Critical and Historical
Commentary on the Bible; Philadelphia: Fortress Press, 1972), 60–61.
“the pillar and ground of the truth”:
στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, a situation that, because the two nouns are
anarthrous and thus denote the quality of each, the και is better translated
as “even,” especially since the “ground” or foundation is stated second yet it
is the support or holder of the “pillar.” Thus it is better translated as, “the
church of God is the pillar, even the foundation, of the truth.” Since the
church is given direct revelation from God and has Spirit-guided interpretation
of that revelation (Jn 14:16; 16:14; Mt 16:18-19), it is the sole source of
ultimate truth in the world. Timothy has learned the truth from the pen and
mouth of Paul, his father in the faith (2Tm 1:13-14; 2:2); and Paul himself has
received it directly from God (2Co 12:1-3; Gl 1:12). As such, Timothy must
understand that the church he defends with divinely revealed truth is the
“house of the living God” who lives in his believers. It is no ordinary
institution. It is supernatural, some of which Paul will explain in the next
verse. (Robert A. Sungenis, The Epistles to Timothy and Titus [Catholic
Apologetics Study Bible 10; State Line, Pa.: Catholic Apologetics International
Publishing, Inc., 2020], 28 n. 60)
The house/church of God is further
described with the structural terms στῦλος καὶ ἑδραίωμα. στῦλος** (also in Gal.
2:9; Rev. 3:12; 10:1) means “pillar” or “column” and is used in the LXX of an
important part of Solomon’s temple (see 1 Ki. 7:15ff., where two pillars are
named Jachin and Boaz, i.e., “he shall establish” and “in it is strength”; see
also 2 Ki. 25:13ff.; 2 Ch. 3:15ff.; 4:12ff.). Here Paul describes the church as
the pillar or column τῆς ἀληθείας. ἑδραίωμα** (a NT hapax found only in
Christian writings and occurring here first), used with στῦλος, must be some
component of a building, but its exact meaning is less clear. Translations have
included “foundation” (BAGD, Phillips, NIV) or “ground” (KJV, RV), or, taking
it differently, “mainstay” (BAGD) or “support” (NASB), or, differently again,
“bulwark” (RSV, NEB). Hanson (Studies, 5ff.), following a clue provided by
Spicq, thinks that OT (and NT) parallels point in the direction of “foundation”
rather than “prop” or “stay.” George W. Knight, The Pastoral Epistles: A
Commentary on the Greek Text (New International Greek Testament Commentary;
Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992),
181.
