Commentary on I Timothy CHAPTER I Outline of I Timothy Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Chapter I The Apostle Paul A. Salutes Timothy. B. Repeats his order that Timothy remain at Ephesus to combat the error of those who refuse to see their sinful condition in the light of God's holy law, and who pretend to be law-experts. C. By contrast, thanks God for having made him, chief of sinners, a minister of the gospel. Chapter II Directions with respect to Public Worship A. Prayers must be made in behalf of all men. B. In connection with public worship both the men and the women must behave properly: 1. The men, in every place of public worship, must lift up holy hands; 2. The women, in getting ready to go to church, must dress becomingly, and at the place of public worship must show that they understand and have accepted their divinely ordained position. Chapter III Directions with respect to the Institution of the Offices A. Incentive for becoming an overseer: the glorious character of the work. Directions regarding the necessary qualifications of overseers. B. Directions regarding the necessary qualifications of deacons and of women who assist them. Incentive for faithful performance of the task of deacons and of deacons assistants. C. The reasons for conveying these instructions in written form. 1:1, 2 1 1 Paul, an apostle of Christ Jesus by order of God our Savior and Christ Jesus our Hope, 2 to Timothy (my) genuine child in faith; grace, mercy, peace from God the Father and Christ Jesus our Lord. 1. As was customary, the sender mentions his own name first; then the name of the person addressed. Hence, Paul &to Timothy. In a world held together politically by Rome and culturally by Greece it was natural that the writer should use his Greek-Roman name Paul instead of his Jewish name Saul. (I Thess. 1:1.) Perhaps in order to make it easier for Timothy to carry out the instructions which Paul is about to give him, and also in order to add weight to the words of encouragement contained in this letter, the writer adds to his name the words an apostle of Christ Jesus. Timothy needs to know that this letter is not just a substitute for a friendly, confidential chat, a [Greek]; even though its tone is naturally very cordial, for a friend is indeed writing to a friend. The letter, however, rises above the purely human level. The writer is a friend, to be sure, but also an apostle of Christ Jesus. Now in the broadest sense an apostle ([Greek] a term derived from a verb which means to send, to send away on a commission, to dispatch: [Greek]) is anything which is sent or by which something is sent, or anyone who is sent or by whom a message is sent. Thus, in classical Greek the term could refer to a naval expedition, and an apostolic boat was a cargo-vessel. In later Judaism apostles were envoys sent out by the Jerusalem patriarchate to collect tribute from the Jews of the Dispersion. In the New Testament the term takes on a distinctly religious sense. In its widest meaning it refers to any gospel-messenger, anyone who is sent on a spiritual mission, anyone who in that capacity represents his Sender and brings the message of salvation. Thus used, Barnabas, Epaphroditus, Apollos, Silvanus, and Timothy are all called apostles (Acts 14:14; I Cor. 4:6, 9; Phil. 2:25; I Thess. 2:6, cf. 1:1; and see also I Cor. 15:7). They represent God's cause, though in doing so they may also represent certain definite churches whose apostles they are called (II Cor. 8:23). Thus Paul and Barnabas represent the church of Antioch (Acts 13:1, 2), and Epaphroditus is Philippi's apostle (Phil. 2:25). Under this broader connotation some would include also Andronicus, Junius (Rom. 16:7), and James, the Lord's brother (Gal. 1:19), but the exact meaning of the passages in which, together with the term apostles, these men are mentioned is disputed. But in determining the meaning of the term apostle here in I Tim. 1:1it will be far better to study those passages in which it is used in its more usual sense. Occurring ten times in the Gospels, almost thirty times in Acts, more than thirty times in the Pauline epistles (including the five occurrences in the Pastorals), and eight times in the rest of the New Testament, it generallyHeb. 3:1and the exceptions already indicated refers to the Twelve and Paul. In that fullest, deepest sense a man is an apostle for life and wherever he goes. He is clothed with the authority of the One who sent him, and that authority concerns both doctrine and life. The idea, found in much present-day religious literature, according to which an apostle has no real office, no authority, lacks scriptural support. Anyone can see this for himself by studying such passages as Matt. 16:19; 18:18; 28:18, 19(note the connection!); John 20:23; I Cor. 5:3–5; II Cor. 10:8; I Thess. 2:6. Paul, then, was an apostle in the richest sense of the term. His apostleship was the same as that of the Twelve. Hence, we speak of the Twelve and Paul. Paul even stresses the fact that the risen Savior had appeared to him just as truly as he had appeared to Cephas (I Cor. 15:5, 8). That same Savior had assigned to him a task so broad and universal that his entire life was henceforth to be occupied with it (Acts 26:16 18). Yet Paul was definitely not one of the Twelve. The idea that the disciples had made a mistake when they had chosen Matthias to take the place of Judas, and that the Holy Spirit later designated Paul as the real substitute, hardly merits consideration (Acts 1:24). But if he was not one of the Twelve yet was invested with the same office, what was the relation between him and the Twelve? The answer is probably suggested by Acts 1:8and Gal. 2:7–9. On the basis of these passages this answer can be formulated thus: The Twelve, by recognizing Paul as having been specially called to minister to the Gentiles, were in effect carrying out through him their calling to the Gentiles. The characteristics of full apostleship the apostleship of the Twelve and Paul were as follows: In the first place, the apostles have been chosen, called, and sent forth by Christ himself. They have received their commission directly from him (John 6:70; 13:18; 15:16, 19; Gal. 1:6). Secondly, they are qualified for their tasks by Jesus, and have been ear-and-eye witnesses of his words and deeds; specifically, they are the witnesses of his resurrection (Acts 1:8, 22; I Cor. 9:1; 15:8; Gal. 1:12; Eph. 3:2–8; I John 1:1 3). Thirdly, they have been endowed in a special measure with the Holy Spirit, and it is this Holy Spirit who leads them into all the truth (Matt. 10:20; John 14:26; 15:26; 16:7–14; 20:22; I Cor. 2:10–13; 7:40; I Thess. 4:8). Fourthly, God blesses their work, confirming its value by means of signs and miracles, and giving them much fruit upon their labors (Matt. 10:1, 8; Acts 2:43; 3:2; 5:12–16; Rom. 15:18, 19; II Cor. 12:12; I Cor. 9:2; Gal. 2:8). Fifthly, their office is not restricted to a local church, neither does it extend over a short period of time; on the contrary, it is for the entire church and for life (Acts 26:16 18; II Tim. 4:7, 8). Now Paul is here called an apostle of Christ Jesus.^[19] He belongs to Christ, is sent and commissioned by him, and has accordingly received his authority from him. It is, in the final analysis, Christ himself who binds and makes loose. It is he who is operating in Paul. Paul's message is Christ's message. Paul's authority is Christ's delegated authority. The personal name Jesus, meaning either he will certainly save (Matt. 1:21), or Jehovah is salvation, is preceded by the official designation Christ (Anointed), showing that this Person to whom Paul owes his apostleship was ordained and qualified by God to carry out the task of providing salvation for his people, a salvation which Paul, as apostle, takes joy in proclaiming. (I Thess. 1:1.) No usurper was Paul. Had he not been appointed to be an apostle, he would never have been one. But he had been appointed, and this appointment had come not from men but directly from God. It is for this reason that he calls himself an apostle of Christ Jesus by order of God our Savior and Christ Jesus our Hope. It was God in Christ who had separated him from his mother's womb and through his grace had called him (Gal. 1:15); had chosen him in order that he might make known God's name before the Gentiles and kings and children of Israel (Acts 9:15); and had sent him to distant nations (Acts 22:21). Paul says, God our Savior here, also in (I Tim. 2:3; 4:10; Titus 1:3; 2:10; 3:4; but elsewhere he uses Savior with reference to ChristEph. 5:23; Phil. 3:20; II Tim. 1:10; Titus 1:4; 2:13; 3:6). Yet the expression God our Savior in the Pastorals but nowhere in the earlier epistles does not mean that Paul cannot have written the Pastorals. In fact, that line of reasoning, were it valid, would mean that an unknown author wrote I Timothy (here the Savior is God); that Paul wrote II Timothy (here the Savior is Christ); and would leave Titus a question-mark (here the Savior is both God and Christ). The fact that here in the Pastorals the name Savior is frequently applied to God is, after all, not at all surprising, for even in his earlier epistles Paul frequently ascribes the work of saving man to God; for example, It was God's good-pleasure through the foolishness of the preaching to save those who believe (I Cor. 1:21); but God &made us alive together with Christ &for by grace have you been saved through faith; and that not of yourselves, it is the gift of God (Eph. 2:4, 5, 8); your salvation, and that from God (Phil. 1:28). To God he also ascribes the distinct acts in the program of salvation. It is God who spared not his Son but delivered him up for us all. It is God who sets forth his Son as a propitiation for our sins. It is he who commends his love toward us. It is God who blesses us with every spiritual blessing in the heavenly places in Christ. Foreknowledge, foreordination, calling, justification, glorification are all ascribed to him. It is he who chose us. It is he who causes the gospel to be proclaimed. It is he who bestows his grace upon us. Faith is his gift (Rom. 1:16; 3:24–26; 4:17; 5:8, 15; 8:3, 4, 11, 28 30, 31 33; 9:10, 11; 15:5, 13; I Cor. 1:9, 26 31; 15:57; II Cor. 2:14; 4:7; 5:5, 8, 19, 20, 21; 9:15; Gal. 1:15; 3:26; 4:4–7; Eph. 1:3–5; 2:4, 5; Phil. 2:13; 3:9; Col. 3:3). In view of all this we can almost say that it would have been strange if somewhere in his epistles the apostle would not have called God our Savior. ^[20] Calling God our Savior is entirely proper. And since for Paul God ever saves through Christ, verse 1 is also a fitting prelude to verse 15: Christ Jesus came into the world sinners to save. Amid circumstances which to man might seem hopeless Christ Jesus is pictured as our Hope, that is, the very foundation for our earnest yearning, our confident expectation, and our patient waiting for the manifestation of salvation in all its fulness (cf. 1:16; 6:14–16, 19). It is he who made this hope possible and actual. It is he who revitalizes it from day to day. The Source as well as the Object of this hope is he (Acts 28:20; Col. 1:27). 2. To Timothy (my) genuine child in faith. Apostolic authority and tender love are beautifully blended, for the apostle of Christ Jesus calls the addressee Timothy (my) genuine child in faith. Though some commentators write at great length in order to prove that the omission of the possessive my in the original indicates that Paul was thinking of Timothy not as his child but as God's child, the effort must be considered futile. The omission of the possessive in such a case is not at all unusual; and (II Tim. 2:1, where it does occur, surely indicates that here in I Tim. 1:2and elsewhereII Tim. 1:2) it is implied. Timothy was Paul's child (Greek [Greek] from [Greek] to beget, bring forth), because it was to the apostle as a means in God's hand, that he owed his spiritual life (I Cor. 4:15; Gal. 4:19). The great change in Timothy's life had taken place on Paul's first missionary journey, as has been explained on p. 34. If we are careful to stress the fact that Paul was Timothy's father in a secondary sense only, the apostle functioning as God's instrument, so that God himself remains the real Father, we shall have no difficulty with other passages of Scripture, such as And call no one on earth your Father: for One is your heavenly Father (Matt. 23:9; and cf. John 1:13; I John 3:9). It is exactly as Calvin has pointed out: though God he alone! is the Father of all believers because he has regenerated them by his Word and Spirit and because no one but himself bestows faith, yet his ministers have a subordinate right to this title.^[21] The designation child was a very happy one, for it combined two ideas: I have begotten you, and you are very dear to me. Timothy was, moreover, a genuine child, not a bastard son, not a merely nominal believer. Timothy was no Demas! See on (II Tim. 4:10. Not, of course, in the physical sense but with respect to, or in the sphere of,^[22] faith the apostle had begotten Timothy. It is probably best to take faith here in the subjective sense, a true knowledge of God and of his promises and a hearty confidence in him and in his only-begotten Son. This corresponds with such phrases as &if they continue in faith and loveI Tim. 2:15); in love, in faith, in purity (I Tim. 4:12); Hold the pattern of sound words which thou hast heard from me in faith and love which is in Christ Jesus (II Tim. 1:13). Upon his genuine child in the sphere of faith the apostle now pronounces grace, mercy, peace from God the Father and Christ Jesus our Lord. Grace is God's unmerited favor in operation in the heart of his child, and peace is that child's consciousness of having been reconciled with God through Christ. Grace is the fountain, and peace is the stream which issues from this fountain (Rom. 5:1). This grace and this peace have their origin in God the Father, and have been merited for the believer by Christ Jesus, their Lord.I Thess. 1:1. Hence, both for the nature of the salutation and for the meaning of the concepts grace and peace and of the divine names I refer to what is given there. In one important respect this salutation differs from others. Nowhere except in his letters to Timothy does Paul in his salutations use the three substantives: grace, mercy, and peace. This triad is, however, also employed by John in one of his salutationsII John 3; cf. Jude 2: mercy, peace, and love . When the question is asked, Why did Paul insert mercy between grace and peace the probable answer is: a. The term mercy is very fitting in this context, in which Paul has just shown his affectionate interest in Timothy, calling him (my) genuine child. The very essence of mercy is warm affection which includes but must not be restricted to tender compassion. b. Timothy was in a difficult situation. He faced problems which were all the more trying for a man of his disposition. Hence, God's tender love toward those in need was definitely required. All this will become even clearer when the concept mercy is given further study. Paul uses this word ten times: five times outside the Pastorals (Rom. 9:23; 11:31; 15:9; Gal. 6:16; and Eph. 2:4), and five times in the Pastorals (I Tim. 1:2; II Tim. 1:2, 16, 18; Titus 3:5). The usual way of distinguishing between grace and mercy is to say that grace pardons while mercy commiserates; grace is God's love toward the guilty, mercy his love toward the wretched or pitiable; grace concerns the state, mercy the condition. To a considerable extent this distinction is correct. The term mercy frequently occurs in a context of extending help to those in misery. It is the word that is used in the parable of The Good Samaritan (Luke 10:37; cf. 10:33). There it describes what that noble character did for the man who had fallen among robbers, had been stripped and wounded and was left lying by the road-side half dead. Similarly the Lord says in (Is. 54:7, With great mercies will I gather thee, where mercies (LXX [Greek]) translates the Hebrew ra%am�m: tender feeling, motherly kindness, compassion, pity (here plural). So also when from among the mass of mankind viewed as fallen and in a condition of misery God chooses some, these are called vessels of mercyRom. 9:23; cf. 11:31). Nevertheless, the word employed in the original ([Greek]) is often somewhat broader in scope. It indicates not only the actual outpouring of pity upon those in distress but also the underlying lovingkindness of which God's creatures, particularly his people, are the objects, regardless of whether in the given context they are viewed as being in deep misery or more generally in need of help. In the latter case the person concerned is usually viewed as God's child, dependent in all things on the heavenly Father, who cherishes toward him a feeling of tender affection and is ever ready to help him. Timothy, upon whom mercy drops as a gentle rain from heaven, furnishes an excellent example of the use of the term in this somewhat broader sense.^[23] The salutation, accordingly, assures him not only of pardoning grace, operating as a spiritual dynamic in his life, but also of the closely related divine lovingkindness in his present difficulties and in every situation of life. When this grace and this mercy or kindness are present, peace naturally follows. That which was broken and severed by sin is made whole and bound up by grace. The resulting sense of wholeness, tranquility, and assurance is peace. (By some the Greek word for peace [Greek] is traced to a verb which means to bind or join; cf. Latin sero; English series.) 1:3–11 3 As I urged you when I was on my way to Macedonia, do stay on at Ephesus,^[24] in order that you may charge certain individuals not to teach differently, 4 nor to devote themselves to endless myths and genealogies which foster disputes rather than faith-centered stewardship required by God; 5 whereas the purpose of the charge is love (which springs) from a pure heart and a conscience good and a faith without hypocrisy; 6 from which objectives certain individuals, having wandered away, have turned aside to futile talk, 7 yearning to be law-teachers, although they understand neither the words which they are speaking nor the themes on which they are harping with such confidence. 8 Now we know that excellent is the law if one makes a lawful use of it, 9 bearing this in mind, that not for a righteous man is law enacted, but for lawless and insubordinate, for impious and sinful, for unholy and profane men, for murderers of fathers and murderers of mothers, for those who kill their fellows, 10 for immoral men, sodomites, kidnapers, liars, false swearers, and for whatever else is contrary to the sound doctrine, 11 (which is) in harmony with the glorious gospel of the blessed God, (the gospel) with which I have been entrusted. 3. As I urged you when I was on my way to Macedonia, do stay on at Ephesus. Writing, then, to his trusted friend, Paul gives immediate expression to what he considers the most pressing necessity, namely, that Timothy by all means stay on duty at Ephesus in order to continue the battle for the truth. It is hardly necessary to point out that the apostle was not interested in Timothy's mere staying in Ephesus, but in his remaining there in order to straighten out what was wrong. It should be noted that Paul urges Timothy to stay on at Ephesus. This is the stronger way of expressing it (stronger than to stay) and probably also implies that the two had been together at Ephesus.^[25] Timothy, says Paul, you must stay on in Ephesus, and with this purpose: in order that you may charge certain individuals not to teach differently. Certain individuals, says Paul. Does he purposely omit their names from a desire to spare them? The fact that he definitely mentions names in verse 20 but not here in verse 3, has led to the opinion that these certain individuals of verse 3 do not include men as far advanced in error as were Hymenaeus and Alexander. And it is, indeed, true that the apostle was a very tactful person, and may have expressed himself thus indefinitely for the reason given by these interpreters.II Thess. 3:11, 15, where the busybodies with respect to whom Paul expresses the wish that they be treated as brothers are referred to in a similar indefinite manner; see N.T.C. on that passage. Nevertheless, the argument in favor of excluding Hymenaeus and Alexander is hardly conclusive. By reading on and on an exegetical rule to which reference is made repeatedly in the present set of commentaries one rather arrives at the conclusion that the expression certain individuals here in verse 3 is broad enough and strong enough to include even the men mentioned in verse 20. For, it should be noted that what is said in verses 6 and 7 about these certain individuals of verse 3 is by no means mild: yearning to be law-teachers, although they understand neither the words which they are speaking nor the themes on which they are harping with so much confidence. Moreover, in verse 19 the apostle is still (or again) speaking about certain individuals. He continues, of whom are Hymenaeus and Alexander (verse 20). It is natural to believe that the certain individuals of verse 3 and the certain individuals of verse 19 are the same people, and that of this group Hymenaeus and Alexander are the worst representatives, the ring-leaders. On this supposition, the indefinite reference (both in verse 4 and in verse 19) is probably due to one or more of the following reasons: a. The group includes not only some who must be named but also several who need not be named as yet, the milder cases. b. Timothy, living right among these people in Ephesus, is naturally better able than is Paul (in Macedonia) to tell who belongs to the group and who does not. c. The group is not large; hence, certain individuals or simply some, not many. d. Those who belong to the group are not as important as they think they are. They are not big shots but merely certain individuals. This explanation tallies with what the apostle says about them in verse 7. Now though these certain individuals yearn to be law-teachers (verse 7), in reality they are nothing but novelty-teachers. They are teaching differently, that is, they are teaching something different or translated somewhat freely, different doctrine.I Tim. 6:3; also Ignatius, To Polycarp III. One is immediately reminded of Paul's stern message to the Galatians: I am astonished that so quickly you are changing over from the One who called you in the grace of Christ, to a different which is not an other gospel (Gal. 1:6, 7). Some people are ever anxious to welcome whatever is new or different. Like the Athenians of old they devote their leisure-time to nothing else than telling or hearing something new (Acts 17:21). They like to pit their strength against whatever is by them considered to be fuddy-duddy. One finds this tendency at times on the college or seminary campus, where some immature minds, having hardly begun a systematic study of the old and established, loudly acclaim the new about which they know nothing. Quite generally what they consider new is old heresy in a new dress. To strike the proper balance between being on the alert for any new discovery by which knowledge is really advanced, and being eager to preserve all that is good in the old, requires much grace. The errorists at Ephesus lacked this sense of careful scrutiny and cautious reflection. For such people, then, Paul has a message which Timothy is urged to pass along to them (note the verb [Greek]). He must charge or command them to desist. 4. Not only must they desist from wrong teaching but also from wrong thinking, for the former is the result of the latter. The individuals in question were occupying their minds with a dangerous fad. Hence Paul continues: Nor to devote themselves to endless myths and genealogies. That was the trouble! These would-be law-doctors were engaged in the business of turning (their minds) to (from [Greek] with [Greek] implied) myths and genealogies. The expression myths and genealogies is one. It must not be divided, as if Paul were thinking, on the one hand, of myths, and on the other, of genealogies. The apostle refers undoubtedly to man-made supplements to the law of God (see verse 7), mere myths or fables (II Tim. 4:4), old wives tales (I Tim. 4:7) that were definitely Jewish in character (Titus 1:14). Measured by the standard of truth, what these errorists taught deserved the name myths. As to material contents these myths concern genealogical narratives that were largely fictitious. We feel at once that here we have been introduced into the realm of typically Jewish lore. It is a known fact that from early times the rabbis would spin their yarns and endless yarns they were! on the basis of what they considered some hint supplied by the Old Testament. They would take a name from a list of pedigrees (for example, From Genesis, I Chronicles, Ezra, Nehemiah), and expand it into a nice story. Such interminable embroideries on the inspired record were part of the regular bill of fare in the synagogue, and were subsequently deposited in written form in that portion of The Talmud which is known as Haggadah. The Book of Jubilees (also called The Little Genesis) offers another striking example of what Paul had in mind. It is a kind of haggadic commentary on the canonical Genesis; that is, it is an exposition interspersed with an abundant supply of illustrative anecdotes. The book was probably written toward the close of the second or at the beginning of the first century b.c. It covers the entire era from the creation until the entrance into Canaan. This long stretch is divided into fifty jubilee-periods of forty-nine (7 [Greek] 7) years each. In fact, the entire chronology is based on the number 7, and heavenly authority is claimed for this arrangement. Thus not only does the week have 7 days, the month 4 [Greek] 7 days, but even the year has 52 [Greek] 7 = 364 days, the year-week has 7 years, and the jubilee has 7 [Greek] 7 = 49 years. The separate events regarding the patriarchs, etc., are pin-pointed in accordance with this scheme. The sacred narrative of our canonical book of Genesis is embellished, at times almost beyond recognition. Thus, we now learn that the sabbath was observed already by the arch-angels, that the angels also practised circumcision, that Jacob never tricked anybody, etc. In every age there are people who love to indulge in such strange mixtures of truth and error. They even treat these adulterations as being the all-important thing. They carry on lengthy debates about dates and definitions. Instead of brushing aside all such syncretistic rubbish, they discover fine distinctions and engage in hairsplitting disputes. They pile myth upon myth, fable upon fable, and the end is never in sight. Thus the law of God is made void by human tradition (Matt. 15:6), and the picture drawn in the sacred original becomes grossly distorted. In our own day the same error occurs, and in many different forms. Instead of studying the infallible Word, some resort to all kinds of millennial fancies, or prefer to see on a screen an unscriptural embellishment of the story of Joseph, with special emphasis, of course, on that famous incident in connection with Potiphar's wife; or an equally unscriptural supplement to the story of Samson, with exaggerated stress, naturally, on his Delilah. Now there is, indeed, a legitimate place for the exercise of the gift of the imagination. There is room for dramatization, yes even for fables and fairy-tales. Grown-ups as well as children can enjoy Hans Andersen's Fir Tree and can take its lesson to heart. But one who begins to mix sacred history with fiction and this for the purpose of theatrical effect, gross enjoyment, intoxicating thrill, or the satisfaction of vain curiosity, tampers with the very essence and purpose of the inspired record. God's law was not given in order that those who arrogate to themselves the name law-teachers might shine in the eyes of the public, or in order that the public itself might be entertained with endless myths and fictitious genealogical histories which foster disputes rather than faith-centered stewardship required by God. It has been correctly observed that a person's teaching should be judged by its fruits. Whatever fails to promote stewardship should be rejected, even though it have no other fault. And everything which arouses nothing but disputes deserves double condemnation.^[26] The true objective of every leader and gospel-teacher, the aim and goal of all his striving, should be faith-centered stewardship required by God. This stewardship^[27] is the care which the Lord has ordained with respect to the house or household of God, the wise administration and distribution of the gospel-mysteries unto the edification of the church. The term stewardship is undoubtedly used here in the same sense as in I Cor. 9:17: I have a stewardship entrusted to me. See also Titus 1:7, where the overseer is called God's steward; and I Cor. 4:1, 2where the apostle refers to himself and his associates as stewards of the mysteries of God, and states that the chief qualification of a steward is that he be faithful. The New Testament passages in which the term stewardship occurs are (Luke 16:2 4; I Cor. 9:17; Eph. 1:10; 3:2, 9; Col. 1:25and I Tim. 1:4(the passage now under discussion). The term seems to refer to the office with which the steward has been entrusted and/or to the active administration of affairs by the one who holds that office. A steward ([Greek]) is literally the manager of a household or of an estateLuke 12:42; 16:1, 3, 8; I Cor. 4:2; Gal. 4:2). The figurative meaning usually shines through, however. In the highest sense of the term, the steward is an administrator of spiritual treasures (I Cor. 4:1; Titus 1:7).^[28] 5. Now such a divinely ordained stewardship, a stewardship that originates in God and is, accordingly, required by him, centers in the active exercise of faith, whose fruits it seeks to multiply. Hence, its goal is love rather than a vain show of speculative learning. So Paul continues: whereas the purpose of the charge is love. Timothy had been urged to deliver a charge to the church at Ephesus, to pass along a message which had special reference to certain individuals (see on verse 3). This charge, we may be sure, was not strictly limited to negative injunctions, such as, Do not teach that which differs from the sound gospel, and do not waste your time on genealogical fables and fancies. The negative naturally implied the positive: Do bear witness to the sound gospel, and do exercise living faith in the Lord Jesus Christ, a faith which operates by means of love. Thus viewed, this charge is in reality the sum and substance of all Christian admonition, specifically of all admonitory preaching. Love is the fulfilment of the law (Mark 12:30, 31) as well as the essence of the gospel. Hence, what is stated in the present passage is in exact harmony with that other great saying of Paul, For in Christ Jesus neither circumcision nor uncircumcision has any validity, but faith working through love (Gal. 5:6). Note also the emphasis on love in such other passages in I Timothy as 1:14; 2:15; 4:12; 6:11. This love may be described as a personal delight in God, a grateful outgoing of the entire personality to him, a deep yearning for the prosperity of his redeemed, and an earnest desire for the temporal and eternal welfare of his creatures. Far better, however, is Paul's own description of its meaning in I Cor. 13. Now not everything that is called love is really love. Hence, the apostle specifies that he is thinking of love which springs from a pure heart, and a conscience good, and a faith without hypocrisy. When a sinner is drawn to Christ, the heart is first of all regenerated. The result is that the man's conscience begins to plague him in such a manner that, having come under conviction, he is happy to embrace the Redeemer by means of a conscious, living faith. Hence, the sequence heart, conscience, faith is entirely natural. Moreover, it is clearly evident why the apostle states that these three and in that order give rise to love. When the God of love (I John 4:8) implants his own new life in man's heart, the latter naturally becomes a loving heart. A conscience cleared of guilt and made obedient to God's law will begin to approve only such thoughts, words, and deeds, past or contemplated, which are in harmony with the one, summarizing aim of that law, namely, love. And genuine faith, which embraces Christ and all his benefits, will result in genuine love for the Benefactor and for all those who are embraced in his love. Hence, Paul speaks of love from a pure heart, and a conscience good, and a faith without hypocrisy. The heart is the fulcrum of feeling and faith as well as the mainspring of words and actions (Rom. 10:10; cf. Matt. 12:34; 15:19; 22:37; and see N.T.C. on John 14:1). It is the core and center of man's being, man's inmost self. Out of it are the issues of life (Prov. 4:23). Man looks on the outward appearance, but Jehovah looks on the heart (I Sam. 16:7). Now the purpose of the gospel-charge is love out of a pure heart. The heart is pure when it experiences the cleansing work of the Holy Spirit (Ps. 51:10, 11). When this happens, fervent love begins to rise to the surface (I Peter 1:22). Conscience is man's moral intuition, his moral self in the act of passing judgment upon his own state, emotions, and thoughts, also upon his own words and actions whether these be viewed as past, present, or future.^[29] It is both positive and negative. It both approves and condemns (Rom. 2:14, 15). The word used in the original and in (closely or remotely) related languages has the same meaning when analyzed etymologically. It means knowledge along with, joint-knowledge, or co-knowledge: Greek [Greek], Latin con-scientia, English (from Latin) con-science, Swedish sam-vete, Danish Sam-vittighed. But how must this co-knowledge be interpreted? Some say, It is man's knowledge along with God's knowledge, man's own inner voice in the act of repeating God's voice, his own judgment endorsing God's judgment, his own spirit bearing witness with God's spirit. Others reason somewhat as follows, It is man's moral self echoing his cognitive self. This difference of opinion is not very important, just so it is borne in mind that whatever be the true story of the manner in which the term originated, its meaning, according to Scripture, is by no means obscure. The fact that con-science is the response of man's moral consciousness to the divine revelation concerning himself, his attitudes, and his activities cannot be doubted (Rom. 2:14, 15). It is in the believer that conscience attains its highest goal. For the regenerated individual God's will, as expressed in his Word, becomes the Lord of conscience, its Guide and Director (I Peter 2:19). The conscience good of which the apostle speaks here in I Tim. 1:5is more than merely a clear conscience. Rather, it is the conscience which: a. is guided by God's special revelation as its norm; b. pronounces judgments that are accepted, and issues directives that are obeyed; c. produces godly sorrow which works repentance unto salvation (II Cor. 7:10), a salvation by means of which the love of God is spread abroad in our hearts through the Holy Spirit (Rom. 5:5). And God's love evokes the response of love. The positive aspect of a really good conscience is faith, for a good conscience not only abhors the wrong but embraces the right. Such faith is true and genuine. It is not mere play-acting, a vile conceit in pompous words expressed, a mere mask, like the one which an actor puts on and under which he hides his real self. Was Paul contrasting living faith with the faith (?) of the ring-leaders among the errorists? However that may be, the faith which he has in mind is a true knowledge of God and of his promises revealed to us in the gospel, and a hearty confidence that all my sins are forgiven me for Christ's sake (Compendium to the Heidelberg Catechism, answer 19). Such faith results in love. The substance, accordingly, of verse 5 is this: the essence of the charge given to you, Timothy, which you by public preaching and private admonition must convey to the Ephesians is, Pray and strive daily to obtain a pure heart, a conscience good, and a faith without hypocrisy, in order that these three, working together in organic co-operation, may produce that most precious of all jewels, love. 6. Now whenever this chief aim of all preaching and of the entire work of the Christian ministry is lost sight of, sad results follow, as the apostle points out when he continues: from which objectives certain individuals, having wandered away, have turned aside to futile talk. These certain individuals are the people to whom reference was made in verse 3 (see on that passage). They are said to have wandered away or deviated (I Tim. 6:21and on II Tim. 2:18) from their proper objectives: the pure heart, the conscience good, and the faith without hypocrisy. Naturally, they also missed the true destination, the final goal, namely love. They are like marksmen who miss their target, like travelers who never reach their destination because they have taken the wrong turn and have failed to look for the familiar signs along the road. The path which these people have taken is not even a detour. It is more like a dead-end street beyond which lies a swamp, in their case the swamp of futile talk, useless reasoning, argumentation that gets nowhere (Titus 1:10), dry as dust disputation, a wrangling about fanciful tales anent pedigrees! Yes, their vaunted learning has finally landed them in the no-man's land of ceremonious subtleties, in the dreary marsh of ridiculous hair-splitting. And the owner of that quagmire is &Satan, who heads the welcoming-committee (I Tim. 5:15). 7. And why have these men turned aside to futile talk? Because they want to shine! Says Paul: yearning to be law-teachers. Now in itself the desire to be a teacher of the Old Testament, particularly the law of Moses, is not bad. But the trouble with these men is that they desire to reach this goal although they understand neither the words (or things) which they are speaking nor the themes (or subjects) on which they are harping with such confidence (or on which they lay so much stress). With relish these would-be law-doctors flourished their highfaluting words, their ponderous phrases. But all this was pure bombast, rant and cant. Whenever they would hear a jaw-breaker, they would be sure to commit it to memory and to use it in spinning their tedious tales; but they themselves did not know the meaning of the latest addition to their vocabulary. Worse even, they failed to understand the very subjects on which they lectured with such cock-sureness (Titus 3:8). 8. However, lest anyone should think that Paul under-estimates daily teaching and study of the law, he adds: Now we know that excellent is the law if one makes a lawful use of it. The best comment on this is Rom. 7:7, 12, What then shall we say? The law is sin? Of course not! In fact, sin I would not have recognized except through the law; for instance, covetousness I would not have known had not the law said, You shall not covet. &Accordingly, the law (is) holy, and the commandment (is) holy and just and good. We know, says Paul. In other words, he wishes to impress upon Timothy and through him upon the Ephesians, particularly upon those who were promoting erroneous doctrines that the proposition, Constant law-study is an excellent thing, is not new. This proposition, says the apostle as it were, is a widely recognized principle, something we all know very well. Read Ps. 19; Ps. 119; Matt. 5:17, 18. Of course, Paul does not mean that any and all use of the law is admirable. No, only then is the law of great practical value if one makes a lawful use of it. Thus one might also say that preaching is an excellent thing, but surely not all preaching. It is an excellent thing on the supposition that one knows how to preach! When the law is buried under a load of traditions which nullify its very purpose (Matt. 15:3, 6; Mark 17:9; then Matt. 5:43) or when it is used as a take-off point for spell-binders about ancestors, it loses its power. Just as in the public games only that man received the wreath of victory who played according to the rules (II Tim. 2:5), so also only that person can expect to receive a blessing from the law who uses it as it should be used. Hence, Paul continues: 9a. bearing this in mind, that not for a righteous man is law enacted. That was the very point which these false teachers in Ephesus were forgetting. The reason why they wasted their time on all kinds of fanciful tales regarding ancestors was that they had never learned to know themselves as sinners before God. They were puffed up, arrogant, boastful, haughty, self-righteous (I Tim. 6:4, 20; II Tim. 3:2; and cf. Titus 1:10; 3:5). That was their big sin, as Paul points out repeatedly. They lacked humility, the consciousness of guilt. These people could study God's holy law with its basic precepts and injunctions, and could remain very calm under it all, as if it did not touch them. They would simply read on (or go back) until they came to some proper name or perhaps some ceremonial detail. Then of a sudden they would become enthused! Now they could shine with their stories and spiritualizations. Instead, they should have been crushed by the law, as was, for instance, PaulRom. 7, especially the closing verses . But these people considered themselves to be good by nature, not bad. They were righteous in their own eyes, just like the Pharisees, with reference to whom Jesus said, I came not to call the righteous but sinnersMatt. 9:13; and cf. Luke 15:7and 18:9 . In fact, it is very well possible that the apostle had that Matt. 9:13saying of the Savior in mind when he wrote as he did. (The actual date when the Gospels were written has nothing to do with this, of course.) This possible conclusion is strengthened somewhat by what he says in verse 15 of the present chapter: Reliable is the saying, and entitled to full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I. Cf. also Titus 3:5. Now it stands to reason that for a righteous man law any law, to be sure (that is, any law touching morals), but here with special reference to the Mosaic law has not been enacted. If I am so good that I just naturally keep the law, then I do not need the law (whether it be a traffic law or the law of the ten commandments). One of the main purposes of the Mosaic law was to bring sinners to the point where they would feel utterly crushed under the load of their sins. But granted, for the sake of argument, that these Ephesian would-be leaders and those who cluster around them, are what, according to Paul's description, they consider themselves to be; granted that they are in themselves good and righteous, then surely law is wasted on them.^[30] How can it be a bridle (Mark 10:20; Ps. 19:13) for those who feel that they need no restraint? How can it be a dirt-revealing mirror (Rom. 3:20; then Gal. 3:24) for those who think that they show no filthy specks that must be washed away? How can it be a guide (Ps. 119:105; 19:7, 8; cf. Rom. 7:22) to point out avenues of gratitude for deliverance from sin, for those who in their pride and arrogance (of which Paul speaks again and again) are convinced that they have not lost the way? 9b, 10. No, not for these people is law enacted, but for lawless and insubordinate, for impious and sinful, for unholy and profane men, for murderers of fathers and murderers of mothers, for those who kill their fellows, for immoral men, sodomites, kidnapers, liars, false swearers, and for whatever else is contrary to the sound doctrine. It would seem that the apostle, in referring to people for whom law (here with particular reference to the divine moral law) was laid down, first describes them in general as being lawless and insubordinate, impious and sinful and then descends to particulars, more or less following the order of the ten commandments. The Ephesian errorists should have asked themselves, Does not this description fit us? Paul admitted that it applied to himself. The teachers of false doctrine in the Ephesus region admitted nothing. That was the difference! The first descriptive term which he uses is lawless. Lawless persons (pl. of [Greek]) are not here persons who are ignorant of the law but those who live as if there were no law (II Thess. 2:3). They live themselves out, doing as they please. They thus live apart from the law and contrary to its basic demand. Was Paul thinking at all of himself (as included in this group) and his own former life? (Rom. 7:9.) In order that the proper exegesis may be given to this portion, one must bear in mind that in the immediate sequel the apostle refers repeatedly to himself and his own sinful life (verses 13, 15, 16). A text, after all, should be interpreted in the light of its context. Otherwise our interpretation lacks unity. Now, lawless persons are, of course, also insubordinate. They refuse to range themselves under (note the word: pl. of [Greek]) the rule of the God who laid down the law. In practical, every-day life, this means that such people are, negatively speaking, impious, irreverent, ungodly (pl. of [Greek]), a word which in Pauline usage applies even to the elect as long as (or to the extent in which) they are still living in harmony with the principle of unbelief. There are, accordingly ungodly, though by God's sovereign grace they are (or sometime during their life are going to be) justified (Rom. 4:5; 5:6). Paul would certainly place himself among them. Positively speaking, such people are by nature sinners (pl. of [Greek]), those who have missed the mark or goal of their existence, namely, the conscious glorification of God. Paul very definitely and explicitly tells us that he includes himself, note verse 15 (which must already have been in the mind of the writer when he wrote verse 9): &Christ Jesus came into the world sinners to save, foremost of whom am I. The law, then, was laid down for lawless and insubordinate, for ungodly and sinful persons, in order that it might shake them to the very depths of their being, might frighten them out of whatever self-complacency remained in them. It was enacted to make the disturbed even more disturbed so that they would cry out in self-despair, Wretched man that I am, who shall deliver me? (Rom. 7:24, and cf. Rom. 3:20). The apostle now gives a summary of the law of the Ten Commandments. That summary shows clearly that there is no room for anyone (least of all for the Ephesian errorist) to sit at ease in Zion, to be filled with a sense of security, so that with perfect composure he can now begin to use the law as a kind of crossword puzzle or as raw material for the fabrication of interesting stories about ancestors. First, accordingly, the apostle states that law has been enacted [Greek] for unholy and profane men. The term unholy ([Greek]), in the New Testament occurring only here and in II Tim. 3:2, and linked here in verse 9 with profane, is very suitable in a context which describes those who are careless of their duties toward God. In his Gorgias (507 B) Plato represents Socrates as saying, And again, when one is doing what is fitting with respect to men, he does things that are just ([Greek]); (when he does what is fitting) with respect to the gods, (he does things that are) holy ([Greek] Similarly, in II Macc. 7:34 Antiochus Epiphanes, who tried his utmost to destroy the religion of Jehovah, is called an unholy man. What is stated negatively in the adjective unholy is expressed positively in the adjective profane ([Greek] from [Greek], to walk, step, tread). That which is profane can be trodden. It is, as our English word implies, in front of the temple, that is, outside the temple (pro = before or in front of; fane = temple, sanctuary). A profane person is one who does not refrain or hesitate to trample on that which is holy. The adjective is used with respect to things in I Tim. 4:7; 6:20; II Tim. 2:16(see on these passages) and with respect to persons in our present passage and in Heb. 12:16. The latter passage mentions the typically profane person, namely, Esau, who for a single meal sold his birthright with its Messianic implications. It is therefore altogether natural to suppose that when Paul mentions unholy and profane persons, he is thinking of those who ridicule the very idea that there is only one true God, and of those who deny that this God is the Spirit of infinite perfection, that his name, or the name of Christ, should be reverenced, and that his day should be observed. Those who are unholy and profane flout the four commandments of the first table of the law. Let no one say that Paul excluded himself (Acts 26:11), or any other sinner. Secondly, this law has been laid down for murderers of fathers and murderers of mothers. The sin here indicated is a flagrant violation of the next commandment of the Decalogue, Honor your father and your mother, that your days may be long in the land which the Lord your God gives you (Ex. 20:12). Moreover, the law specifically stated, And he who strikes his father or his mother shall surely be put to death (Ex. 21:15). Now if even the striking of one's father or one's mother incurred the death-penalty, how much more the smiting (striking with a destructive blow, murdering)! Yet the greater sin, in each instance, includes the lesser. Any failure to honor one's parents is here condemned. No sinner escapes. Thirdly, this law was intended for those who kill their fellows. Literally, the original has here for men-slayers. However, in English this term is rather ambiguous, and could be taken to refer exclusively to those who kill unintentionally though unlawfully. The original, however, refers to any one who wrongfully takes the life of another. It has reference to any and all homicides. The commandment violated is the sixth, You shall not kill (Ex. 20:13). See Christ's interpretation, (Matt. 5:21–26. How it must have hurt Paul to write this. It brought back to his mind memories of the past, Paul's own pastActs 9:1, 4, 5; 22:4, 7; 26:10). Fourthly, this law was established for immoral persons, sodomites. This clearly refers to those who transgress the seventh commandment, You shall not commit adultery (Ex. 20:14). Note that here also the negative description (immoral) precedes the positive (sodomites). The violation indicated is, first, very inclusive fornication or immorality; secondly, very flagrant, sodomy. With respect to the first term (fornication), it is not true that this is always strictly confined to illicit sexual intercourse between unmarried persons. As is true with respect to our own word fornication, so also with respect to the Greek word, the sense, though restricted at first, gradually acquires a more inclusive meaning, so that in the present passage it is simply sexual immorality in whatever form it may occur. That it may even include adultery (illicit sexual intercourse between persons at least one of whom is married) is clear from Matt. 5:32; 19:9. In Eph. 5:5the fornicator or immoral person is mentioned in one breath with the impure or unclean. Cf. also Heb. 13:4. According to Matt. 5:27, 28every unclean thought is a form of adultery. What sinner is not guilty? A most gruesome instance of immorality is described by Paul in I Cor. 5:1. The heathen world was full of such vices, but the case mentioned in Corinthians is described as one not found even among pagans. Immediately after immoral persons Paul mentions sodomites. The word employed in the original is composed of two parts: male and bed (particularly, marriage-bed). The reference is, therefore, directly to male homosexuals, in other words to sodomites (Gen. 19:5), abusers of themselves with men (Rom. 1:27; I Cor. 6:9); indirectly, the reference is to all homosexuals, male and female. Fifthly, the law was instituted for kidnapers. In the New Testament the word ([Greek]) occurs only here. Its origin is rather uncertain, though in view of its component elements some derive it from the verbal idea to catch a man by the foot. But whatever be its origin, it clearly refers primarily to slave-dealers (the word [Greek] means slave) and then, by extension, to all men-stealers or kidnapers. The apostle has in mind a gross violation of the eighth commandment, You shall not steal (Ex. 20:15; on stealing men see Ex. 21:16; Deut. 24:7). Certainly also those who enter into the homes of Christians, dragging out those who are of The Way, whether they be men or women, are included, in spite of the fact they may carry with them letters from the high-priest (Acts 9:1, 2)! Yes, men-stealers of every hue or color are meant. Paul is included, and by a legitimate extension of the idea so is every one who has ever infringed on the rights or liberties of his fellowmen. What sinner goes free? Sixthly, this law was made for liars, false swearers. The apostle certainly has in mind the ninth commandment, You shall not bear false witness against your neighbor (Ex. 20:16). As Paul sees it, however, not only are the Cretans liars (Titus 1:12) but by nature every man is a liar (Rom. 3:4). The liar, according to the scriptural usage of the term, is not only the person who actually tells an untruth, but also he whose actions and attitudes are out of harmony with his confession (I John 2:4; 4:20). The arch-liar of all is the devil (John 8:44, 55). His most ardent disciple, antichrist, naturally is also a liar (I John 2:22; and see N.T.C. on II Thess. 2:9, 10). False swearers are those who are guilty of solemnly (Lev. 19:2) asserting that which is false, with the intention of hurting their neighbor; or those who, while making a solemn vow, do not intend to keep it. This is a most shocking form of the sin against the ninth commandment, just like kidnaping is a most shameful manifestation of the sin against the eighth, and sodomy a gross example of sin against the seventh commandment. Of course, as in the case of the preceding violations against the moral law, so here: the sin mentioned includes the sins which lead to it and all kindred sins. The selfish design of the Pharisees to restrict the meaning of the evil so that only those would be accounted guilty of perjury who failed to keep that promise in connection with which the name of God had been literally taken upon the lips, was exposed by the Lord (Matt. 5:33–37). If we bear in mind that the sin of swearing falsely was sometimes committed with a view to obtaining possession of the neighbor's property, it becomes clear that the theory is not too far-fetched that in making mention of this particular violation of the moral law Paul is thinking not only of sin against the ninth but also of sin against the tenth commandment, You shall not covet your neighbor's house &or anything that is your neighbor's (Ex. 20:17). False swearing often (perhaps we can even say always) has as its root covetousness. Having now given both a general and a more detailed description of those people for whom the law was intended, the apostle adds and for whatever else is contrary to the sound doctrine. No sinner and no sin can escape, least of all the errorists at Ephesus, as God saw them! The only one for whom the law was not laid down was the righteous person, the errorist as he sees himself! See on 1:9a. For the rest, the law condemns each and all, causing its sentence of condemnation to be felt! It is laid down ([Greek]) for whatever is laid against ([Greek]) the sound doctrine. This doctrine touches both theory and practice. Hence, every sin is a sin against sound doctrine. And this doctrine is called sound^[32] because it promotes spiritual health. See also II Tim. 4:3; Titus 1:9; 2:1; then Titus 1:13; lastly I Tim. 6:3; II Tim. 1:13. This is not surprising, for this teaching is: 11. in harmony with the glorious gospel of the blessed God. The sound doctrine demands that man must keep God's law. It also declares that by nature he cannot keep it. Hence, it reveals his utterly lost, his thoroughly sinful condition. This, of course, exactly matches the gospel, for the latter's central thrust is, Christ Jesus came into the world sinners to save (verse 15). What a glorious gospel!^[33] It is glorious because it displays the radiance of the divine attributes. (John 1:14.) It declares the righteousness, grace, love, etc., of the blessed God. With respect to this divine blessedness a great theologian wrote as follows: Now blessedness when ascribed to God comprises three elements: In the first place it expresses the fact that God is absolute perfection, for blessedness is the property of every being that is perfect or complete: that has life, and is free from disturbance, whether inwardly or outwardly.& Because of the fact that God is absolute perfection, the sum-total of all virtues, the highest essence, the supreme of goodness and truth, in other words, because he is absolute life, the fountain of all life, he is the God of absolute blessedness.& Secondly, the word blessedness when applied to God implies that this absolute perfection is the object of God's knowledge and love &God knows himself with a knowledge that is absolute, and he loves himself with a love that is absolute. Hence, the word blessedness when applied to God implies thirdly that God delights in himself in an absolute sense, that he rests in himself, that he is perfectly self-sufficient. His life is not a continual development, a mere striving and becoming, as is taught by pantheism, but an uninterrupted rest, an eternal peace (H. Bavinck, The Doctrine of God, my translation, Grand Rapids, Mich., 1951, p. 248). The word employed in the original to express this blessedness is [Greek]. It is the same word which occurs in The Beatitudes, for example, Blessed are the poor in spirit (Matt. 5:3), elsewhere in the Gospels (John 13:17), in James, I Peter, and Revelation. Paul uses it in (Rom. 4:7, 8Ps. 32); 14:22; I Cor. 7:40; our present passage; also I Tim. 6:15; and Titus 2:13.^[34] In mentioning the glorious gospel of the blessed God the apostle naturally thinks of his own relation to it. Hence, he continues (the gospel) with which I have been entrusted. Paul was deeply conscious of this trust. He refers to it again and again (I Cor. 9:17; Gal. 2:7; and see N.T.C. on I Thess. 2:4). It is for that very reason that he calls himself an apostle of Christ Jesus (see above, on verse 1). It is for that same reason that he is able to commit a charge to Timothy (see on verse 3). Now Timothy himself was fully conscious of this sacred trust with which Paul had been entrusted. Others, however think of the teachers of strange doctrine at Ephesus need a reminder! Yet, it is not primarily the desire to remind others of his authority that prompts the apostle to write about this trust. Rather, he mentions it here in order to make a transition to a paragraph (verses 12 17) in which he is going to express his gratitude to God, who made him, the chief of sinners, a minister of the gospel! According to the context, therefore, the true sense of the closing clause of verse 11 is this, the glorious gospel of the blessed God, (the gospel) with which I, thoroughly unworthy of such a great privilege, have been entrusted. 1:12–17 12 I acknowledge my gratitude^[35] to him who gave me strength, Christ Jesus our Lord, that^[36] he considered me trustworthy and appointed me for himself^[37] to (this) ministry, 13 though previously I was a blasphemer and a persecutor and a wanton aggressor. But I was accorded mercy because I acted ignorantly in unbelief. 14 And it superabounded (namely) the grace of our Lord, with faith and love (which center) in Christ Jesus. 15 Reliable (is) the saying, and worthy of full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I. 16 But for this reason I was accorded mercy, in order that in me as foremost Jesus Christ might exhibit all his longsuffering as a sketch for those who would come to rest their faith on him with a view to life everlasting. 17 So to the King of the ages, the imperishable, invisible, only God (be) honor and glory forever and ever!^[38] Amen. 12. I acknowledge my gratitude to him who gave me strength, Christ Jesus our Lord, that he considered me trustworthy and appointed me for himself to (this) ministry. The personal reference in the last clause of verse 11 is now expanded. Beautifully the apostle combines two ideas: a. I, though entirely unworthy, have been commissioned to proclaim the gospel of God's grace; and b. that grace and mercy was most gloriously displayed in my own conversion. In this short paragraph (verses 12 17) we find not the usual stiff, stereotyped, and formal thanksgiving to the gods or to a particular deity which in ancient letters ordinarily follows the opening address. Instead, here we meet an outburst of gratitude, sincere and warm. Issuing from a heart that is filled with intense emotion, it rises to a higher and higher pitch until it ends in a sublime doxology (verse 17). What we actually see here is Paul as a radiant example of what God's law, lawfully used, can accomplish in the life of a former persecutor. Let the false teachers at Ephesus take note of this, so that they may no longer look upon the law as a toy, or as a tool for the aggrandizement of their own ego. Deeply conscious is the apostle of his own inability to give adequate expression to his feeling of fervent gratitude. And this thankfulness is rendered not to the gods, but to Christ Jesus our Lord (cf. verse 2). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER II Outline of Chapter 2 Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Directions with respect to Public Worship 2:1–7 A. When the congregation gathers for worship prayers must be made in behalf of all men. 2:8–15 B. Both the men and the women must behave properly: 1. The men, in every place of public worship, must lift up holy hands; 2. The women, in getting ready to go to church, must dress becomingly, and at the place of worship must show that they understand and have accepted their divinely ordained position. 2:1–7 2 1 First of all, then, I urge that supplications, prayers, intercessions, thanksgivings be made in behalf of all men, 2 in behalf of kings and all who are in high positions, that we may lead a tranquil and calm life in all godliness and gravity. 3 This is excellent and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the acknowledgment of the truth. 5 For (there is) but one God and (there is) but one Mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, the testimony (to be borne) in due season; 7 for which purpose I was appointed a herald and apostle I am telling the truth, I am not lying a teacher of Gentiles in (the realm of) faith and truth. A new subject begins here: Directions for Public Worship: 1. First of all, then, I urge that supplications, prayers, intercessions, thanksgivings be made in behalf of all men. Paul has something to urge upon Timothy. He is, as it were, calling him aside in order to exhort him with respect to a matter of utmost significance. It concerns the relation of the church to the state. If churches are to flourish spiritually, public worship is highly desirable, to say the least; but such public worship cannot be conducted to the best advantage (calmly, without disturbance; see on verse 2b) unless the church does its duty with respect to the state. Besides, the church is a light shining in the darkness. It must seek to win others for Christ and his kingdom. Is it possible that Paul, on his visit to Ephesus, had noticed that prayer for rulers was being neglected? So the apostle urges his representative to see to it that wherever in the Ephesian territory God's people may gather for public worship, kings and all that are in high positions be remembered in prayer, in fact that supplications prayers, intercessions, thanksgivings be made in behalf of all men. The four synonyms that are used here do not amount to meaningless repetitions. The first word, supplications, means petitions for the fulfilment of certain definite needs which are keenly felt. Fully aware of his complete dependence on God, one asks that this particular illness may be removed, or that these disturbing tidings may be over-ruled for good, etc. Supplications, then, are humble requests which one makes in the light of this or that concrete situation in which God, he alone, can furnish the help that is needed. The next word, prayers, is more general in meaning. As often used, it covers every form of reverent address directed to the Deity. Whether we take hold on God by means of confession, intercession, supplication, adoration, or thanksgiving, we can in each instance speak of being engaged in prayer. Both the Greek and the English word have that general meaning. However, in view of the fact that the word is here used as one of a list of four synonyms, and since it is clear that each of the other three stresses a particular aspect of prayer-life, the conclusion seems warranted that its meaning in this particular passage (I Tim. 5:5and Phil. 4:6) must be somewhat restricted. I venture the thought that it here refers to requests for the fulfilment of needs that are always present (in contrast with supplications in specific situations): the need for more wisdom, greater consecration, progress in the administration of justice, etc. Even when thus interpreted, the meaning is still very broad. The noun intercessions occurs only here and in (I Tim. 4:5. I have hesitated along time before adopting as my own (for the present passage) the translation of the A.V., A.R.V., R.S.V., and many others. It is perhaps impossible to find one word in the English language which will be the full equivalent of the original. I might begin by stressing the fact that it is by no means true that the noun (used in the original: [Greek]) in and by itself (that is, apart from the context) necessarily conveys the thought which we today generally associate with the word intercession: a pleading in the interest of others. In the only other New Testament passage in which it is usedI Tim. 4:5) it does not necessarily have that meaning. And the related verb ([Greek]) can be used in connections in which (together with a preposition) it indicates a pleading against rather than a pleading in behalf of (Rom. 11:2; and cf. Acts 25:24). The basic idea contained in both verb and noun is rather that of falling in with, meeting with in order to converse freely, hence, freedom of access. A person (or Person) finds himself in the very audience-chamber of God the Father. The privilege of having a sacred interview with him is his own, whether by nature, as in the case of Christ or of the Holy Spirit, or by grace, as in the case of a believer. But though this is the basic idea of the word, the particular context in which it is used changes the meaning slightly. Thus it is indeed true that the verbal form in the New Testament passages not yet referred to indicates a confident interview which is in the interest of others. Hence, it takes on the meaning of intercession. According to (Rom. 8:27the Holy Spirit, having come to our assistance, intercedes for us. Christ, upon his heavenly throne, remembers us similarlyRom. 8:34). In fact, he evermore lives to intercede for us (Heb. 7:25). In our present passage (I Tim. 2:1) this meaning namely, pleading in the interest of others, and doing this without holding back in any way fits exactly, as is shown by what immediately follows: in behalf of all men, in behalf of kings and all who are in high positions. The final word, thanksgivings (that is, completing the circle, so that the blessings that come from God return to him again in the form of expressed gratitude) is clear enough. Nevertheless, it must be borne in mind that not only supplications, prayers, and intercessions but also thanksgivings must be made in behalf of all men, including kings, etc. Indeed, such invocations must be made in behalf of or forJohn 10:11, for the meaning of the preposition all men. Several expositors feel certain that this means every member of the whole human race; every man, woman, and child, without any exception whatever. And it must be readily admitted that taken by itself the expression all men is capable of this interpretation. Nevertheless, every calm and unbiased interpreter also admits that in certain contexts this simply cannot be the meaning. Does Titus 2:11really teach that the saving grace of God has appeared to every member of the human race without any exception? Of course not! It matters little whether one interprets the appearance of the saving grace as referring to the bestowal of salvation itself, or to the fact that the gospel of saving grace has been preached to every person on earth. In either case it is impossible to make all men mean every individual on the globe without exception. Again, does Rom. 5:18really teach that every member of the human race is justified? Does I Cor. 15:22really intend to tell us that every member of the human race is made alive in Christ? But if that be true, then it follows that Christ did not only die for every member of the human race, but that he also actually saved every one without any exception whatever. Most conservatives would hesitate to go that far. Moreover, if, wherever it occurs, the expression all men or its equivalent has this absolutely universalistic connotation, then would not the following be true: (a) Every member of the human race regarded John the Baptist as a prophet (Mark 11:32). (b) Every member of the human race wondered whether John was, perhaps, the Christ (Luke 3:15). (c) Every member of the human race marveled about the Gadarene demoniac (Mark 5:20). (d) Every member of the human race was searching for Jesus (Mark 1:37). (e) It was reported to the Baptist that all members of the human race were flocking to Jesus (John 3:26). And so one could easily continue. Even today, how often do we not use the expression all men or everybody without referring to every member of the human race? When we say, If everybody is ready, the meeting can begin, we do not refer to everybody on earth! Thus also in the present passage (I Tim. 2:1), it is the context that must decide. In this case the context is clear. Paul definitely mentions groups or classes of men: kings (verse 2), those in high position (verse 2), the Gentiles (verse 7). He is thinking of rulers and (by implication) subjects, of Gentiles and (again by implication) Jews, and he is urging Timothy to see to it that in public worship not a single group be omitted. In other words, the expression all men as here used means all men without distinction of race, nationality, or social position, not all men individually, one by one. Besides, how would it even be possible, except in a very vague and global manner (the very opposite of Paul's constant emphasis!), to remember in prayer every person on earth? 2. In explanation of the expression in behalf of all men the apostle continues: in behalf of kings and all who are in high position. How necessary, this admonition! Even today! The apostle is probably thinking, first of all, of sovereign rulers of states, as they succeed one another in the course of history; and of all other functionaries subject to them. He must have had in mind the then-reigning emperor Nero, and further: the proconsuls (Acts 19:38), Asiarchs (Acts 19:31), the town-clerk (Acts 19:35), etc. However, had the emperor been Augustus or Tiberias or Caligula or Claudius, had he been Vespasian or Titus or Domitian; had those who ruled under them been kings properly so called, as for instance Herod the Great, tetrarchs such as Herod Antipas, ethnarchs such as Archelaus even emperors, tetrarchs, and ethnarchs were sometimes called kings (John 19:15; Matt. 14:9; Matt. 2:22); had they been procurators such as Pontius Pilate, or had they been invested with any other political office, the charge, Pray for them, would have been exactly the same. It is a commandment which holds for every age and for every region. President Eisenhower, Queen Elizabeth, Queen Juliana, etc., etc., the Holy Spirit via Paul bids us to remember them all before the throne of grace. The present precept is as general as is the closely related one found in Rom. 13:1. And the purpose is hinted in the words which follow: that we may lead a tranquil and calm life in all godliness and gravity. The rare adjectives tranquil and calm (I Peter 3:4) differ but slightly in meaning. The first seems to refer to a life which is free from outward disturbance; the second, to a life which is free from inner perturbation. Paul exhorts the Thessalonians to be ambitious about living calmly (I Thess. 4:11). Of course, this merely hints at the real purpose of praying for the rulers. Paul certainly does not mean to encourage a life of ease. His aims are never selfish. Rather, the idea is this: freedom from disturbances, such as wars and persecutions, will facilitate the spread of the gospel of salvation in Christ to the glory of God. One must read the present passage in the light of the immediately following context (verses 3 and 4), of other passages from the Pastorals (I Tim. 1:15; 4:16), and of passages from Paul's other epistles (I Cor. 9:22; 10:31). Included in the purpose of Paul's prayer is also this, that believers, leading a life of tranquility and calm, may do nothing to create unnecessary disturbance, and may conduct themselves in all godliness and gravity, that is, in all piety and respectability or dignity, striving to be blameless in their conduct or attitude both toward God and toward men. See also pp. 10, 11 on these two words. For the first see on I Tim. 3:16; for the second, I Tim. 3:4, 8, 11. 3, 4. How such prayers are viewed by God is now stated: This is excellent (or beautiful, admirable) and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the acknowledgment of the truth. To the eye of God such praying is excellent or admirable. To his heart it is acceptable, most welcome. This stands to reason, for his name is God, our Savior (see on I Tim: 1:1). Though men may at times feel inclined to skip prayer for kings and those who are in authority, especially when the co-operation from the side of princes is not what it should be, in God's sight the matter looks differently. He does not see things as we see them (I Sam. 16:7). In more ways than one, conditions of tranquility and calm promote the spread of the gospel of salvation. And it is he who desires all men to be saved. The expression all men here in verse 4 must have the same meaning as in verse 1; see the discussion there. In a sense, salvation is universal, that is, it is not limited to any one group. Churches must not begin to think that prayers must be made for subjects, not for rulers; for Jews, not for Gentiles. No, it is the intention of God our Savior that all men without distinction of rank, race, or nationality be saved.^[45] What this being saved implies has been shown in connection with I Tim. 1:15. Now in the process of being saved (taken as a whole) men are not passive. On the contrary, they become active. It is God's will that they come to the acknowledgment of the truth, that is, of the way of salvation which is revealed in the Word. Such acknowledgment is more than intellectual knowledge ([Greek]). It is joyful recognition ([Greek]), deep, spiritual discernment. See its use in (Phil. 1:9; Col. 1:9; 2:2; 3:10. Thus we can also understand the expression repentance unto the acknowledgment of the truthII Tim. 2:25). It is possible for a person to learn a good many things in a merely intellectual fashion, and yet never really come to a recognition or appropriation of the truth (II Tim. 3:7). There is a knowing which is different from a knowing fully (I Cor. 13:12). The purpose of prayer for all men, without distinction of rank, race, and nationality, is that they may be saved, and may come to full knowledge, a knowledge in which not only the mind but also the heart partakes. The purpose of such praying corresponds with God's own sovereign desire. 5. The position, God desires all men men from every rank and station, tribe and nation to be saved is true, For (there is but) one God, and (there is but) one Mediator between God and men, the man Christ Jesus. There is not one God for this nation, one for another; one God for slaves and one for free men; one God for rulers, one for subjects. Paul is his own best interpreter: For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit (I Cor. 12:13). Again, or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also: if it be true (and it certainly is true) that God is one &(Rom. 3:29). That the apostle is actually thinking of the distinction ruler &subject follows from the immediately preceding contextI Tim. 2:2a . That he has in mind the distinction Jew &Gentile is apparent from the immediately following contextI Tim. 2:7b .^[46] Not only the realm of creation but also that of redemption is united under one Head. Hence, not only is there only one God; there is also only one Mediator of (here in the sense of between) God and men. The present is the only passage in which Paul speaks of Christ as Mediator. However, in (Gal. 3:19, the apostle also uses the term, with probable reference to Moses, who as mediator transmitted God's law to the people. In Gal. 3:20he speaks in general about a mediator. It is the author of the epistle to the Hebrews who discusses at some length the position of Christ, our heavenly Highpriest, as MediatorHeb. 8:6; 9:15; 12:24), the Mediator of a new covenant. By derivation the word simply indicates someone who stands in the middle. The purpose for which he takes this in-between position must be derived, in each single case, from the context, or from parallel passages. In the present case it is not open to legitimate doubt that the apostle takes his point of departure in the fact that Christ is the One who has voluntarily taken his stand between the offended God and the offending sinner, in order to take upon himself the wrath of God which the sinner has deserved, thereby delivering the latter. This is clear because the entire context speaks of salvation (verse 4), and of Christ as a ransom (see on verse 6). A striking explanation is found in (Gal. 3:13, Christ redeemed us from the curse of the law, having become a curse for (or over) us. In that passage the Savior is pictured as standing over us, that is, between us and the curse of the law, so that the curse falls on him, and we are saved.^[47] However, it is clear that in the present passageI Tim. 2:5) the concept Mediator is even slightly broader. Not only does Christ in this capacity restore sinners to the right legal relationship to God, but he also brings them to the knowledge of the truth (verse 4); and causes the testimony of this glorious truth to be borne to them (verse 6). Hence, he both establishes peace and reveals it to men, persuading them to accept the good news. He stands revealed as Mediator in this twofold sense.^[48] Note the manner in which the identity of this Mediator is revealed: one Mediator between God and men, the man Christ Jesus. To think of men in this connection means to think of man, the man Jesus Christ. Hence men and man are juxtaposed. Had salvation been intended only for one particular group say, only for the Jews the apostle would have written, the Jew Christ Jesus. Since it was intended for both Jew and Gentile, that is, for men in general, without distinction of race or nationality, he writes the man Christ Jesus. (By no means is this a denial of Christ's deity. That he is the object of faith and worship is clear from I Tim. 3:16. The word man here in I Tim. 2:5is not contrasted with God but with Jew or Gentile.) 6. Prayer must be made in behalf of all men (verses 1 and 2) because: a. salvation was intended for all, regardless of rank, station, race, or nationality (verses 3 and 4); b. there is but one God and one Mediator for all (verse 5), not one for each group; and now: c. there is but one ransom for all: who gave himself a ransom for all. That is the basic element in Christ's position as Mediator, which Paul has just mentioned. By his suffering and death Christ paid the penalty which God's law demanded, thereby rendering satisfaction. He gave himself as a substitute-ransom ([Greek]). See on Titus 2:14, for a list of pertinent passages. Christ's vicarious death, his sacrifice of himself in the place of others, is taught here as clearly as words can possibly convey it.^[49] By adding the preposition for or in behalf of (on which see N.T.C. on John, Vol. II, p. 110) to the preposition in exchange for Paul conveys the twofold idea that Christ's substitutionary death was to the advantage of all. It merited not deliverance from wrath only, but salvation full and free (I Tim. 1:15) for all men, regardless of rank, station, race, or nationality. The second element in Christ's position as Mediator is now indicated: the testimony (to be borne) in due season. Christ's death as a ransom, to satisfy God's justice, must be proclaimed. It was the intention of God that when the appropriate seasons or favorable opportunities arrived, the fact that God desires all men to be saved and to come to the acknowledgment of the truth, should be made known. Whatever is contained in verses 4 6 must be published. The due season (see footnotes 102 and 105) comprises the entire new dispensation. It is a due season or an appropriate season because it corresponds with God's eternal plan with respect to it. Moreover, at its beginning the ransom was brought, and this for all; and the Holy Spirit was poured out, again upon all flesh. (John 7:6and on I Thess. 5:1.) Hence, the proper moment for the publication of the testimony (especially by those whose eyes have seen and whose ears have heard; see N.T.C. on (John 1:7, 8) had arrived. Not during the old dispensation but only during the new can the mystery be fully revealed that all men, Gentiles as well as Jews, are now on an equal footing; that is, that the Gentiles have become fellow-heirs and fellow-members of the body and fellow-partakers of the promise in Christ Jesus through the gospelEph. 3:6; cf. Eph. 2:11–22). 7. Now it was exactly for this purpose, namely, to bear testimony to all men, that Paul had been appointed a teacher of the Gentiles (with all the emphasis on this last phrase). Hence, he continues: for which purpose I was appointed a herald and apostle I am telling the truth, I am not lying a teacher of Gentiles in (the realm of) faith and truth. Once it is seen that the expression all men in verses 1 and 3 indicates all men regardless of social, national, and racial distinctions and not one by one every member of the entire human race, past, present, and future, including Judas and the antichrist, the logic of the entire paragraph becomes clear. All men, in the sense explained, must be remembered in prayer and thanksgiving (verse 1), rulers as well as subjects (verse 2), because God desires that all men be saved and come to acknowledge the truth (verses 3 and 4). There is not one God for this group, another for that group; there is not one Mediator for this nation, another for that nation, but only one God for all men, and only one Mediator for all men, the man Christ Jesus (verse 5), who gave himself as a ransom not just for this one particular group or nation but for all, to which good news testimony was to be borne when the favorable opportunity arrived (verse 6). Hence, I, Paul, was appointed to be a teacher of Gentiles, in order that not only Jews but also Gentiles hence, all men on an equal footing might come to accept the truth by a living faith (verse 7). In order that God's plan for the salvation of men from every tribe and nation (not only from the Jews but also from the Gentiles) might be carried out, Paul had been divinely appointed. He was no usurper, no claimer of authority which was not his by right. He had not forced his way to the front, but had been called to office by no one less than God himself. Moreover, he was God's chosen vessel to bear (Christ's) name before the Gentiles and kings and the children of Israel (not only before the children of Israel, but also yes especially before the Gentiles and kings). He was to be a witness to all men. He was sent to the Gentiles to open their eyes, that they might receive remission of sins and an inheritance among them that are sanctified by faith in Christ. All this is plainly stated in Acts 9:15; 22:15, 21; 26:17, 18. It is very clear that Paul did not view the church as an exclusive, esoteric group with carefully guarded secrets that must be concealed from the public. What a difference between his inspired teaching and the order which we find in The Manual Of Discipline which was discovered recently in a cave near the Dead Sea. According to that Manual the counsel of the law must be concealed from the men of error. If a question is asked about the belief of a member of the community, he must refuse to answer. See Millar Burrows, The Dead Sea Scrolls, New York, 1956, pp. 333, 377, and 383. Paul, on the contrary, had been appointed to proclaim the truth publicly. At times this matter of having been divinely appointed had been called in question by the enemies (Gal. 1:1, 12). It is only natural to surmise that also at Ephesus the teachers of false doctrine would begin to raise questions with reference to it, especially with reference to the apostle's appointment to proclaim to the Gentiles the gospel of abundant grace. It is for this reason that he injects the words, I am telling the truth, I am not lying (Rom. 9:1; II Cor. 11:31; Gal. 1:20). Now this matter about which Paul is telling the truth and not lying is that he had been divinely appointed as a herald and apostle, a teacher of the Gentiles in the realm of faith and truth. In the ancient world a herald was the person who by order of a superior made a loud, public announcement. Thus, in public games it was his function to announce the name and country of each competitor, and also the name, country, and father of the victor. According to (Dan. 3:4, 5the herald cried aloud, To you it is commanded &that whenever you hear the sound of &all kinds of music, you fall down and worship the image which Nebuchadnezzar the king has set up &It has been claimed that the gospel gave this title of a subordinate official in connection with public and other gatherings a strange dignity and world-wide importance. ^[50] But it is probable that the dignity and importance which attached itself to the term preceded the era of the New Testament. Certainly it was the voice of the herald which, as predicted long before the beginning of the new dispensation, cried out, Prepare in the wilderness the way of Jehovah; make ready in the desert a highway for our GodIs. 40:6–9, and see N.T.C. on John 1:23). Just as in Isaiah's prophecy Jehovah promised to visit with new tokens of his grace those who are pictured as having returned from the Babylonian captivity, and employs a herald to announce the coming of the King of kings and to command the people to make straight the Lord's highway that leads into their hearts, so Paul is God's herald (II Tim. 1:11; II Peter 2:5) and ambassador, proclaiming to the nations, We beseech you, on behalf of Christ, be reconciled to God (II Cor. 5:20). That is the very heart of preaching, that is, of heralding. Rebels for sin is rebellion who had deserved a message of woe receive good tidings of weal. The picture is beautiful. It is not the rebellious city which sends out an ambassador to sue for peace-terms, but the offended King of kings who sends his own herald to proclaim peace through a ransom, and that ransom: the blood of his own dear Son! Paul had been appointed to be not only a herald but also an apostle, representing Christ, fully clothed with delegated authority over doctrine and conduct, an authority continuing for life and extending over the entire church, wherever it existed on earth. It was in this broad capacity as apostle that Paul was a herald. For the meaning of the term apostle, especially as applied to Paul, see on I Tim. 1:1. Having been appointed to be a herald and apostle, Paul was a teacher of the Gentiles in (the realm of) faith and truth, that is, he and his message were used by God as means to bring to the minds and hearts of the Gentiles living faith in the truth of the gospel. 2:8–15 8 I will then that in every place the men offer prayer, lifting up holy hands without wrath and evil deliberation. 9 Similarly, that women adorn themselves in adorning attire with modesty and good sense, not in braids and gold or pearls or expensive clothing, 10 but as is proper for women who profess to be God-fearing (that they adorn themselves) by means of good works. 11 Let a woman learn in silence with complete submissiveness. 12 But to teach I do not permit a woman, nor to exercise authority over a man, but to remain silent. 13 For Adam was formed first, then Eve. 14 And it was not Adam who was deceived, but it was the woman who was indeed deceived and fell into transgression. 15 She will, however, be saved by way of her^[51] child-bearing, if they continue in faith and love and sanctification along with good sense. Having made clear that prayers must be offered for all men, the apostle proceeds to indicate who should offer these prayers and in what spirit they should be offered. This naturally concerns the conduct of men in public worship (verse 8). By a natural transition he then gives directions with respect to the proper behavior of women in public worship (verses 9 15). 8. I will then that in every place the men offer prayer. Paul, exercising his full authority as an apostle of Jesus Christ, continues to give directions. The translation of the A.V. I will fits the context and suits the word that is used in the original. The word then (either loosely inferential or continuative; cf. N.T.C. on John, Vol. II, p. 386, footnote 246) connects this paragraph with the preceding. Prayers must be offered in behalf of all people (verses 1 7); hence, let these prayers be offered; not, however, by the women but by the men (verse 8). It is clear that the verb offer prayer or simply pray must here be taken in the broadest sense, including every form of invocation mentioned in 2:1 (see on that passage). Such prayers must be offered in every place of public worship. Often a large room in the house of one of the members would be used for that purpose. There were probably several places of worship in Ephesus and surroundings. In order and manner of worship the customs prevailing in the synagogue were followed as far as possible. The idea that the men should lead in prayer cannot have surprised those who were used to the synagogue, except in so far as Paul's emphasis on the equality of the sexes in Christ (Gal. 3:28) may have caused some to wonder whether this spiritual emancipation of women might not imply a change in their position in public worship. Moreover, it must be borne in mind that many of the converts had been gathered from the Gentile world. And the church was still very young, with new centers of worship being established right along. Moreover, the possibility that false teachers had been spreading erroneous ideas with respect to the respective roles of men and women in church must not be entirely dismissed. However this may have been, Paul knew, at any rate, that instruction was necessary with respect to this point. He emphasizes that the Christian faith does not call for a complete break with the past. The presence of women in the religious assembly is, of course, assumed. Paul's point is that these women should pray as Hannah did, She spoke in her heart; only her lips moved, but her voice was not heard (I Sam. 1:13). As for the men, they should offer prayer, lifting up holy hands without wrath and evil deliberation. Posture in prayer is never a matter of indifference. The slouching position of the body while one is supposed to be praying is an abomination to the Lord. On the other hand, it is also true that Scripture nowhere prescribes one, and only one, correct posture during prayer. Different positions of arms, hands, and of the body as a whole, are indicated. All of these are permissible as long as they symbolize different aspects of the worshipper's reverent attitude, and as long as they truly interpret the sentiments of the heart. Note the following Prayer Postures: (1). Standing: Gen. 18:22; I Sam. 1:26; Matt. 6:5; Mark 11:25; Luke 18:11; Luke 18:13. (Note the contrast between the last two passages. It makes a difference even how and where one stands.) (2). Hands Spread Out or/and Lifted Heavenward: Ex. 9:29; Ex. 17:11, 12; I Kings 8:22; Neh. 8:6; Psalms 63:4; Psalms 134:2; Psalms 141:2; Is. 1:15; Lam. 2:19; Lam. 3:41; Hab. 3:10; Luke 24:50; I Tim. 2:8; James 4:8. (Compare the Orantes of the Catacombs. And see A. Deissmann, Light From the Ancient East, translated by L. R. M. Strachan, fourth edition, New York 1922, pp. 415, 416.) (3). Bowing the Head: Gen. 24:48(cf. verse 13); Ex. 12:27; II Chron. 29:30; Luke 24:5. (4). The Lifting Heavenward of the Eyes: Psalms 25:15; Psalms 121:1; Psalms 123:1, 2; Psalms 141:8; Psalms 145:15; John 11:41; John 17:1; cf. Dan. 9:3; Acts 8:55. (5). Kneeling: II Chron. 6:13; Psalms 95:6; Is. 45:23; Dan. 6:10; Matt. 17:14; Mark 1:40; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5; Eph. 3:14. (6). Falling Down with the Face Upon the Ground: Gen. 17:3; Gen. 24:26; Num. 14:5, 13; Num. 16:4, 22, 45; Num. 22:13, 34; Deut. 9:18, 25, 26; Jos. 5:14; Judg. 13:20; Neh. 8:6; Ezek. 1:28; Ezek. 3:23; Ezek. 9:8; Ezek. 11:13; Ezek. 43:3; Ezek. 44:4; Dan. 8:17; Matt. 26:39; Mark 7:25; Mark 14:35; Luke 5:12; Luke 17:16; Rev. 1:17; Rev. 11:16. (7). Other Postures: I Kings 18:42(bowing, with face between the knees); Luke 18:13(standing from afar, striking the breast). As is clear from this final reference, the indicated postures and positions of members of the body may occur in various combinations. In (Luke 18:13(1) and (7) are combined. I Kings 8:22(Solomon) combines (1) and (2). Neh. 8:6combines (1) and (3). John 11:41(see verse 38) links (1) with (4). In addition to being combined with (1), number (2) may also be combined with (5), Solomon arose from the altar of Jehovah, from kneeling on his knees, with his hands spread forth toward heavenI Kings 8:54; cf. Ezra 9:5). Moreover, the bow (3) was often so deep that the person would fall prostrate upon the ground (6). See, for example, (Num. 22:31. In fact, a favorite method of prostration among Orientals has always been falling upon the knees (5), then gradually inclining the body, bowing the head until it touches the ground (3), which may become (6). And even in most cases where Scripture does not definitely indicate this, it may be gathered from the context that the man who spread out or lifted up his hands was standing. That is the case also in our present passageI Tim. 2:8). Now all these postures were appropriate. The standing position (1) indicates reverence. The lifting up or spreading out of the hands (2) arms outstretched, with palms upward is a fit symbol of utter dependence on God and of humble expectancy. Bowing the head (3) is the outward expression of the spirit of submission. The lifting heavenward of the eyes (4) indicates that one believes that his help comes from Jehovah, from him alone. Kneeling (5) pictures humility and adoration. Falling down with face toward the ground (6) is the visible manifestation of awe in the divine presence. Striking the breast (7) beautifully harmonizes with the feeling of utter unworthiness. The present custom of closing the eyes while folding the hands is of disputed origin. Though unrecorded in Scripture and unknown to the early church, the custom may be considered a good one if properly interpreted. It helps the worshipper to shut out harmful distractions and to enter the sphere where none but God is near. It is, at any rate, far better than some postures of the body that prevail among moderns when prayer is being offered. What is stressed, however, throughout Scripture and also in the passage now under study, is not the posture of the body or the position of the hands but the inner attitude of the soul. The hands that are lifted up must be holy, that is, they must be hands unpolluted by previous crimes. A man who has just committed a murder or an act of adultery or a theft must not think that without pardon and restitution, when this making good is possible, his hands can now be lifted up in a prayer that is pleasing to God. See Psalms 24:3, 4; cf. Matt. 5:23, 24. Moreover, this lifting up of hands must be done without wrath and evil deliberation. Wrath (John 3:36), that is, settled indignation against a brother, the attitude of the unmerciful debtor of the parable (Matt. 18:21–35), makes prayer unacceptable (Matt. 6:14, 15; Eph. 4:31, 32; Col. 3:8; Jas. 1:19, 20). And so does evil deliberation of any kind whatever. The word used in the original is related to our English word dialogue. The soul of man is so constituted that it can carry on a dialogue with itself. Thus a man can debate within himself whether he shall do this to his neighbor or that, balancing one thought against another (our word deliberate from Latin de and libra literally means to thoroughly weigh, libra being a balance).^[52] Although the word used in the original does not in itself brand the dialoguing as being evilLuke 2:35, in which passage the deliberations referred to are not necessarily evil , yet it is worthy of note (Gen. 6:5; 8:21) that in almost every passage in which it is used the deliberation referred to is clearly of a sinful natureMatt. 15:19; Mark 7:21; Luke 5:22; 6:8; 9:46, 47; Rom. 1:21; 14:1; I Cor. 3:20; Phil. 2:14. In Luke 2:35it indicates doubting, questioning . Here in I Tim. 2:8the use of the word in conjunction with wrath makes this meaning certain. The sum and substance, therefore, of the present admonition is that in public worship the men, not the women, should stand with uplifted hands and offer prayer aloud. The elders naturally would take the lead (I Tim. 5:17). These hands, however, must be holy, and the prayer must be offered in the proper spirit. If the heart of a person is filled with wrath or malice against his brother, so that he is planning evil against him, prayer will not be acceptable. 9. Similarly, that women adorn themselves in adorning attire with modesty and good sense. The word similarly shows that Paul is continuing his remarks about conduct in connection with public worship. Just as the men must make the necessary preparations, so that with prepared hearts and without previous disposition to evil they come to church, able to lift up holy hands, so also the women must give evidence of the same spirit of holiness, and must show this while they are still at home, getting ready to attend the service. They should, accordingly, adorn themselves in adorning attire. Thus the sentence will have to be rendered if the alliteration of the original is to be preserved. We readily grant that alliteration cannot always be reproduced without changing the sense of the original. In the present instance, however, we believe that the alliteration of the original should be retained in the translation. Moreover, the argument employed by several commentators, to the effect that the adjective used in the original must here mean virtuous or honorable, because in non-literary sources it is used in that sense (see M.M., p. 356), ignores the fact that it has that meaning when it describes the character of a person (I Tim. 3:2). Such references are of little value when the adjective modifies a noun which indicates not character but dress. Surely in the latter case the more literal sense adorning immediately suggests itself. Women, then, must adorn themselves in adorning that is, becoming attire. It is clear, therefore, that the apostle does not condemn the desire on the part of girls and women a desire created in their souls by their Maker to adorn themselves, to be in good taste. But if a woman's robe is to be truly such, it will be expressive of modesty and good sense. Hence, Paul writes, in adorning attire with modesty and good sense. Modesty ([Greek]) indicates a sense of shame, a shrinking from trespassing the boundaries of propriety; hence, proper reserve. The next word, which we have rendered good sense, means literally soundness of mind ([Greek]). In getting dressed for church women must practise sanity. They must dress in sensible attire. They must not try to show off, to be all the rage, wearing flashy apparel so as to make others jealous of them. They should adorn themselves, to be sure. They do not have to balk at fashion, unless a particular fashion happens to be immoral or indecent. They must not look decidedly old-fashioned, awkward, or queer. It must ever be borne in mind that a proud heart is sometimes concealed behind a mask of pretended modesty. That too is sin. Extremes must be carefully avoided. That is what good sense implies. The robe must be expressive of inner modesty and of a sane outlook on life, the outlook of the Christian. Applied to our own day and age this means that Pope's well-known lines should be pondered. They contain food for thought: Be not the first by whom the new is tried, Nor yet the last to lay the old aside. ^[53] Now to adorn oneself in adorning attire with modesty and good sense will mean that a woman does not adorn herself in braids and gold or pearls or expensive clothing. Paul has been criticized severely for these words, as if he did not want the members of the fair sex to look their loveliest. It has been remarked, Think of it, he is even opposed to hair-braids! What is wrong with them? Such criticism is, however, entirely unjustified. The very combination of the word braids with and gold or pearls or expensive clothing should have sufficed to inform the reader that the apostle is thinking of the sin of extravagance in outward adornment. As to these braids, the sense is not that under any and all circumstances women throughout all future generations are here forbidden to wear their hair braided. Not at all. The following points must be borne in mind: a. In view of the context (see verse 10) Paul means this: the Christian woman must understand that her real adornment is not coiffure or jewelry or splendid attire but something else, which the apostle is about to mention, namely, the doing of good works which are the fruits of character transformed by the Holy Spirit. b. But what about these braids which were popular in the world of Paul's day? No expense was spared to make them dazzling. They actually sparkled. The braids were fastened by jewelled tortoise-shell combs, or by pins of ivory or silver. Or the pins were of bronze with jewelled heads, the more varied and expensive the better. The pin-heads often consisted of miniature images (an animal, a human hand, an idol, the female figure, etc.).^[54] Braids, in those days, often represented fortunes. They were articles of luxury! The Christian woman is warned not to indulge in such extravagance. Similarly, a woman who is a believer must not try to make herself conspicuous by a vain display of ornaments of gold. Also, she will not yearn for pearls, obtained (at that time) from the Persian Gulf or from the Indian Ocean. These were often fabulously priced and thus way beyond the purchasing power of the average church-member. In order to obtain a pearl of great value a merchant might have to sell all his possessions (Matt. 13:46). Yet someone who was living in Paul's day said, I have seen Lollia Paulina [wife of emperor Caligula] covered with emeralds and pearls gleaming all over her head, hair, ears, neck, and fingers, to the value of over a million dollars. A woman of faith will not (at least should not) crave costly garments, for example a most expensive and showy robe. The robe or mantle worn by the lady resembled a man's toga. However, it was often the product of finer workmanship, and was characterized by richer ornamentation, and greater color-variation.^[55] Vain display on the part of women was and is offensive to what is best in Oriental taste. What is more important, it also offends the Creator. In a woman who professes to be a believer such pursuit of the cult of beauty and personal adornment is doubly unbecoming. It offends the Creator and the Redeemer. See also Is. 3:16 24and I Peter 3:3, 4. Though always wrong, it is most reprehensible in a woman who is getting ready to attend church; for showy clothes ill befit broken and contrite hearts, the kind of hearts which God welcomes at the service of the Word and sacraments. 10. I will then that &the women adorn themselves &not in braids and gold or pearls or expensive clothing, but as is proper for women who profess to be God-fearing by means of good works. For women genuine adornment is attained by means of the performance of good works (I Tim. 6:11, 18; II Tim. 2:22; 3:17). Divine grace brings into existence the tree of faith on which these good works grow as so many fruits. That is the apostle's doctrine both here in the Pastorals (Titus 2:11 14; 3:4–8) and elsewhere (Gal. 5:22–24; Eph. 2:10). Now for women to adorn themselves by means of good works is the proper thing to do, inasmuch as they profess to be God-fearing. Literally Paul says, who profess God-fearingness. The verb rendered profess has the root-meaning to convey a message loudly, clearly; hence, to proclaim. Such a proclamation may be in the form of a promise or of a profession; generally the former (Mark 4:11; Acts 7:5; Rom. 4:21; Gal. 3:19; Titus 1:2; Heb. 6:13; 10:23; 11:11; 12:26; James 1:12; 2:5; I John 2:25), but here and in (I Tim. 6:21the latter. The noun God-fearingnessGen. 20:11) occurs nowhere else in the New Testament; but see the adjective in John 9:31. The entire idea reminds us at once of I Peter 3:3, 4: whose adorning let it not be the outward adorning of braiding the hair and of wearing jewels of gold, or of wearing robes, but &the hidden man of the heart with the imperishable jewel of a meek and quiet spirit which in the sight of God is very precious. 11, 12. Next, the apostle gives a few directions with respect to the relation of women to gathering and imparting knowledge (learning and teaching), again with special reference to public worship. He writes, Let a woman learn in silence with complete submissiveness. But to teach I do not permit a woman, nor to exercise authority over a man, but to remain silent. Though these words and their parallel in I Cor. 14:33 35may sound a trifle unfriendly, in reality they are the very opposite. In fact, they are expressive of a feeling of tender sympathy and basic understanding. They mean: let a woman not enter a sphere of activity for which by dint of her very creation she is not suited. Let not a bird try to dwell under water. Let not a fish try to live on land. Let not a woman yearn to exercise authority over a man by lecturing him in public worship. For the sake both of herself and of the spiritual welfare of the church such unholy tampering with divine authority is forbidden. In the service of the Word on the day of the Lord a woman should learn, not teach. She should be silent, remain calm (I Thess. 4:11and on II Thess. 3:12). She should not cause her voice to be heard. Moreover, this learning in silence should not be with a rebellious attitude of heart but with complete submissiveness (II Cor. 9:13; Gal. 2:5; I Tim. 3:4). She should cheerfully range herself under God's law for her life. Her full spiritual equality with men as a sharer in all the blessings of salvationGal. 3:28: there can be no male and female does not imply any basic change in her nature as woman or in the corresponding task which she as a woman is called upon to perform. Let a woman remain a woman! Anything else Paul cannot permit. Paul cannot permit it because God's holy law does not permit it (I Cor. 14:34). That holy law is his will as expressed in the Pentateuch, particularly in the story of woman's creation and of her fall (Gen. 2:18–25; 3:16). Hence, to teach, that is, to preach in an official manner, and thus by means of the proclamation of the Word in public worship to exercise authority over a man, to dominate him, is wrong for a woman. She must not assume the role of a master. 13, 14. As already indicated, these directives regarding the woman's role in connection with public worship are based not on temporary or contemporary conditions or circumstances but on two facts that have meaning for all time, namely, the fact of creation and the fact of the entrance of sin. Accordingly, Paul writes: For Adam was formed first, then Eve. And it was not Adam who was deceived, but it was the woman who was indeed deceived and fell into transgression. In forming or moulding (Rom. 9:20) the human pair, God first made Adam; afterward Eve. Not only that, but he made Eve for the sake of Adam, to be his helper (Gen. 2:18–25), and his glory (I Cor. 11:7–9). Neither is complete without the other (I Cor. 11:11). But in his sovereign wisdom God made the human pair in such a manner that it is natural for him to lead, for her to follow; for him to be aggressive, for her to be receptive; for him to invent, for her to use the tools which he invents. The tendency to follow was embedded in Eve's very soul as she came forth from the hand of her Creator. Hence, it would not be right to reverse this order in connection with public worship. Why should a woman be encouraged to do things that are contrary to her nature? Her very body, far from preceding that of Adam in the order of creation, was taken out of Adam's body. Her very name Ish-sha was derived from his name Ish (Gen. 2:23). It is when the woman recognizes this basic distinction and acts accordingly that she can be a blessing to the man, can exert a gracious yet very powerful and beneficent influence upon him, and can promote her own happiness, unto God's glory. Longfellow was right when he said: As unto the bow the cord is, So unto the man is woman; Though she bends him she obeys him, Useless each without the other! (Hiawatha) Added to this fact of creation is that of the entrance of sin. Eve's fall occurred when she ignored her divinely ordained position. Instead of following she chose to lead. Instead of remaining submissive to God, she wanted to be like God. She not Adam was indeed (or was completely) deceived or deluded.^[56] Eve was indeed deceived, but Adam was not deceived. Of course, this cannot be taken absolutely. It must mean something on this order: Adam was not deceived in the manner in which Eve was deceived. See Gen. 3:4–6. She listened directly to Satan; he did not. She sinned before he did. She was the leader. He was the follower. She led when she should have followed; that is, she led in the way of sin, when she should have followed in the path of righteousness. And so she fell into transgression, into the fatal stepping aside from the path of obedience. And now that which before was an unmixed blessing namely, that Eve, by virtue of her creation, constantly followed Adam is an unmixed blessing no longer; for now she who, by her sinful example, chose to rule him who at that moment was still her sinless husband, must obey the creature of her own designing, namely, her sinful husband. Hence, let none of her daughters follow her in reversing the divinely established order. Let none assume the role that was not intended for her. Let not the daughter of Eve teach, rule, lead, when the congregation gathers for worship. Let her learn, not teach; obey, not rule; follow, not lead. 15. She will, however, be saved by way of her child-bearing. Not by way of preaching to adults (see on verse 12) but by way of bearing children does a woman attain to real happiness, to salvation, with stress on its positive aspect (I Tim. 1:15). The path that leads to salvation is ever that of obedience to God's ordinances. It is his will that the woman should influence mankind from the bottom up (that is, by way of the child), not from the top down (that is, not by way of the man). She must choose to do that for which by God's creation-ordinance she is naturally equipped, both physically and spiritually. She must reach her goal by way of ([Greek]) her child-bearing. Again, not by way of exercising dominion over men but by way of submission does a woman reach the state of true freedom and blessedness (see on verses 11 and 12). Now the curse which was pronounced upon Eve included two elements: a. submission to her (now sinful) husband, and b. painful child-bearing (Gen. 3:16). It is therefore not at all surprising that Paul, thoroughly at home in The Law and writing by inspiration, immediately mentions child-bearing after having mentioned submission. He sees what Adam also saw. Paul, however, sees it more clearly. Adam already perceived that by God's grace the curse of child-bearing (think of its painful character) was changed into a blessing (Gen. 3:20). Because of the prospect of child-bearing Adam's wife was named Eve, that is Life (the mother of all living). Paul takes up this thought and develops it. Child-bearing will mean salvation for the Christian mother, for what Christian mother does not experience inner delight, joy, blessing, and glory in seeing the image of her Savior reflected in little ones who belong to him? In bearing children (I Tim. 5:14) the Christian mother by faith in God's covenant promise (Gen. 17:7; Acts 2:38, 39) looks forward to all the joys of Christian motherhood unto the glory of God. This to her is salvation.^[57] When Paul says she, he is thinking of the woman of verse 14. This referred first of all to Eve, but then also to any Christian mother taken as a representative of the entire class to which she belongs. Hence, it is not strange that the apostle now shifts from the singular to the plural as he continues: if they continue in faith and love and sanctification along with good sense. Not child-bearing as such procures salvation. The love of God shed abroad in the heart, the peace which passes all understanding, the delight which is experienced when one submits to God's ordinances, the joys of truly Christian motherhood, all these are experienced only if women continue in faith, etc. Faith comes first. It is the product of God's sovereign grace. To be truly blessed, women must continue in it. The matter of salvation is regarded here from the side not of God but of the human individual. It is true, indeed, that once a woman (or a man, but the present passage deals with women) is truly saved, she remains saved forever; yet, God does not keep a woman on the way of salvation without exertion, diligence, and watchfulness on her part. The strength thus to persevere in the faith is ever from God, from him alone (see also N.T.C. on John, Vol. II, p. 299). The nouns used in the present passage have all been explained. For faith and love see on I Tim. 1:5. For sanctification (the daily dying unto sin and being renewed unto holiness; here perhaps with special emphasis on active opposition to all immorality or uncleanness in thought and act, sins so often associated with the married state) see N.T.C. on I Thess. 4:3–8. And for good sense see on I Tim. 2:9. The complete thought is therefore as follows: if the women members of the church will abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in bearing children to God's glory, yes, in all the duties and delights of Christian motherhood. Synthesis of Chapter 2 See the Outline at the beginning of the chapter. When the congregation assembles for public worship, all must be remembered in prayer, that is, rulers as well as subjects, for: a. salvation is intended for all, regardless of rank, station, race, or nation; b. there is but one God and one Mediator, not one God and one Mediator for this group, and one for that group; c. there is but one ransom; d. hence Paul had been appointed to be a teacher of Gentiles, in order that not only Jews but also Gentiles might come to accept the gospel by a living faith. At public worship the men not the women should stand with uplifted hands, offering prayer aloud. For such praying there should be adequate preparation, so that the heart may not be filled with malice against a brother or with predisposition to evil. The women, too, must prepare themselves adequately when they are about to go to church. They must avoid all extravagance in outward adornment, bearing in mind that their true adornment is the doing of good works. In the place of public worship women should realize that their duty is to learn, not to teach; to obey, not to rule; to follow, not to lead. If they abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in the delights of Christian motherhood. (To be sure, Priscilla as well as Aquila taught Apollos, but not from the pulpit. Read Acts 18:26.) This teaching regarding the place which women should occupy when the congregation gathers for worship is based not on any temporary condition but on Adam's priority in creation and Eve's priority in transgression. In this connection it should be pointed out that though the apostle definitely ascribes to women a different position than to men, he does not regard their role in church-affairs to be in any way less important than that filled by men. The Dignity of Women in the Pauline Epistles (1) He mentions with favor the following, to many of whom he sends greetings: Phoebe, Prisca, Mary, Tryphena and Tryphosa, Persis, Julia, the sister of Nereus, Apphia, Lois and EuniceRomans 16; Phil. 4; II Tim. 1; Philemon . (2) He employs women in the service of the gospel (Rom. 16:1–3; Phil. 4:3); specifically, the older widows (I Tim. 5:9, 10), deacons assistants (I Tim. 3:11), women who are able to support others (I Tim. 5:16). Cf. what the book of Acts says with reference to Lydia (16:14, 40), Dorcas (9:36), Mary, the mother of John (12:2), and the daughters of Philip (21:8, 9). What a difference between the status of women in the early church, on the one hand, and in the Qumran sect, described in the Dead Sea Scrolls, on the other. In the church women were given an honorable status. In the Qumran sect women played hardly any part. See Millar Burrows, op. cit., pp. 233, 244 and 333. (3) He emphasizes that in Christ there is neither male nor female (Gal. 3:28). In relation to him there is perfect equality. (4) He recommends marriage, even for widows, and he praises the joys of Christian wifehood and motherhood (I Cor. 7:39; I Tim. 5:14; then I Tim. 2:15; 4:3). There are circumstances, however, under which Paul considers it better not to marry (I Cor. 7:26, 27). (5) Anyone who maintains that Paul holds women in low esteem should read the following passages. If they are honestly interpreted, one will have to admit that in many ways no man is ever able to bestow upon a woman the full honor which according to Paul's teaching should be bestowed upon her: For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her husband (I Cor. 7:14). The wife does not have power over her own body, but the husband has; and similarly, the husband has no power over his own body, but the wife has (I Cor. 7:4). The woman is man's glory (I Cor. 11:7). In the Lord neither is woman without (the) man, nor is man without (the) woman (I Cor. 11:11). Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it &Even so ought husbands also to love their own wives as their own bodies.& Let each one of you love his wife as he loves himself; and let the wife see to it that she respects her husband (Eph. 5:25–33). Paul's practical attitude to women kingdom-workers is expressed in this beautiful, concise order: HELP THESE WOMEN (Phil. 4:3). A.V. Authorized Version (King James) A.R.V. American Standard Revised Version R.S.V. Revised Standard Version N.T.C. W. Hendriksen, New Testament Commentary 45 On the question, Did Christ die for each individual human being, including Judas and the antichrist, actually atoning for the guilt and paying the debt of each and everyone? see N.T.C. on John, Vol. II, p. 111, and the excellent discussions in the following works: L. Berkhof, Vicarious Atonement Through Christ, Grand Rapids, Mich., pp. 151–178. L. Boettner, The Reformed Doctrine of Salvation, Grand Rapids, 1932, pp. 150–161. A source-document for the Arminian position is the remonstrance or Five Arminian Articles (a.d. 1610). P. Schaff, in Creeds of Christendom, New York, fifth edition 1919, Vol. III, pp. 545–549, gives the original Dutch text, a Latin, and an English translation, in parallel columns. Here we read, &Jesus Christ, the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet &no one actually enjoys the forgiveness of sins except the believer. On the whole, in this historic document the Arminians express themselves with restraint. (For other literature on this question, presenting either side or both sides, see the bibliographies in R. L. Dabney, Systematic and Polemic Theology, Richmond, 1927, p. 579; H. Bavinck, Gereformeerde Dogmatiek, Kampen, third edition, 1918, Vol. III, pp. 519–521; and the works listed at the end of the article Arminius and Arminianism, in The New Schaff-Herzog Encyclopaedia of Religious Knowledge, Vol. 1, pp. 296, 297. Also The Writings of Arminius (3 vols.).) The dispute between the followers of Arminius and those of Gomarus was brought to a head at the Synod of Dort. Here the position of those who favored the limited Atonement won the day. See The Canons of the Synod of Dort, held a.d. 1618, 1619, in P. Schaff, Creeds of Christendom, Vol. III, p. 550–597. The second head of doctrine declares that the design of the Atonement is limited to the elect, but that the promise of the gospel should be published to all nations, and that the sacrifice of Christ is sufficient for everyone without exception. Among the various works in which the proceedings of the Synod of Dort are discussed I have found L. H. Wagenaar, Van Strijd En Overwinning to be especially informative. In their conduct both sides seem to have gone too far at times. Extreme Remonstrants branded the decisions of the Synod as the devil's triumph. They grossly misrepresented the Calvinistic position, just as some of their followers are doing even today. And on the other hand, one finds it hard to defend the manner in which the Synod's strictly Calvinistic president dismissed the Arminian opponents. Brusquely gesturing for them to leave, the on the whole highly respected Rev. Johannes Bogerman reminded them that they had begun with lies and ended with lies. Then, in a voice of thunder, he shouted, You are dismissed. Get going. The Arminian position on this and related doctrinal points gained many adherents, especially during the eighteenth century. It is said to have leavened religious thinking in America. A strong advocate of the unrestricted atonement view is Lenski in his commentaries. 46 It is not at all necessary here to regard one as subject and God as predicate, so that we should have to translate For one is God; one also is Mediator, etc. Dr. C. Bouma in his comment on this passage is entirely correct when he points out that Paul's argument is not here directed (except by implication) against polytheism, but rather against one of the practical consequences of polytheism, namely, that each nation has its own God who is concerned especially with that nation. No, there is one God who cares for all his people gathered from all over the world! What we have here, accordingly, is simply an instance of abbreviated expression. The words, There is but are easily supplied. The very context requires them, On abbreviated expression see N.T.C. on John 5:31. 47 See A. T. Robertson, The Minister and His Greek New Testament, New York, 1923, p. 39. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER III Outline of Chapter 3 Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Directions with respect to the Institution of the Offices 3:1–7 A. Incentive for becoming an overseer; the glorious character of the work. Directions regarding the necessary qualifications of overseers. 3:8–13 B. Directions regarding the necessary qualifications of deacons and of women who assist them. Incentive for faithful performance of the task of deacons and of women who assist them: their glorious reward. 3:14–16 C. The reasons for conveying these instructions in written form: 1. Though I hope to see you soon, I fear that I may be delayed. 2. Yet, the matter permits of no delay, for it concerns God's house, the church, which is great because of its exalted Head, Jesus Christ. Hymn in adoration of the Christ. Public worship generally precedes the institution of the offices. Hence, it is not surprising that Paul, having discussed the former, now proceeds to give directions regarding the latter. In the present chapter he shows that elders, deacons, and women who render auxiliary service must be spiritually and morally qualified in order to perform their tasks in the church of Jesus Christ, the One who was made manifest in the flesh &taken up in glory. 3:1–7 3 1 Reliable is the saying, If anyone aspires to the office of overseer, he desires a noble work. 2 The overseer therefore^[58] must be above reproach, one wife's husband, temperate, self-controlled, virtuous, hospitable, qualified to teach; 3 not (one who lingers) beside (his) wine, not given to blows, but genial, not contentious, not fond of money, 4 managing well his own household, with true dignity keeping his children in submission 5 (for if a person does not know how to manage his own household, how will he take upon himself the care of God's church?), 6 not a recent convert, in order that he may not become befogged by conceit and fall into the condemnation of the devil. 7 He must also have a favorable testimony from outsiders, lest he fall into reproach and a snare of the devil.^[59] 1. Accordingly, the apostle begins by writing: Reliable^[60] is the saying, If anyone aspires to the office of overseer, he desires a noble work. This is the second of five reliable sayings or trustworthy current proverbs, wisdom maxims. For their general character see on I Tim. 1:15. It is sometimes maintained that the present saying is not only devoid of great significance or value but is even harmful, encouraging sinful aspiration to office! But this opinion results from the fact that the saying is read in the light of later conditions. Some interpreters reason as follows, It is decidedly wrong for anyone to stretch out his hand (note the verb [Greek]) in order to lay hold on the holy office. Such sinful ambition deserves to be condemned. The office should seek the man, not the man the office. Hence, it is very strange that Paul seems to have a word of praise for such sinful striving. But over against this the following two points deserve emphasis: a. Although it is true that praise for the man who aspires is implied in the saying, it is not definitely expressed. The apostle simply says, If anyone aspires. It is the office rather than the striving that is definitely described as being excellent or noble. b. Though it is nevertheless true that praise for the aspirant is implied, it must be borne in mind that in the early history of the church willingness to serve as an overseer meant sacrifice. Again and again persecution would rage, from the side of the Jews, of the Gentiles, or, as often, of both. False teachers did their utmost to undermine the true foundation. Truly, in such a time and amid such circumstances an incentive to overseership and a word of implied praise for the man who indicated a willingness to serve in this high office were not at all out of place. And the office itself was surely a noble work. It still is, but it was never more so than in the early decades! When Paul speaks about the office of overseer ([Greek], [Greek]), he has in mind the divinely authorized task of the elders, as has been (and will be) indicated (Titus 1:5 7). These overseers or elders constituted a presbytery or board of presbyters or elders. With respect to age and dignity its members were called presbyters or elders, just as in Israel. With respect to the nature of their task they were called overseers or superintendents. The manner in which, on the whole, these men conducted themselves in the sacred office, and their willingness to suffer innumerable hardships for the cause of Christ, justified the current saying, If anyone aspires to the office of overseer, he desires a noble task. Let no one look down upon the overseer! Let no one despise him because he does not have all the special gifts. He is eager to give of his time and energies, and is even willing to sacrifice his physical ease and safety for the noble work of feeding the church of the Lord which he purchased with his own blood (Acts 20:28). May the glorious character of the work be an incentive to all who are considering overseership, so that they may eagerly desire it! But just because the work is so noble and the task so grand certain qualifications are stipulated. In order that these qualifications may be seen as the apostle groups them, the following verses are here printed together according to what appears to be their intended and natural classification: 2 7. 2. The overseer therefore must be above reproach one wife's husband temperate self-controlled virtuous hospitable qualified to teach 3. not (one who lingers) beside (his) wine not given to blows but genial not contentious not fond of money 4. managing well his own household, with true dignity keeping his children in submission; 5. (for if a person does not know how to manage his own household, how will he take care of God's church?) 6. not a recent convert, in order that he may not become beclouded by conceit and fall into the condemnation of the devil. 7. He must also have a favorable testimony from outsiders, lest he fall into reproach and a snare of the devil. It is immediately clear that according to Paul's inspired teaching the prospective overseer must have a favorable testimony from two groups: (a) insiders, that is, church-members, and (b) outsiders, that is, those who are outside the church. As was to be expected, the emphasis falls on the first, the reputation which the man has among church-members. The various items which belong to this first classification are divided into two sets of seven items each. However, the very first item above reproach may be considered a kind of caption or heading for all the items in both sets of this first classification. The second classification is summarized somewhat similarly, but without a list of detailed requirements. Beginning with the first category, as far as his standing or reputation with the members of the church is concerned, the overseer must accordingly be without reproach. Note that the first set of seven characteristics is positive (except for the caption itself: without or above reproach or un-assailable). The second set is largely negative. Five times we read not (of these five, three have [Greek]; two have -privative). Thus, in all there are eight (6 plus 2) requirements expressed positively, six (1 plus 5) expressed negatively. It must not escape our attention that the very first and the very last of the eight positive requirements describe the qualified person's relation to his family. That relationship is again emphasized in connection with the deacons. Paul (and the Holy Spirit speaking through Paul) must have regarded this family-relationship as being of great importance. In the first set of seven requirements the subdivision is as follows: under the caption above reproach we find first a set of four requirements having to do with the man's attitude to Christian morality in general: he must be maritally pure, temperate, sensible, virtuous. Then, two requirements describing the man's attitude toward (and influence upon) people who stand in some definite relation to the church. How does he treat guests from other churches, etc.? Is he hospitable? What influence for good does he exert on those who require guidance or instruction? Is he qualified to teach? In the second set of seven requirements we see the man in his daily life, rubbing elbows with his fellow-men at work and everywhere. The item not (one who lingers) beside (his) wine easily merges with the next one, namely, not given to blows, for drunkenness often leads to blows. Over against this stands the positive requirement genial. Paralleling it is not contentious. The contentious person is generally selfish, hence fond of money. The question, accordingly, is this, Can the candidate under review be trusted with the church's funds? (Note how here, just as at the close of the first set of seven requirements, the attention is focused once more on the man's relation to the church.) Also, can he take care of its affairs? How does he manage his own family? That ought to show whether he can take upon himself the care over the affairs of the church! And finally, can it be reasonably expected that he will command the respect of its members, the experienced as well as those recently converted? But in that case he himself must be a man of some experience in Christian living. He must not be a novice. We see, therefore, that the items in the list are not just thrown together in haphazard fashion. They follow each other logically and are neatly arranged. A few remarks will now be made with reference to each of the fifteen (7 plus 7 plus 1) requirements. The first set of seven is as follows: The overseer must be: 1. Above reproach in the estimation of fellow church members See also I Tim. 5:7and 6:14. The word used in the original literally means not to be laid hold of, hence irreprehensible or unassailable. Enemies may bring all manner of accusations, but these charges are proved to be empty whenever fair methods of investigation are applied. With the church and in accordance with the rules of justice, this man not only has a good reputation but deserves it. Example of a man who was above reproach: Simeon And there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him (Luke 2:25). Cf. Job 1:8. The particulars with respect to which he is above reproach follow: 2. In marital relationship one wife's husband See also (I Tim. 5:9. This cannot mean that an overseer or elder must be a married man. Rather, it is assumed that he is married as was generally the case, and it is stipulated that in this marital relationship he must be an example to others of faithfulness to his one and only marriage-partner. Infidelity in this relationship is a sin against which Scripture warns repeatedly. That this sin and those related to it (sexual immorality in any form) were of frequent occurrence among the Jews and certainly among the Gentiles, is clear from ever so many passagesEx. 20:14; Lev. 18:20; 20:10; Deut. 5:18; 22:23; II Sam. 12; Is. 51; Prov. 2:17; Prov. chapter 7; Jer. 23:10, 14; 29:23; Hos. 1:2; 2:2; 3:1; Matt. 5:28; John 8:3; Rom. 1:27; 7:3; I Cor. 5:1, 9; 6:9–11; 7:2; Gal. 5:19. See also N.T.C. on I Thess. 4:3–8). And let us not forget what Paul says in this very epistle (I Tim. 1:10). Accordingly, the meaning of our present passage (I Tim. 3:2) is simply this, that an overseer or elder must be a man of unquestioned morality, one who is entirely true and faithful to his one and only wife; one who, being married, does not in pagan fashion enter into an immoral relationship with another woman. In view of this, the attempt on the part of some to change the meaning of the original making it say what it does not say is inexcusable. In harmony with the views of some Church Fathers (for example, Tertullian and Chrysostom), and in disagreement with the explanations favored by others (for example, Jerome and Origen), these translators and commentators are of the opinion that Paul is here referring to men who, having been widowers, remarried. The translation (?) then becomes, An overseer must be a man who was married only once. ^[61] One can understand how men who reject or soft-pedal Scripture's infallibility who, accordingly no longer feel obliged to accept as most certainly true the words, Paul &to Timothy (I Tim. 1:1, 2) can also take the next step, and, assuming that the Pastorals reflect conditions which prevailed after Paul's departure from this earth, at a time when by many celibacy and the virgin-state began to be exalted above marriage, can read their private reconstruction of the formation of these letters into the text, so that they think of the author of the Pastorals as a man who considered marriage and certainly remarriage to be sinful or nearly so. One cannot excuse an attempt to make a text say what it does not actually say in the original. The original simply says, He must be &one wife's husband ([Greek] The real author of the Pastorals, namely, Paul, did not oppose remarriage after the death of the marriage-partner (I Tim. 5:14; then 4:3; cf. Rom. 7:2, 3; I Cor. 7:9), though under certain specified conditions he considered continuation in the unmarried state to be wiser than marriage (I Cor. 7:26, 38). Paul, we may be sure, was in entire agreement with the author of Hebrews, who said, Let marriage be held in honor among all. (Heb. 13:4). Example of a man who gives every evidence of having been true to his one and only wife, and of the beautiful harmony between the two, also in religious matters: Aquila But when Priscilla and Aquila heard him (Apollos), they took him unto them, and expounded to him the way of God more accurately (Acts 18:26). 3. In mode of living (tastes and habits), temperate See also I Tim. 3:11; Titus 2:2. For the related verb see N.T.C. on I Thess. 5:6, 8and see on II Tim. 4:5. Other possible translations of the adjective would be sober (not, however, in the sense of somber or sad), circumspect. Such a person lives deeply. His pleasures are not primarily those of the senses, like the pleasures of a drunkard for instance, but those of the soul. He is filled with spiritual and moral earnestness. He is not given to excess (in the use of wine, etc.), but moderate, well-balanced, calm, careful, steady, and sane. This pertains to his physical, moral, and mental tastes and habits. Example of such a well-balanced, sober, careful, temperate person: Luke & having investigated them all carefully from the beginning (Luke 1:3). Even those who cannot be counted among the company of believers are at times not altogether devoid of this virtue; note the town-clerk at Ephesus, who subdued the tempers of the crowd (Acts 19:35). 4. In manner of judging and of acting on these judgments, self-controlled See also (Titus 1:8; 2:2, 5; and see on I Tim. 2:9, 15for the related noun. The self-controlled or sensible man is the man of sound mind. He is discreet, sane; hence, not swayed by sudden impulses over which he exercises no mastery, nor is he at all ready to accept the nonsense which was being disseminated by the errorists at EphesusI Tim. 1:3, 4, 6, 7). The sensible person is always ready and willing to learn. Example of such a sane individual: Apollos Though he was a gifted orator, mighty in the Scriptures and instructed in the way of the Lord, still he was willing to be taught by Priscilla and Aquila, in order to learn the way of God more accuratelyActs 18:26, quoted above, under 2 . 5. In morals in general, virtuous See also (I Tim. 2:9. The overseer must be a man of inner moral excellency and of outward orderly behavior. It is an epithet of honor. See M.M., p. 356. The adjective naturally has a slightly different shade of meaning when applied to character than when applied to clothes or outward appearanceI Tim. 2:9). The root-meaning of the related noun is order. See N.T.C. on John, Vol. I, p. 79, footnote 26. Example of a virtuous person, a person of moral strength: Ruth All &know that thou art a virtuous woman (Ruth 3:11). Further: Job (Job 1:8); Zechariah and Elizabeth (Luke 1:5, 6); Simeon (Luke 2:25); Anna (Luke 2:37). 6. In hospitality, hospitable See also Titus 1:8; then Rom. 12:13; Heb. 13:2; I Peter 4:9. A hospitable person is literally a friend of strangers ([Greek]). He communicates to their necessities. We can well imagine how deeply appreciated was such hospitality in a day when organized social welfare on any large scale was virtually non-existent; when widows and orphans were dependent on the kindness of relatives and friends; when persecutions with their imprisonments raged fiercely; when poverty and hunger were far more in evidence than they are today in the countries of the West; when messages from one section of Christendom to another had to be delivered by personal messenger, necessitating a great deal of travel; and when lodging with unbelievers was less than desirable. Hence, if hospitality was a requirement for every Christian according to his ability and opportunity to furnish it, it was all the more a requirement for the overseer. Example: Onesiphorus Onesiphorus &often refreshed me, and was not ashamed of my chain (II Tim. 1:16). See also Gen. 18:1–8; I Kings 17:8–16; I Kings 18:13; II Kings 4:8; Heb. 13:2. 7. In teaching-ability, qualified to teach See also I Tim. 5:17; II Tim. 2:2; 2:24; 3:14; then I Cor. 12:29. Every overseer or elder should possess this gift to some extent. No one, moreover, will be able to teach ([Greek]) unless he himself is taught ([Greek]). Having been instructed by faithful witnesses one imparts this instruction to others, who in turn must teach still others. But though all the overseers must have this ability in a certain degree, so that they can counsel those who seek their advice, some have received greater or different talents than others. Hence, even in Paul's day the work of the elders was divided, so that, while all took part in ruling the church, some were entrusted with the responsibility of laboring in the word and in teaching (I Tim. 5:17). Accordingly the distinction arose between those overseers who today are generally called ministers and those who are simply called elders. Example: Ezra and his helpers He (Ezra) was a ready scribe in the law of Moses &Ezra the priest, the scribe, and the Levites who taught the people, said to all the people, This day is holy to Jehovah your God (Ezra 7:6; Neh. 8:9). See also Acts 6:10. And now the second set of seven requirements. The overseer must also be above reproach in the following respects. He must be: (1) not (one who lingers) beside (his) wine See also (I Tim. 3:8; Titus 1:7, and see on I Tim. 5:23. (The original has acc. of [Greek].) With respect to drinking wine Scripture avoids extremes. The same inspired author who advises Timothy to use a little wine for the sake of his stomach and frequent illnessesI Tim. 5:23), also clearly declares that one who fails to practise moderation has no right to a place in the presbytery. A wine-bibber, tippler, or drunkard cannot be a worthy overseer. Example of those who were guilty of the sin here condemned: Some Communicants at Corinth one is hungry and another is drunk (I Cor. 11:21). Cf. I Sam. 25:36: Nabal. See also Gen. 9:20–27. (2) not given to blows See also Titus 1:7. Literally Paul says, not a striker. He is thinking of a man who is ever ready with his fists, a bellicose person, a spitfire or fire-eater. Think of the backwoodsmen of former days who literally wore a chip on their shoulder as a challenge to fight anyone who would dare to knock it off, whence our expression, He carries a chip on his shoulder. Between the immoderate use of wine and the eagerness to engage someone in combat there is but a small step. Hence, these two follow each other here in the list of negatively expressed requirements for overseership. Seneca said, Wine kindles wrath (Vinum incendit iram). And the same close relationship is indicated in Prov. 23:29, 30. Hence, examples are: The men against whom the author of Proverbs issues his warning Who has woe? Who has sorrow? Who has contentions? Who has wounds without cause? Who has redness of eyes? Those who tarry long over the wine, Those who go to try the mixed wine (Prov. 23:29, 30). See also Gen. 4:23: Lamech; Gen. 49:5, 6: Simeon and Levi. (3) genial See also Titus 3:2; then Phil. 4:5; James 3:17; I Peter 2:18. The person here indicated is the very opposite of the spitfire. Though he never compromises with respect to the truth of the gospel, he is willing to yield when it comes to his own rights, in the spirit of I Cor. 6:7, Why not rather suffer wrong? The rendering yielding or ceding which also corresponds with the root-idea of the word used in the original expresses the meaning in part. However, it may be doubted whether any single word or expression in the English tongue is the complete equivalent of the original. The qualities of yieldedness, fairness, sweet reasonableness, gentleness, helpfulness, and generosity are combined in this conciliatory, considerate, genial, better than debonair, individual. One who, but for what is recorded in Acts 15:39, approaches this ideal is Barnabas And Joseph, who by the apostles was surnamed Barnabas (which being interpreted means son of encouragement) a Levite, a man of Cyprus by race, in possession of a field, sold it, and brought the money, and laid it at the apostle's feet.& But Barnabas took him (Paul), and brought him to the apostles.& He was a good man, and full of the Holy Spirit and of faith (Acts 4:36, 37; 9:27; 11:24). Other examples: Abraham as pictured in (Gen. 13:8, 9; IsaacGen. 22; 26:12–22); Joseph (Gen. 50:15–21); Moses (Num. 12:3); Jonathan (I Sam. 18:1); Timothy! (4) not contentious See also (Titus 3:2. Note how genial is interposed between not given to blows and not contentious, the reason being that it is contrasted with both. The requirement not contentious, literally averse to fighting, probes even deeper than not given to blows. A person might not be eager to come to blows, but being disputateous, as were no doubt the errorists at EphesusI Tim. 1:4), he would still be lacking one of those characteristics which are needed by an overseer. In addition to the false teachers at Ephesus, who certainly were contentious persons, think also of: The Corinthian Quarrelers Each one of you says, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ (I Cor. 1:12). (5) not fond of money See also (I Tim. 3:8and Titus 1:8. Not only must the overseer be a man who is far removed from the Judas-like attitudeJohn 12:6) of trying to enrich himself by dishonest means (I Tim. 3:8and in Titus 1:8), but he must also be far removed from making the acquisition of earthly treasure his chief goal in life even though the means employed should be honest. Paul must have been thinking first of all of some men in Ephesus where Timothy was carrying on his ministry (I Tim. 6:9, 10). In addition one can think of: The Rich Fool Thou fool, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? (Luke 12:20). And think of the Rich Man in the parable of The Rich Man and Lazarus (Luke 16:19 31). (6) managing well his own household See also I Tim. 3:12; 5:17; then Rom. 12:8; I Thess. 5:12. The overseer, it being assumed that he is a married man with children, must be gifted with the ability to oversee, to preside, to manage. Paul reasons from the less to the greater, in this twofold sense: a. If a man cannot even preside over or manage, how will he be able to take upon himself (that is, upon his heart) the care of anything? The latter activity indicates a watchful regard that is even more solicitous and incessant than the former. b. If a man cannot discharge his responsibility with respect to his own family, how will he do this with respect to God's family, that is, the church (the local congregation), the family which has God as its Father? Now this ability to manage or govern well his own family becomes evident when the father keeps his offspring in submission (I Tim. 2:11). The so-called progressive idea of permitting the child to do as he pleases finds no support in Scripture. But though authority must be exercised, this must be done with true dignity, that is, it must be done in such a manner that the father's firmness makes it advisable for a child to obey, that his wisdom makes it natural for a child to obey, and that his love makes it a pleasure for a child to obey. Imagine how ideal must have been that early family-life which in later years blossomed forth into the relationship pictured in Acts 21:9: Philip the evangelist And he had four virgin daughters who prophesied. And see the beautiful family-life portrayed in Ps. 128:3. Cf. Gen. 18:19; Is. 78:3, 4; 105:8–10; Luke 2:51; Acts 2:39; 16:14, 15; 16:33. (7) not a recent convert A member of the congregation may, however, possess all the characteristics mentioned in the preceding, and still not be qualified to serve as an overseer. He may be a beginner, one who was converted only recently, whether old or young. He lacks the maturity and prestige that is required in an overseer. He is a novice. Literally the apostle says, not a neophyte (Job 14:9; Ps. 128:3; 144:12; Is. 5:7). The church is God's field (I Cor. 3:9). The believers are his plants (I Cor. 3:6). By a slight change of metaphor Paul also says that they have become one-plant-with-Christ (Rom. 6:5). Cf. N.T.C. on John 15:1 8. The choosing of a neophyte might have disastrous results for himself; hence, also for the church. So, a novice must not be elected, in order that he may not become beclouded (or: blinded) by conceit. The verb means literally wrapped up in smoke, the smoke of arrogance in this case. See I Tim. 6:4; II Tim. 3:4. The result would be: and fall into the condemnation ([Greek]) of the devil. This undoubtedly means the condemnation pronounced upon the devil. ^[63] Cf. II Tim. 2:26. We read about this sentence of condemnation in II Peter 2:4(and see footnote 63). Pride ever leads to the fall. In order to prevent this from happening, the church must not choose a beginner to be an overseer. In harmony with this rule, on his first missionary journey Paul did not appoint elders in every church until he revisited the churches (Acts 14:23). Also note that Timothy himself, upon his conversion, was not immediately ordained. Having been led to Christ on Paul's first missionary journey, he was not ordained until later (on the second journey at the earliest). The rule, Whenever possible no neophytes shall be chosen to overseership in the church, was also adhered to in the case of Joseph called Barsabbas and Matthias Of the men who have accompanied us all the time that the Lord Jesus went in and went out among us &one must be chosen to become with us a witness of the resurrection (Acts 1:21, 22). In fact, Paul himself, after his conversion in 33/34 a.d., spent three years in Arabia before doing effective work at Tarsus and Antioch, and was not commissioned to go on his first missionary journey until ten years after his conversion! See my Bible Survey, Grand Rapids, Mich., fourth printing 1953, pp. 189–195. Having finished the list of requirements that pertain to the estimation in which the brother is held by his fellow church-members, the apostle proceeds now to the opinion of outsiders (those who do not belong to the church) with respect to him: (1) Above reproach in the estimation of outsiders He must also have a favorable testimony from outsiders. Even with them the prospective overseer, and also the overseer who is already in office, must have a good reputation. The necessity of adding this requirement follows from the fact that often such outsiders know more about the man in question than do the members of the church. It frequently happens, for example, that most or all of those associated with him in his daily occupation are unbelievers. Their judgment is of some importance. Besides, the church seeks to exert a powerful influence for good upon the world, leading sinners to Christ. An overseer's bad reputation with the world will not be of any help in achieving this purpose. Now it is a fact that frequently the world's adverse opinion of the Christian is motivated by hatred of the Christ (Rom. 15:3; Heb. 13:12, 13). But it is not this light esteem that Paul has in mind. What he means is that in order to be an effective overseer a brother must be known even to worldly people with whom he is (or has been) in contact as a man of character, a man against whom it is not possible to level any just charges of moral turpitude. It must be possible to say with reference to him, He conducts himself properly with respect to outsiders (I Thess. 4:12. Cf. Col. 4:5). A person who does not have this favorable testimony and who is nevertheless chosen to be an overseer in the church may easily fall into reproach. But here for once the reproach of the world is not to the church-member's credit. It is not now an honor, as it is in the other passages where the same word reproach is used (Rom. 15:3; Heb. 10:33; 11:26; 13:13). We can imagine how, on the morning after this undeserving person's election to office, the men who work with him will greet him with the mocking exclamation, What do we hear now? Have they actually made you an elder &you? And the devil will rejoice.^[64] Moreover, such a person may easily become very bold, thinking, If I can get away with this conduct of mine, and still be elected overseer, I can get away with anything. Thus he will fall into the devil's snare, that is, into the devil's trap, hence, into his power. See especially II Tim. 2:26; then also I Tim. 6:9; finally, Luke 21:35; Rom. 11:9; and for a synonym N.T.C. on John 6:61. To have a good reputation even with those who are outside the church, is, under the most favorable circumstances, to be considered a blessing. Example: Cornelius well spoken of by the entire Jewish nation (Acts 10:22). 3:8–12 8 Deacons similarly (must be) dignified, not double-tongued, not addicted to much wine, not greedy of shameful gain, 9 keeping hold of the mystery of our faith with a pure conscience. 10 And let these also first be tested; then let them render service, if they are blameless. 11 Women similarly (must be) dignified, no slanderers, temperate, reliable in all matters. 12 Let a deacon be one wife's husband, managing well his children and his own household. 13 For those who have served well acquire for themselves a noble standing and great confidence in the faith (which centers) in Christ Jesus. 8 12. Note how the qualifications of women who render auxiliary service are wedged in between the requirements for deacons. Though the New Testament contains but few specific references to deaconsPhil. 1:1, and of course Acts 6:1 6, ^[65] where however the term deacon does not occur , this does not mean that the work of the deacon was considered to be of inferior value. It was and is a glorious task. It is based upon Christ's loving concern for his people. So close to his heart is this tender solicitude that he regards what is done to the least of his brothers as if it had been done to himself (Matt. 25:31–46). From Acts 6we learn that deacons were chosen because the elders did not have the time and energy to take upon themselves the care of the poor and needy in addition to performing all their other work: governing the church, preaching the Word, administering the sacraments, leading the congregation in prayer, etc. The deacons, accordingly, were chosen in order to serve tables. Their special task is to gather the offerings which God's people in gratitude make to their Lord, to distribute these gifts in the proper spirit to all who are in need, to prevent poverty wherever it is possible to do this, and by means of their prayers and words of Scripture-based comfort, to encourage the distressed. Now in order to carry out so worthy a task, they, as well as the elders, must be men full of faith and of the Holy Spirit (Acts 6:5). Accordingly, deacons similarly (must be): (1) Dignified See also Titus 2:2; cf. Phil. 4:8. For the noun see on I Tim. 2:2; Titus 2:7. This refers not only to their necessary decorum or propriety of manner and conduct but also to the fact that in their inner thoughts and attitudes they must be men of Spirit-wrought gravity and respectability. Such a serious-minded man was Stephen a man full of faith and of the Holy Spirit (Acts 6:5). Moreover, when such a man administers cheer, he means what he says. Hence, (2) Not double-tongued^[66] He does not say one thing to one person and something different to another. He does not talk out of both sides of his mouth. He does not say one thing and know another, like: Gehazi (II Kings 5:19–27) or Sanballet and Geshem (Neh. 6:2) or Ananias and Sapphira And she said, Yes, for so much (Acts 5:8). (3) Not addicted to much wine Cf. not (one who lingers) beside (his) wine in verse 3. The qualified deacon is moderate in his use of wine if he drinks any. He is no Nabal He was very drunk (I Sam. 25:36). (4) Not greedy of shameful gain Cf. Titus 1:7; I Peter 5:2; also not fond of money in verse 3. However, here in verse 8 the emphasis is slightly different. A man who is fond of money is not necessarily an embezzler. But it is the embezzler or pilferer and the man who joins a good cause for the sake of material advantage whom Paul has in mind here in verse 8. It is the man with the mercenary spirit who goes all out in his search for riches, anxious to add to his possessions regardless of the method, whether fair or foul. Think of Judas Now this he said, not because he was concerned about the poor, but because he was a thief and as he had the money-box he used to take what was put in it (John 12:6). And cf. Simon the Sorcerer (Acts 8:9 24). (5) Keeping hold of the mystery of our faith with a pure conscience A good deacon, accordingly, is attentive to duty for Christ's sake. He is conscientious. Were he undignified, double-tongued, addicted to much wine, and greedy of shameful gain, he would not be the kind of man who with a conscience purified by the Holy Spirit (I Tim. 1:5) keeps clinging to the mystery of our faith. It is hard to believe that the expression the mystery of our faith here in I Tim. 3:9means something different than the mystery of our religion in verse 16. Hence, see on that verse. For Christ's sake the qualified deacon watches himself scrupulously, doing all in his power to remain in the closest possible union with him, that is, with the most sublime of all divinely disclosed mysteries, namely, God revealed in the flesh for the salvation, on equal terms, of Jew and Gentile. The trait here described finds a beautiful illustration in Joseph who, for God's sake, remained on the straight path. How then can I do this great wickedness, and sin against God? (Gen. 39:9). (6) And let these also first be tested; then let them render service, being blameless Cf. I Tim. 3:6. What holds for the overseers holds also for the deacons. No neophytes must be chosen. Only tested men should serve (see on verse 13) in this capacity. This does not mean that a prospective deacon must first serve a trial-period, but rather that by means of a consecrated life he must furnish a testimonial of character. He must be able to sustain the test of having the eyes of the whole church (plus the outsiders!) focused upon him. If he succeeds, he is then blameless (literally, not to be called to account, a close synonym of above reproach or irreprehensible in verse 2). This method of selecting deacons is surely far removed from the one which is suggested at times, namely, May-be if we make him a deacon, he'll stop his criticizing. Let's place him on the nomination for deacons. If elected, we can perhaps make something of him. The Seven Men of Good Report who became the first deacons of the early church furnish an excellent example of the manner in which deacons should be chosen. Therefore, brothers, look around for seven men from among you of good reputation, full of the Spirit and of wisdom (Acts 6:3). The section with respect to deacons is interrupted by a passage stating the requirements in the case of women. That these women are not the wives of the deacons nor all the adult female members of the church is clear from the syntax: The overseer therefore must be &Deacons similarly (must be) &Women similarly (must be) &One and the same verb coordinates the three: the overseer, deacons, women. Hence, these women are here viewed as rendering special service in the church, as do the elders and the deacons. They are a group by themselves, not just the wives of the deacons nor all the women who belong to the church. On the other hand, the fact that no special and separate paragraph is used in describing their necessary qualifications, but that these are simply wedged in between the stipulated requirements for deacons, with equal clarity indicates that these women are not to be regarded as constituting a third office in the church, the office of deaconesses, on a par with and endowed with authority equal to that of deacons. It is true that from early times, in justification of the-office-of-deaconess-theory, an appeal has been made to such passages as the one now under consideration (I Tim. 3:11); I Tim. 5:9; and Rom. 16:1. But as to I Tim. 5:9, see on that passage. As to Rom. 16:1, no adequate reason has been given to prove that there the term used in the original does not have its far more usual meaning servant (correctly thus rendered in A.V. and in the text of the A.R.V.) or assistant, one who ministers lovingly (see N.T.C. on John, Vol. I, pp. 116, 119); in this case, to the cause of the gospel. Nothing can erase the fact that according to Scripture, and particularly also according to Paul's epistles, women perform very important ministries in the church. It is also true that the extent and value of the service which they are able to render has not always been fully recognized or appreciated. See on (I Tim. 5:9. But it is contrary to the spirit of Paul's remarks concerning women and their place in the churchI Tim. 2:11, 12; and cf. I Cor. 11:1–16; 14:34, 35), and contrary also to the significance of the manner in which the apostle here in I Tim. 3:11parenthesizes the requirements for women-helpers, to regard their task as a third office, to be co-ordinated with that of the overseers and with that of the deacons. The simplest explanation of the manner in which Paul, not yet finished with the requirements for the office of deacon, interjects a few remarks about women, is that he regards these women as the deacons assistants in helping the poor and needy, etc. These are women who render auxiliary service, performing ministries for which women are better adapted. Here again we refer to our explanation of I Tim. 5:9. A few simple words indicate their necessary qualifications. Says Paul: Women similarly (must be) dignified, no slanderers, temperate, reliable in all matters. For truly respectable or dignified see on verses 4 and 8. For temperate or sober see on verse 2. Also the requirement of thorough-going reliability or trustworthiness holds for the women as well as for elders and deacons (implied for the latter two groups in verses 6 and 10). Hence, these three virtues do not need to be discussed again. It is also easily understood why Paul would emphasize that women who do the rounds of the church in performing loving ministries must not be gossipers. No scandal-mongers please! he says as it were. Those who slander imitate the evil one, whose very name is diabolos, that is, slanderer. Lengthy is the list of truly respectable, temperate, trustworthy women who are mentioned in Scripture. Among them are, in greater or lesser degree, the two Deborah's (Gen. 35:8; Judg. 4:4); Jochebed (Heb. 11:23), Naomi and Ruth (Ruth 1:15 18), Hannah (I Sam. 1:15, 16; 1:22 2:10), Ichabod's mother (I Sam. 4:21), Abigail (I Sam. 25:3, 25, 36), the widow at Zarephath (I Kings 17), the Shunammite woman (II Kings 4:8), Huldah (II Kings 22:14), Queen Esther (the book of Esther), Elizabeth (Luke 1:5, 6), Mary the mother of Jesus (Luke 1:46 55; 2:19; Acts 1:14), Anna (Luke 2:36, 37), Mary and MarthaLuke 10:38 42; John, ch. 11; 12:1–8 , the women who followed Jesus and ministered to him, such as Jesus aunt Salome, Mary the wife of Clopas, Mary Magdalene, Johanna, (Luke 23:55; 24:1, 10; John 19:25), Dorcas (Acts 9:36 43), Lydia (Acts 16:14, 15, 40), Priscilla (Acts 18:26), Phoebe (Rom. 16:1), Tryphosa and Tryphaena (Rom. 16:12), and last but not least Lois and Eunice (II Tim. 1:5). In spite of weaknesses which Scripture does not conceal, the names of Sarah (Gen. 12:5, and note her name in the list of heroes of faith Heb. 11:11, 12), Rebecca (Gen. 24) and Rachel (Gen. 29) also Leah (Gen. 29:35) should be added to the list. How sharp was the contrast between these women and some females of Timothy's acquaintance (II Tim. 3:6, 7)! Opposed to the lengthy list of noble women, Scripture mentions such evil slanderers as Potiphar's wife (Gen. 39:7–33) and Jezebel (I Kings 21:5–10). What Paul means, accordingly, is this, Timothy, see to it that the deacons assistants be carefully selected. They should be Ruths and Lydias, not silly women, nor the kind that remind one of Jezebel! The enumeration of qualifications for deacons is now continued and concluded: (7) Let a deacon be one wife's husband, managing well his children and his own household. See on I Tim. 3:2, 4. 13. The apostle proceeds to show how he knows that deacons must be all this. He is deeply convinced of it, and this not only because of direct divine revelation but also because of the manifest special reward by means of which it pleases God to crown the deacons efforts. The sense of the words which immediately follow is, I know this is true, For those who have served well acquire for themselves a noble standing and great confidence in the faith (which centers) in Christ Jesus. This is at the same time an incentive for deacons so that they may labor faithfully. It is not unscriptural to speak of such incentives. It is unscriptural not to recognize themMatt. 19:29; II Tim. 4:7, 8; Heb. 12:2; Rev. 2:7, 10, 17, 26 29; 3:5, 6, 12, 13, 21, 22; etc. . Looking forward to a reward is not at all sinful, provided one plans to use this reward for the glory of God and for even greater service (if possible) in his kingdom. It is entirely right and natural to regard the reward which is here promised as pertaining to the deacons and their helpers. The apostle has been speaking about them, and about no one else, in verses 8 12. The connection, moreover, is very close, being introduced by the word, for. It will hardly do, therefore, to say that Paul is still thinking about the overseers, introduced in verse 1, and that he includes these in the reward here promised. To be sure, to these overseers also an incentive has been given, namely, the incentive based on the glorious character of their task (see verse 1). We may even go farther and admit that the blessing described in verse 13 will actually be enjoyed by elders as well as by deacons and their assistants. And we must probably accept as correct the position that the first verb used in the original here in verse 13 (cf. verse 10) should not be rendered have served (well) as deacons but simply have served (well). ^[67] But though all this be freely granted, it still remains true that in the present passage the apostle is in all probability speaking about the persons mentioned in the immediately preceding context (verses 8 12). In verse 1 the incentive for the elders was indicated: their task is glorious. Verse 13 now adds the incentive for the deacons: their reward is rich. Let no one, permitting himself to be misled by the fact that it is the deacons task to serve and not (like the elders) to rule, begin to think lightly of them and of their office. Let it be remembered that those deacons who have served well acquire for themselves a noble standing. The church will think highly of them because they have performed their tasks in a worthy manner. (Incidentally, the word rendered standing has the primary meaning a step, say of a staircase. Since such a staircase with its steps could be used to measure the sun's shadow, see II Kings 20:9 11in the LXX, the meaning degree cf. the degrees on a sun-dial is not strange. Hence, in some such way the figurative meaning degree, rank, standing is easily reached.) Moreover, the very consciousness of the fact that with the help of God he has done his best, so that he is not vexed by pangs of conscience, will give the deacon great confidence. He will not hold back, but will tell all ([Greek] is derived from [Greek], all, and [Greek] telling, speech). This confidence has reference to the faith (subjective sense here) which centers in Christ Jesus. It is concerning him that the deacon will freely and gladly testify. 3:14–16 14 These things I am writing to you though I am hoping to come to you shortly, 15 but (I am writing them) in order that if I should be delayed, you may know how you should conduct yourself in God's house, which is the church of the living God, (the) pillar and foundation of the truth. 16 And confessedly great is the mystery of (our) devotion, Who was manifested in the flesh, Vindicated by the Spirit, Seen by angels, Heralded among (the) nations, Believed in by the world, Taken up in glory. 14. Paul now states the reasons for conveying these instructions (2:1 3:13) in writing. They are: (1). Though I hope to see you soon, I fear that I may be delayed. (2). Yet, the matter permits no delay, for it concerns God's house. These things I am writing to you though I am hoping to come to you shortly. Did he mean, I hope to come to you even before wintering at Nicopolis? See p. 40. 15. But (I am writing them) in order that if I should be delayed, you may know how you should conduct yourself in God's house.^[68] Timothy must know how to supervise worship and the election of officers. Moreover, he must bear in mind that he has been entrusted not with a private business but with God's house! House is correct here, not household as in verses 4, 5, 12. Believers are God's house or sanctuary (I Cor. 3:16; 6:19; II Cor. 6:16) because God dwells in them. Hence, Paul continues: which is^[69] the church of the living God (I Thess. 1:9, 10), the pillar and foundation of the truth. Having been called God's house, we now note that the church is next compared to a pillar and foundation. As the^[70] pillar supports the roof, even better (note the climax!) as the foundation supports the entire super-structure, so the church supports the glorious truth of the gospel. Cf. II Tim. 2:19; then Matt. 16:18. It supports the truth by: H earing and H eeding it (Matt. 13:9) H andling it rightly (II Tim. 2:15) H iding it in the heart (Ps. 119:11), and H olding it forth as the Word of Life (Phil. 2:16). Or, if one prefers, by D igesting it (Rev. 10:9). That takes study and meditation. D efending it (Phil. 1:16) D isseminating it (Matt. 28:18–20) D emonstrating its power in consecrated living (Col. 3:12–17). The heart of this gospel and of our whole devotion is Christ. Hence, Paul continues: 16. And confessedly great is the mystery of our devotion. Great is the church because great is its exalted Head, Jesus Christ. That the expression the mystery of our devotion refers to Christ is clear from the fact that whatever follows in verse 16 refers to him. It is he who is great, and this confessedly, that is, thus acknowledged by the church in its daily witness, its preaching, and, as here, its hymns. The mystery of our devotion is the mystery of our faith (verse 9), meaning that it pertains to our faith, to our devotion. By faith we embrace him. By means of our devotion we glorify him. The word used in the original ([Greek], [Greek]) occurs here in a sense slightly different from piety or godliness when this is viewed as a quality or condition of the soul. It is here used in a more active sense. It is piety in action ( operative piety, M.M., p. 265), godly living (as in 4:7) the conscientious devotion of our lives to God in Christ, the fear of God,. Christ is called the mystery of our devotion, not only because had he not been revealed to us, we would not have known him, but also because he transcends our comprehension (Eph. 3:18, 19). The more we know him, the better will we be able to discern the mysterious, unfathomable character of his love and of all his attributes. It is exactly this immeasurable greatness of the Christ which forms the subject of the hymn from which Paul now quotes six lines. That theme was a familiar one in the early church, as is shown by passages such as the following: Acts 2:22 36; 4:11, 12; 10:38–43; 13:26–41; Rom. 8:31–39; I Cor. 1:30; 15:1–20, 56, 57; Eph. 1:20–23; Phil. 2:5–11; Col. 1:12–20; II Thess. 1:7, 8; 2:8; Titus 2:13; Heb. 1:1–4; 7:23 8:2; 9:24–28; 10:5–25; 12:1–3; Rev. 5:6–14; 12:10–12; 19:6–8. Depending on an antecedent such as Logos (Word) or Christ(os), or Theos (God)^[71] the hymn continues: who or he who ([Greek]) was made manifest in the flesh, etc. The Six Lines in their Chiastic Arrangement By drawing connecting-lines between the words which indicate realities that belong to the same realm, flesh, nations, and world are linked; and so are Spirit, angels, and glory. See these lines on p. 138. Thus the X which is the twenty-second letter of the Greek alphabet and is called chi is drawn twice. We may say, therefore, that the six lines are arranged chi-astically. The six lines of this Hymn in Adoration of the Christ begin with a line about Christ's lowly birth and end with a reference to his glorious ascension. It is clear that if in such a humiliation-to-exaltation hymn the chiastic thought-movement is to be maintained, there must be not less than six lines. The contrasts are clearly drawn: Weak flesh (line 1) contrasted with strength-imparting Spirit (line 2) Heavenly angels (line 3) over against earthly nations (line 4) The world below (line 5) over against glory above (line 6). Yet, the beauty of it is this, that though the hymn pictures these regional contrasts, the thought is throughout that of glory and adoration. To be sure, the word flesh in line 1 indicates Christ's humiliation; but the expression manifested in the flesh points to his exalted, glorious nature. His glory is also indicated by the expressions vindicated by the Spirit, seen (with adoration) by angels, heralded (joyfully) among the nations, believed in (unto salvation) by the world, and taken up (for exaltation) in glory. Hence what we have in these six lines is not antithetic parallelism (in the sense in which that term is usually employed), but chiastic, cumulative parallelism. The Six Lines Considered Separately (1) Who was manifested in the flesh. ^[72] Into the human nature, weakened by the curse, came Christ, the Son of God. He was sent forth by God (Gal. 4:4); hence, Virgin-born. The fact that One so glorious in his pre-existence was willing to adopt the human nature in that curse-laden, weakened condition, was a manifestation of infinite, condescending love. Cf. John 1:1 14; II Cor. 8:9; Phil. 2:5–11. Hence, this voluntary self-concealment was at the same time a self-revelation. From the very beginning of his coming into the flesh self-concealment and self-disclosure walked side by side in connection with this Mystery of our devotion. For the meaning of flesh see N.T.C. on John 1:14; and for the meaning of was manifested see N.T.C. on John 21:1, footnote 294. (2) Vindicated by the Spirit. Not everyone saw his glory. He was despised, and rejected of men (Is. 55:3). By his enemies his claims were denied, and he himself was cast out (Heb. 13:12). But by the Spirit he was vindicated: his own perfect righteousness and the validity of his claims were fully established. The A.V. and the R.S.V. are entirely correct in spelling Spirit with a capital letter, as referring to the Holy Spirit. The combination flesh and Spirit has scriptural warrant. Note: And the Word became flesh, and dwelt among us as in a tent. And we beheld his glory, a glory as of the only begotten from the Father, full of grace and truth &And John testified, saying, I beheld the Spirit like a dove descending from heaven, and he remained on him (John 1:14, 32; cf. 3:34). Having been thus anointed by the Holy Spirit (Ps. 2:2; 45:7; Matt. 3:16; Mark 1:10; Luke 3:22; Acts 4:27; 10:38), he was able, while in the flesh (the weakened human nature), to perform miracles, to cast out demons, etc. (Matt. 12:28). By means of every deed of power his justice was established, for surely the Holy Spirit would not have given this power to a sinner (John 9:31). But it was especially by means of his resurrection from the dead that the Spirit fully vindicated the claim of Jesus that he was the Son of God (Rom. 1:4). (3) Seen by angels. The greatness of Christ in his resurrection stands out in the early preaching of the apostles. That resurrection was his complete vindication. It was also in connection with that resurrection that he was seen by angels (Matt. 28:2–7; Mark 16:5 8; Luke 24:4 7; John 20:12, 13). To be sure, angels had shown an interest in his birth (Luke 2:9 14), and in his triumph over Satan when the latter tempted him in the desert (Matt. 4:11). Angels, moreover, addressed the disciples after his ascension (Acts 1:10, 11). Angels welcomed him back to heaven (Rev. 5:11). They were and are intensely interested in the whole program of redemption (I Peter 1:12). But although none of these great events need be excluded from the meaning of the line seen by angels, the reference to Christ's glorious resurrection, a redemptive fact which stood out in the consciousness of the early church, is clear as daylight.^[73] While the eyes of men and women too! were beclouded by the mist of little faith and, in a sense, lack of faith (Mark 16:11, 13, 14; Luke 24:10, 11; John 20:8, 9, 15, 24, 25), angels saw him clearly. They knew him as their glorious Lord. (4) Heralded among the nations. It was the resurrected Christ who, before his ascension, issued The Great Commission, Go, therefore, and make disciples of all the nationsMatt. 28:18 20: The Great Claim, The Great Commission, The Great Presence . And so the One who was not esteemed, the Despised One (Is. 53:3), began to be universally heralded or proclaimed (II Tim. 4:2) as The Savior of the World. Though this happened on and after Pentecost, the great commission was issued before the ascension! (5) Believed in by the world. This, of course, was the direct result of the pre-ascension mandate. Men from every tribe and nation begin to worship him as their Lord and Savior, as had been predicted (Ps. 72:8–11, 17; 87; cf. Gen. 12:3; Am. 9:11, 12; Mic. 4:12). (6) Taken up in glory. Having been manifested in the flesh, vindicated by the Spirit, seen by angels, and having issued the order which resulted in the proclamation of his name among the nations and the outgathering of a spiritual harvest from the world, he was taken up. This is the same verb as is used in Mark 16:19and in Acts 1:2.Luke 24:51has he parted from them, and Acts 1:9, he was lifted up. While the echo of men's voices, Crucify, crucify, had scarcely died, heaven opened wide its portals, and, upon receiving back its victorious King, resounded with the echoes of the jubilant anthem, sung by ten thousand times ten thousands and thousands of thousands, Worthy is the Lamb. Truly, he was taken up in glory. How great is the church which has such an exalted Head! Let Timothy bear this in mind as he goes about his task of supervision. Synthesis of Chapter 3 See the Outline at the beginning of the chapter. We have here a list of requirements for office; also a statement regarding the glorious character of such work and its crowning reward. The qualifications of overseers and deacons (and in the latter connection, of deacons female assistants) are stated. The emphasis falls on such qualities as reliability, dignity, temperance, helpfulness, proper relationship to one's family, and to some extent, Christian experience. The lists reveal two facts: On the one hand, the requirements for office are high enough so that persons with outstanding moral defects are excluded from office and in fact from any position of considerable responsibility in the church. Yet, on the other hand, these requirements are low enough so that almost any member in good standing and of deserved reputation can qualify. Sinlessness, material riches, exceptional cultural attainment, these are not required. Accordingly, a group of converts which displays a manifest lack of such qualities as are here mentioned is not yet ready to be organized into a congregation. In stating his reasons for transmitting these lists in written form, Paul quotes from a beautiful early Hymn in adoration of the Christ, confessing the latter's glory from his incarnation to his coronation. Here we have proof of the fact that there was at least a beginning of hymnody during this early period. On the subject of psalm-singing and hymn-singing in the days of the apostle see also Acts 16:25; I Cor. 14:26; Eph. 5:19; and Col. 3:16. And do not forget the Old Testament Psalter, with its many cries for rescue, songs commemorating deliverance, and anthems of praise. 58 Something can be said in favor of the rendering however (for [Greek]). But the more usual meaning of the Greek particle makes excellent sense: in view of the fact that the overseership is such a noble work, the man who fills this office must be above reproach. The continuative meaning is also possible. See further N.T.C. on John, Vol. II, p. 386, footnote 246. 59 With respect to possible parallels (to such a list of requirements) in secular literature see on Titus 2:1. 60 The reading popular or human ([Greek]) is the saying, is weakly attested; see N.N. It may possibly be ascribed to a scribe's hesitancy to prefix the profound introductory clause, Reliable is the saying to a statement which fails to give expression to a paramount essential of the Christian faith. Possibly for the same reason some would construe this clause with the preceding paragraph (thus, for example, Lock and A. T. Robertson). But it is hard to see how anything in the immediately preceding paragraph (which deals with the behavior of women, their proper attire with a view to church-attendance, etc.) could have become a watchword of Christian wisdom. The saying, moreover, harmonizes beautifully with the entire paragraph which follows. N.T.C. W. Hendriksen, New Testament Commentary 61 Thus, or in similar fashion, Parry, Goodspeed, Moffatt, R.S.V., etc. 62 It is correctly rendered by the following (among others): Syriac (published by British and Foreign Bible Society, London, 1950, 1. 142); Latin; English (A.V., A.R.V., Weymouth, Lenski, Berkeley; the same idea, Williams: must have only one wife; Riverside: true to one woman ); Dutch; Frisian; South African; French (Version D Ostervald); German (Luther and subsequent versions); Swedish authorized in 1917, edition Stockholm 1946 . M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952) 63 The idea that [Greek] when in verse 6 it is used in the expression condemnation of the devil must be a subjective genitive because this same word when in verse 7 it occurs in the phrase snare of the devil is a subjective genitive, impresses me as being superficial. In determining the nature of these genitives, one question is paramount. It is this: What is the scriptural usage? Is it more scriptural to represent the devil as pronouncing a sentence of condemnation, or to represent him as being condemned? Of course, the latter! See the following passages: Gen. 3:15; Is. 14:12(by implication); Zech. 3:2; Matt. 4:10; 12:29; Luke 10:18; John 12:31; Rom. 16:20; Eph. 6:11; James 4:7; II Peter 2:4; Jude 6; Rev. 12:7–9; 20:10. Hence, the condemnation of the devil means the condemnation pronounced (and executed) upon the devil (objective genitive). Similarly, is it the more usual scriptural representation to speak of the devil as striving to lure others into his snares, or is he more generally described as becoming himself ensnared? Of course the former. It is the devil who, also in the Pastorals, is depicted as setting snares. II Tim. 2:26settles this point. Cf. I Tim. 6:9. Hence, the snare of the devil means the snare which he sets (subjective genitive). 64 This is true whether or not the word reproach as well as snare be construed as modified by of the devil. Either is grammatically possible, arguments to the contrary (as in Lenski, op. cit., p. 591) notwithstanding. The non-repetition of the preposition ([Greek]) argues in favor of linking of the devil with both nouns, but does not absolutely settle the question. Materially, however, there is little if any difference in meaning. When the world reproaches, the devil, too, reproaches. When Lenski says that the devil is the last one to reproach a Christian for his faults, is he not forgetting Zech. 3:1 3? 65 Other references, such as Rom. 12:7; 16:1; I Cor. 12:28; and I Peter 4:11, would seem to be of a more general nature. They do not or in some cases, do not exclusively refer to the office and work of the deacon. 66 Here one might have expected a form of [Greek], as in the apocryphal book Eccles. 5:9, where the man who winnows with every wind is so characterizedProv. 11:13in the LXX . The word which Paul actually employs (acc. masc. pl. of [Greek]), and which elsewhere occurs with a different sense ( one who repeats, see M.M., p. 163), reminds one of the Latin bilinguis in one of its meanings. Does this mean that the author of the Pastorals borrows from the Latin? See pp. 10, 11. A.V. Authorized Version (King James) A.R.V. American Standard Revised Version 67 Nowhere else in the New Testament does [Greek] mean serve as deacon. It means to serve, to minister, to care for one's needsMatt. 20:28; Mark 10:45; Luke 10:40; 22:26, 27; John 12:2; II Tim. 1:18; I Peter 4:11; etc. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER IV Outline of Chapter 4 Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Directions with respect to Apostasy 4:1–5 A. Description of this apostasy and proof of its sinister nature. 4:6–16 B. How Timothy should deal with it: 1. By nourishing himself on the words of faith, and training himself for godly living; 2. By shunning profane and old-womanish myths; 3. By continuing stedfastly in positive exhortation and teaching, based upon the Word. 4:1–5 4 1 But the Spirit expressly says that in later seasons some will depart from the faith by giving heed to seducing spirits and doctrines of demons, 2 (embodied) in (the) insincere utterance of those who speak lies, whose own conscience is seared, 3 forbidding (people) to marry, and (enjoining them) to abstain from foods which God created in order that those who believe and acknowledge the truth may partake of them with thanksgiving. 4 For, every creature of God is good, and nothing is fit to be thrown away if it is received with thanksgiving; 5 for it is consecrated by the word of God and prayer. Though the church be ever so glorious, reflecting the radiance of its precious Lord and Savior (I Tim. 3:15, 16), apostasy is just around the corner, for not all who belong outwardly to the church belong to it inwardly. The present chapter deals with this apostasy. 1. But the Spirit expressly says that in later seasons some will depart from the faith. The Spirit says, that is, is now saying. To whom was the Spirit speaking? Acts 20:29, 30leads me to think that the apostle meant to myself (perhaps also to others). The Spirit, then, is saying that in later seasons eras of this new dispensation, eras definitely marked out in God's foreknowledge some will departor apostatizefrom the faith(objective sense), the body of redemptive truth, the Christian religion. The Spirit was saying this (expressly. There was neither doubt nor vagueness about it. A half dozen years ago Paul, addressing the elders of the churches located in the very region where Timothy was now laboring, had spoken as follows: I know that after my departure grievous wolves will enter in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. A few years after that speech recorded in Acts 20, the apostle, writing to the Colossians from his first Roman imprisonment, had warned them against accepting the error that faith in Christ's atoning work has to be supplemented by ascetic beliefs and practicesCol. 2). And now, writing to Timothy from Macedonia, he is distinctly informed by the Holy Spirit that the error, already presentin its incipient form, will grow and developin the manner indicated in verse 3. Men will depart from the faith by giving heed to seducing spirits and doctrines of demons.As the context indicatesI John 4:6where the spirit of seduction is contrasted with the Spirit of truth , these (spiritsare not men but demons. Like planetsthat seem to wanderback and forth among the constellations, these spirits wander; moreover, they cause men to wander. They seduce, lead astray. By giving heed to them one is giving heed to doctrines of demonsII Cor. 4:4; Rev. 13:11, 14). 2. (These doctrines are (embodied) in (the) insincere utterancein hypocrisy) of those who speak lies.As Satan made use of a serpent to deceive Eve, and this by means of an insincere utteranceGen. 3:1 5: he was hiding his real objective; for while he pretended to raise Eve to a higher level of glory, so that she would be like God, his real aim was to dethrone God and enthrone himself , so these seducing spirits or demons make use of men who speak lies,and who talk piously and learnedly in order to cover up their own arrogance or immorality. These hypocrites are described as the men (whose own conscience is searedwho are cauterized as to their own conscience ). By constantly arguing with conscience, stifling its warnings, and muffling its bell, they at last have reached the point where conscience no longer bothers them. (Grievingthe Holy Spirit has led to resistinghim, and resistinghim to quenchinghim. Then, through their own rebellion and obstinacy, their conscience will have been rendered (and thus will be permanently) seared. It will have been made callous. A good example is BalaamNum. 22:12, 19, 21, 22, 32; 25:1–3; II Peter 2:15; Rev. 2:14). 3.Their teaching is or will be as bad as their character: forbidding (people) to marry, and (enjoining them) to abstain from foods. Principles bear fruit. The false teachers who are here described, probably accept as one of their starting principles the thesis: Anything physical or sensuous is contaminating. It is not difficult to see how such a principle would in course of time cause the errorists to frown on marriage. Foods,too, would be condemned, though, of course, not absolutely. Fasting would be praised. An early fulfilment of the prophecy came in the second century. (It is not difficult to understand how Jewish ritualistic scruples, alreadyin evidence in near-by Colosse as well as elsewhereCol. 2and cf. Rom. 14), would ally itself with dualistic heathen philosophy. They had in common Asceticism,the renunciation of the comforts of life with a view to attaining happiness and perfection. The second century syncretistic cult (see p. 20) in which the prophecy was partly fulfilled, was Gnosticism,which elevated gnosis,that is, knowledge,to a position of prominence above pistis,that is, faith. According to this system, the good God the God of the new dispensation could not have created the world, for the world is matter, and matter is the seat of evil. It was the Jehovah of the Old Testament, the Demiurge, who created the world, the human body, matter. These are our enemies. They must be conquered. Hence, all Gnostics favored the abuse of the flesh. But this abuse of the flesh can express itself in two diametrically opposite imperatives: a. Shun it; b. Overcome it by indulging in it. The first was advocated by Ascetic Gnostics, such as Marcion, Saturninus, and TatianAgainst Marcion, I. xxix; Irenaeus, Against Heresies, I. xxviii ; the second by (Antinomianor Licentious Gnostics, such as the Nicolaitans. The apostle Paul, here in I Tim. 4, predicts and warns against the former. The apostle JohnI John 3:4 10; Rev. 2:15, 20, 24), the apostle Peter (II Peter 2:12–19), and Jude (verses 4, 8, 11, and 19) combat the latter. But the two are never far apart. Paul in reality combats bothvarieties, for we have not only his statements here in I Tim. 4but also that in II Tim. 3:1–9. -2 _ftnref1 N.T.C.on John, Vol. I, pp. 33, 83, 84. But this is only onefulfilment. Others follow; for though in its ancient forms Gnosticism has passed away, its spirit has been in evidence again and again throughout the centuries. Also in our own day, whenever the Old Testament is frowned upon, whenever human reason is exalted above Christian faith, whenever the thesis: Sin is real and is in its essence rebellion against God is rejected, or whenever man's ability to save himself is proclaimed (which is a denial of Christ as the only and perfect Savior), the ghost of Gnosticism stalks again. Gnosticism despises God's ordinances, for example, the marriage-ordinance (Gen. 2:24) and the ordinance concerning food (Gen. 1:29, 30; and especially Gen. 9:3). These errorists, whose coming Paul in a measure (describesbut even more predicts,order men to abstain from foods which God created in order that those who believe and acknowledge the truth may partake of them with thanksgivingwhich God created for participation with thanksgiving by those who believe and who acknowledge the truth). These words pertain to (foods,not to marriage. Of course, by implication they apply to both, but directlyonly to foods. The apostle has expressed his favorable view of marriage and the familyin such passages as I Tim. 2:15; 3:2, 4, 12. With respect to foods, then, note that God the only true God, who is the same in both dispensations has created them. Hence, they cannot be bad or contaminating. And he has created them with a definite purpose, namely, for participation with thanksgivingI Cor. 10:31), so that the circle may again be completed, and what came from God may, in the form of thanksgiving, be returned to him. But the naturalman is not able to pour out his heart in thanksgiving unto God. Hence, Paul adds, by those who believe and acknowledge the truth. Such joyful acceptance of the truth leads not to asceticism but to partaking with thanksgiving. This thought receives further emphasis as Paul continues: 4. For every creature of God is excellent, and nothing is fit to be thrown away if it is received with thanksgiving. (This sentence confirms the preceding passage. Foods that were created for consumption with accompanying thanksgiving are excellent. In fact, everycreature of God is excellent: And God saw everything that he had made, and behold, it was very goodGen. 1:31). Nothing is fit to be thrown away, as if it were evil or the seat of evil. Of late, science is beginning to discover that what used to be regarded as of no direct value to man may prove to be a source of great blessing; may, in fact, help to solve the food-problem of future generations; think, for example, of plant-food from the ocean. Everycreature of God is excellent: (a) For the very reason that God createdit. and (b) Because he also consecratedit. Hence, Paul continues: 5. For it is consecrated by the word of God and prayer. (By means of God's blessingupon it and by means of our confident prayer,it has been consecratedII Tim. 2:21), that is, set apart for holy use, lifted into the spiritual realm. For the Christian, eating and drinking are no secular activities (I Cor. 10:31). While, before partaking of food, (heutters his petition and thanksgiving, Godat the same time pronounces his word of blessingDeut. 8:3). He remembers his gracious covenant (Ps. 11:5). 4:6–16 6 By submitting these matters to the brothers you will be an excellent minister of Christ Jesus, nourished on the words of the faith and of the excellent doctrine which you have been following. 7 But profane and old-womanish myths shun. Train yourself for godly living. 8 For, while physical training is of somebenefit, this godly living is of benefit in every way,as it holds promise of life both for the present and for the future. 9 Reliable is that saying and worthy of full acceptance. 10 For to this end we toil and strive, because we have set our hope on the living God, who is the Savior of all men, especially of those who believe. 11 Command these things and teach (them). 12 Let no one despise your youth, but become the believers model in speech, in conduct, in love, in faith, in purity. 13 Until I come, attend to the (public) reading (of Scripture), to the exhorting and to the teaching. 14 Do not grow careless about the gift that is in you, which was granted to you through prophetic utterance with the laying on of the hands of the presbytery. 15 Let these things be your constant care; in these things be (absorbed), so that your progress may be evident to everyone. 16 Look to yourself and to the teaching, persevere in them, for by doing this you will save both yourself and those who hear you. 6. By submitting these matters to the brothers you will be an excellent minister of Christ Jesus. Timothy must warn against coming danger. He must point out what will be the outcome of certain errors which in their initial form were manifesting themselves even now but which as to their further development belonged to the future. He must make plain to the leaders and to the people of Ephesus and surroundings what the Spirit has distinctly revealed as to the nature of the approaching falsehood and as to the way in which it should be combated. Hence, the expression these matters refers to the things touched upon in verses 1 5. Timothy must (submitthese things to the brothers, that is, he must placea firm foundation undertheir feetRom. 16:5). The apostle writes that these things must be submitted to the brothers (II Tim. 4:21). Paul is fond of this term (I Thess. 1:4). Though he is never afraid to assert his authorityas an apostle of Jesus Christ, nevertheless, he places the emphasis on love. Believers in the Ephesus-community are brothers,members of Paul's (and of God's!) spiritual family. Paulloves them. Godloves them. Now, by submitting these things to the brothers, Timothy will prove himself to be an excellent (ministerof Christ Jesus. For minister the original uses the term diakonos, from which we have derived the word deacon. In I Tim. 3:8, 12its meaning is deacon. But in I Tim. 1:12the closely related diakonia does not mean deaconatebut ministry,and it is probable that the related verb, wherever it is used in the New TestamentI Tim. 3:13), does not mean to function as deacon but to minister, or to supply by ministering. An excellent minister is one who, in loving devotion to his task, to his people, and above all to his God, warns against departures from the truth and shows how to deal with error. Such a man truly represents (and belongs to) Christ Jesus. Doing your duty, you, Timothy, says Paul, will fit this description, being nourished on the words of the faith and of the excellent doctrine which you have been following. The words are the ones which embody the faith and the excellent teaching of the church, true Christian doctrine. The apostle may be thinking of certain summaries of doctrine which (perhaps in the form of current reliable sayings and other fixed formulations of truths) could be considered good spiritual nourishment. Timothy had been and is still following this excellent doctrine or teaching. If he is to remain a highly qualified minister of Jesus Christ, he must be constantly nourishedby this kind of food. A minister who neglects to study his Bible and the doctrine based upon it atrophieshis powers by disuse. 7a.Timothy must be nourished. Of course he must use the propervictuals. He must not feed on trash. So Paul continues: But profane and old-womanish myths shun.Note that the apostle definitely continues to tell Timothy what the latter should do in order to be and remain an excellent minister. The expressions: being nourished on the words of the faith, shun profane and old-womanish myths, train yourself in godly living, belong together. Doing the one and shunning the other is, of course, a contrast. Hence, the translation but (for [Greek]) here at the beginning of verse 7 fits [Greek] -2 _ftnref2 [Greek] The profane and old-womanish myths which the apostle tells Timothy to shun are the endless myths and genealogies mentioned in (I Tim. 1:4. In contrast with the heresy against which Paul warned Timothy in the section which has just been discussedI Tim. 4:1–5), a heresy which had reference largely, though not exclusively, to (the future,these inane Jewish anecdotes, by means of which errorists were trying to embellish the law, pertained to the present. Timothy should refuse to be bothered with themII Tim. 2:23). He should beg off. These myths are (profane,fit to be trodden under footI Tim. 1:9). They are nothing but drivel, and belong to the category of silly superstitions which old womensometimes try to palm off on their neighbors or on their grandchildren. 7b, 8.In continuing his advice with respect to Timothy's spiritual advancement and the means which he should use to that end, Paul says: Train yourself for godly living. For while physical training is of somebenefit, this godly living is of benefit in every way. The figure which underlies the passage is, of course, that of the Greek gymnasium(or its popular imitation), comprising grounds for running, wrestling, etc. It was a place where strippedyouths by means of physical training would try to promote the grace and vigor of their bodies. Timothy, then, is told to gymnasticize. But, in keeping with the immediately preceding context, which pictured him as being nourished on the words of faith and as shunning profane myths in order that thus he may be (and may continue to be) an excellent minister of Christ Jesus, he is told to train himself with a view to godlinessor godly living. The exercisewhich he is urged to take is to be of a spiritualcharacter. What Paul had in mind, accordingly, must have included one or moreof the following comparisons: (a) Just as a youth in the gymnasium exerts himself to the utmost, so you, too, by God's grace and power, must spare no efforts to attain your goal. (b) Just as that youth discards every handicap or burden in order that he may train the more freely, so you, too, should divest yourself of everything that could encumber your spiritual progress. (c) Just as that youth has his eye on a goal perhaps that of showing superior skill on the discus range, that of winning the wrestling match or boxing-bout in the palestra, that of being the first one to reach the post which marked the winning-point on the running track, at least that of improving his physique so you should be constantly aiming at your spiritual objective, namely, that of complete self-dedication to God in Christ. It is not at all surprising that the apostle, with this figure of the gymnasium or its less pretentious substitutes in mind, now draws a comparison between the value of physical training and training for godly living. He states that the former is of some benefit. It is useful for something. The latter, however, is of benefit in every way. It is useful for all things. He is by no means belittling the value of physical exercise. He is saying two things: a. that the boon which bodily training bestows, however great it may be, is definitely inferior to the reward which the godly life promises. The former at best bestows health, vigor, beauty of physical form. These things are wonderful and to be appreciated. But the latter bestows life everlasting! b. that the sphere in which bodily training is of benefit is far more restricted than that in which godly living confers its reward. The former concerns the here and now. The latter concerns the here and now but also reaches far beyond it. That this is, indeed, what he means is clearly shown by what follows in verse 8, after the words, this godly living is of benefit in every way, namely, as it holds promise of life both for the present and for the future. The essence and contents of the promise is (life,fellowship with God in Christ, the love of God shed abroad in the heart, the peace of God which passes all understanding. (See also N.T.C. on John, Vol. 1, pp. 71–73, 141.) Complete devotion, godliness, or godly living, itself the fruit of God's grace, results in the increasing possession and enjoymentof this reward, according to the teaching of Scripture throughoutDeut. 4:29; 28:1–3, 9, 10; I Sam. 15:22; Ps. 1:1–3; 24:3–6; 103:17, 18; I John 1:6, 7; I John 2:24, 25; Rev. 2:10, 17; 3:5, 12, 21). God has promised this, and he always fulfils his promise. And this lifewhich God bestows, and which surpasses all other blessings in value, is both for the present and for the future, for the age that nowis and for the comingage. It can never cease. The explanation of I Tim. 4:7b, 8which I have given departs in some points from that which is favored by others. See the [Greek] -2 _ftnref3 [Greek] 9.Over against the widely proclaimed value of physicaltraining, the church confessed its faith in the infinitely superior value of spiritualtraining. Hence, with reference to the significant declaration which we have just studied namely, While physical training is of somebenefit &godly living is of benefit in every way,as it holds promise of life both for the present and for the future believers were constantly saying, Reliable is that saying and worthy of full acceptanceI Tim. 1:15, where exactly the same formula occurs . 10.That Paul and also Timothy are indeed deeply convinced of the reliability of the declaration regarding the gift of life, now and in the future, to be enjoyed by all those who live godly lives, follows from what the apostle now states: For to this end we toil and strive, because we have set our hope on the living God. It is true that we are deeply convinced of the truth expressed in the faithful saying, forotherwise we missionaries (I, Paul, and you, Timothy) would not be toiling and striving so hard. That seems to be the connection between verses 7b, 8, 9, on the one hand, and 10, on the other. The end or purpose for which Paul and Timothy are toiling and striving is, of course, this, that men from all over the world, be they Jews or Gentiles, shall hear the blessed gospel of salvation, and better still, shall accept it and obtain everlasting life. It is this life,that is, salvation,that God has promised (verse 8). These missionaries (laboror toil. They exert themselves to the utmost in the work of bringing the gospel, applying it to concrete situations, warning, admonishing, helping, and encouraging, generally amid great difficulties. Paul uses this word laboror toilwith reference to manual laborI Cor. 4:12; Eph. 4:28; II Tim. 2:6; cf. the noun in I Thess. 1:3; 2:9; II Thess. 3:8) and also in connection with religious workRom. 16:12twice; I Cor. 5:10; Gal. 4:11; Phil. 2:16; 16:16; I Thess. 5:12; I Tim. 5:17; and in our present passage . They strive,that is, in the spiritual arena they struggle against the forces of darkness, in order that they may bring men out of the darkness into the light. They suffer agonies. Cf. I Tim. 6:12; II Tim. 4:7; then Col. 1:29; 4:12. See N.T.C. on I Thess. 2:2. They gladly carry on this difficult task because they have their hope set not on idols, which can neither make nor keep promises, for they are (dead,but on the livingGodI Thess. 1:9, 10), who is the Savior of all men, especially of those who believe. This clause has given rise to a variety of interpretations. Here one should tread very carefully. Some explanations, as I see it, are wrong even on the surface: (1) God is the Savior of all men in the sense that ultimately he actuallysaves every human beingwho has ever lived on the earth. Objection: This is contrary to all biblical teaching. Not all men are saved in that full, spiritual sense. Moreover, if this were true, why would Paul have added, especiallyof those who believe? That last phrase would make no sense. (2) He actuallybestows salvation in the full, evangelical sense of the term on all kinds of people. He gives to them all everlasting life. Objection: This explanation, too, is impossible in view of the final phrase, especiallyof those who believe. (3) He (wantsall men to be savedI Tim. 2:3), but in the case of some his will is frustrated by obstinate unbelief.op. cit.,p. 639. Objection: The present passage, however, does not say that he wantsto save, but that he actuallysaves; he is actuallythe Savior (in some sense) of all men. Also, frustration in the absolute, ultimate sense of the divine will is impossible. Otherwise God would not be God! (4) He is ableto save all men; but though all canbe saved, only the believers are actuallysaved.The Expositor's Greek Testamenton this passage. Objection: That is not what the text says. It says, He isthe Savior of all men. The true explanation is found, it would seem to me, by making a thorough study of the term Saviorin a passage of this kind. The final phrase especially of those who believe clearly indicates that the term is here given a twofold application. Of allmen God is the Savior, but of somemen, namely, believers, he is the Savior in a deeper, more glorious sense than he is of others. This clearly implies that when he is called the Savior of all men, this cannot mean that he imparts to all everlasting life, as he does to believers. The term Savior,then, must have a meaning which we todaygenerally do not immediately attach to it. And that is exactly the cause of our difficulty. One must study this term in the light not only of the New Testament but also of the Old Testament and of [Greek] -2 _ftnref4 [Greek] Now in the LXX version of the Old Testament the word (Soterwhich is used here in I Tim. 4:10, and which is usually rendered Savior,is at times employed in a sense far below that which we generally ascribe to it. So, for example, the judge Othniel is called a Soteror savior or deliverer because he deliveredthe children of Israel from the hands of Cushan-rish-athaim, king of MesopotamiaJudg. 3:9). See also (II Kings 13:5: And Jehovah gave Israel a savior (deliverer), so that they were delivered from the hands of the Syrians. In a sense all the judges of Israel were saviors, (deliverers), just as we read in Neh. 9:27, Thou gavest them saviors (deliverers) who saveddelivered) them out of the hand of their adversaries. Cf. also a somewhat similar use of the word in Obadiah verse 21, And saviors (deliverers) shall come up on mount Zion to judge the mount of Esau, and the kingdom shall be Jehovah's. It is not strange that especially Jehovah would be called Savior, for it was he who again and again rescued or delivered his people (Deut. 32:15; Ps. 25:5). He did great things in Egypt &terrible things by the Red Sea, being, accordingly, God, their Savior (Ps. 106:21). Having delivered Israel from the oppression of Pharaoh, he had been the Savior of that entire multitude that went out of Egypt. Yet, with most of them God was not well pleased (I Cor. 10:5). In a sense,therefore, he was the Savior or Soter of all, but especiallyof those who believed. With the latter, with them alone, he was well pleased. All leave Egypt; not all enter Canaan. It is especially in certain beautiful passages of Isaiah that the word Soter is given a rich, spiritual content: Jehovah is Israel's Savior, and this not only because he delivers his people from oppression but also because collectivelyhe lovesthem. Yet, even in these exalted passages the meaning which we today generally attach to the word has not been reached. The passages cannot be interpreted to mean that he gave everlasting life to all the individuals in the group. Note Is. 63:8 10: For he said, Surely they are my people, children who will not deal falsely: so he was their Savior. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and he carried them all the days of old. But they rebelled and grieved his Holy Spirit: therefore he was turned to be their enemy, and he himself fought against them.& Cf. Is. 43:3, 11; 45:15, 21; 49:26; 60:16. Cf. Jer. 14:8; Hos. 13:4. (In the last reference note especially the context: besides me there is no Savior preceded by Jehovah thy God from the land of Egypt, and followed by, I knew thee in the wilderness. ) According to the Old Testament, then, God is Soternot only of those who enter his everlasting kingdom but in a sense also of others, indeed, of all those whom he delivers from temporary disaster. Besides, the Old Testament teaches everywhere that God's kind providence extends to all men, in a sense even to plants and animals: Ps. 36:6; 104:27, 28; 145:9, 16, 17; Jonah 4:10, 11. He provides his creatures with food, keeps them alive, is deeply interested in them, often delivers them from disease, ills, hurt, famine, war, poverty, and peril in any form. He is, accordingly, their Soterthatsense Savior . In the New Testament this teaching is continued, as was to be expected. In his love, kindness, and mercy the heavenly Father makes his sun to rise on the evil and on the good, and sends rain on the just and the unjust &is kind toward the unthankful and evil (Matt. 5:45; Luke 6:35). The wickedness of evil men consists partly in this that they have not given thanks for this goodness of God (Rom. 1:21). It is he who gives to all life and breath and all things (Acts 17:25). It is he in whom we live and move and have our being (Acts 17:28). He preserves, delivers, and in that sense (saves,and thatsaving activity is by no means confined to the elect! On the Voyage Dangerous (to Rome) God saved not only Paul but all those who were with himActs 27:22, 31, 44). There was no loss of life. Moreover, God also causes his gospel of salvation to be earnestly proclaimed to all men,that is, to men from every race and nation. Truly, the kindness of God extends to all. There is no one who does not in one way or another come within the reach of his [Greek] -2 _ftnref5 [Greek] and even the circle of those to whom the message of salvation is proclaimed is wider than the circle of those who accept it by a true faith. This is really all that is needed in clarification of our present passage, I Tim. 4:10. What the apostle teaches amounts, accordingly, to this, We have our hope set on the living God, and in this hope we shall not be disappointed, for not only is he a kind God, hence the Soter(Preserver, Deliverer) of all men, showering blessings upon them, but he is in a very special sense the Soter(Savior) of those who by faith embrace him and his promise, for to them he imparts salvation, everlasting life in all its fulnessI Tim. 1:15; see on that passage . It is (this living Godwho in Jesus Christ is the Savior! In classical and in Koine Greek the term Soterwas used as a designation of various gods (Zeus, Apollo, Hermes, Ascelepius), Roman emperors, and leading officials, inasmuch as these were viewed as delivering men from this or that calamity, supplying this or that physical need, or bestowing general health or well-being. But according to Paul, back of every real deliverance stands God, the living One. The most glorious well-being of all (for the soul but in the end also for the body), and that everlasting, is promised and given by him to all who believe. For them, for them alone,God is the Soterin the sense in which the term is also used in I Tim. 1:1; 2:3; Titus 1:3; 2:10; 3:4. Them he rescues from the greatest evil, and upon them he bestows the greatest good. It is in that full, evangelical sense that the term is applied to God also in Jude 25Luke 1:47). Though as a title for God Paul did not use the term until he wrote the Pastorals, the (ideathat God is the Soteris certainly present in his earlier writings, as has been shownI Tim. 1:1). It is probable that the closer Paul and believers in general came into contact with the Roman world and with the epithet Soteras applied to its gods and leaders, the more they began to make use of that same term Soteras a designation for the true and living God, basing the contentsof this conviction not on anything which the world round about them offered but upon special revelation as given in the Old Testament and in the teaching of the Lord. 11. Command these things and teach (them). Timothy is told to command(or: to keep on commanding) and teach(or: to keep on teaching; both verbs are present imperatives) these things. He must commandsuch things as, Profane and old-womanish myths shun, Train yourself (and yourselves) for godly living (verse 7). Orders such as these apply not only to Timothy himself but to all the presbyters, yes, and even to all Christians. It is probable that the expression these things in connection with command refers also to impliedcommands, such as, Never reject what God has intended for use, but partake of it with thanksgiving (verses 3, 4), Nurture yourself (yourselves) on the words of faith and sound doctrine (verse 6), Rely on the living God and on his promise to all who live the godly life and who accept him by genuine faith (verses 8, 9). Timothy must teachsuch things as, Apostasy is coming, in the form of asceticism (verses 1 3), Thaterror is an insult to God and to his work of creation (verses 4, 5), An excellent minister is one who is nourished on sound doctrine which he transmits to others (verse 6), The benefit which accrues from godly living transcends that which results from physical training (verses 8 10). 12. Let no one despise your youth. It may be assumed that about the year 51, when Timothy joined Paul who was on his secondmissionary journey, the former had reached the age of 22 27 years of age. It is hardly probable that the apostle would have permitted a man even younger than that to join him in such a difficult task. Besides, we know that Timothy must have reached a degree of maturity even during Paul's firstmissionary journey, for it was then that he had confessed his faith. If this calculation be correct, then Timothy is nowi.e., about the year 63 somewhere between 34 and 39 years of age. According to Ireneus, the first stage of life embraces thirty years and extends onward until forty yearsAgainst Heresies,II. xxii . Hence, Timothy was still a young man. Besides, he must have been considered (very young for the positionwhich he occupied: apostolic representative and as such chief over all the presbytersin the churches of Ephesus and surroundings. These presbyters(as the very name implies), in ancient Israel, in the later synagogue, and also in the early church which in many ways copied the synagogue were generally oldor at least elderlymen. And here is Timothy, a much younger man and moreover a person of natural reserve and timidity, wielding authority over those who were his seniors by perhaps 10 40 years! Hence, the command, Let no one look downupon you the Greek idiom says, Let no one think downupon you was called for. Timothy must not permit anyone to despise him because of his youth. He must see to it that he is respected because of his office. But he must attain this end not by acting big or bragging about his credentials, but by conducting himself as a man of sage counsel and consecrated, practical wisdom. Respect for the manwill mean respect for his office!Hence, Paul continues, But become the believers model in speech, in conduct, in love, in faith, in purity.In an altogether natural and organic manner he must win the respect of all the believers. Note that Paul does not really say that Timothy should become a model forthe believers, that is, for them to followI Thess. 1:7; II Thess. 3:9), but that ever increasingly he should become a model ofwhat the believers are; and this in five respects: a. in speech,that is, in personal conversationpreachingsee the next verse . b. in conduct,that is, in customs, habits, ways of dealing with people, etc. c. in love,that is, in deep personal attachment to his brothers and in genuine concern for his neighbors (including even his enemies), always seeking to promote the welfare of all. d. in faith,that is, in the exercise of that gift of God which is the root from which love springslovehere probably indicates the horizontal relationship; faith,the vertical . e. (in purityI Tim. 5:2), that is, in complete conformity, both in thought and act, with God's moral law. 13.Reaffirming the directive of verse 11 Paul continues, Until I come, attend to the (public) reading (of Scripture), to the exhorting and to the teaching. Until I come is the correct translation, and harmonizes with 3:14. The idea is, If and when I return, I will give you new instructions. Perhaps Paul had in mind some other mission on which Timothy could then be sent. During the apostle's absence, then, his representative is given instructions anent his duty with respect to public worship in the entire district. He must see to it that in all the churches of Ephesus and surroundings three elements receive due prominence, namely, a. (the public reading of ScriptureLuke 4:16; Acts 13:15; II Cor. 3:14; but now not only the reading of law and prophets, but in addition portions of the growing New Testament, Col. 4:16; I Thess. 5:27; Rev. 1:3). b. exhorting.This includes warning (for example, against error in doctrine and morals), advice, and encouragement. See further the discussion of the word in N.T.C. on Thessalonians, p. 62, and on John, Vol. II, p. 276. c. teaching.It doesmake a difference whatone believes! The attitudeof heart is not everything. There are certain factswith respect to doctrine and morals which must be taught, and which one must accept and embrace, so that one's life is founded upon them. See, for example, John 3:16, and all the teaching in the present epistle. This is not a complete summary of the essentials which comprise public worship. For instance, prayeris not mentioned. But it did not need to be mentioned, for Paul had dwelt on this in detail in chapter 2. So much is clear: if there be no pulpit-reading, exhorting, and teaching, divine worshipis a misnomer. In the early church, when very few individuals owned private copies of the sacred writings, and all such material had to be copied by hand, one can imagine how important was the public readingof Scripture. But even today the careful selection, and clear and interpretive reading of an appropriate portion of Holy Writ is the most important part of public worship. [Greek] -2 _ftnref6 [Greek] And even today if the choir takes so much time that little is left for exhorting and teaching, something is wrong. Timothy, then, must continue to devote his attentionto these important matters. Is there not another hint here that has value for today as well as for the times of Paul and Timothy, namely, that a minister should strive to effect a proper balance between the reading of Scripture, exhorting, and teaching? Some never exhort. Others never teach. And the reading of Scripture is prone to be regarded merely as a necessary preface to what the preacher himself is going to say! 14.Timothy had been specially gifted for his task. Hence, Paul continues, Do not grow careless about the gift that is in you.That gift of discernment between the true and the false, and consequently of being able to exhort, teach, and guide, Timothy must employ to the best advantage. He must make use of it when he himself administers the Word and he must also exercise it when he tells others how to preach. He must never grow carelessabout it or neglect it. It is a precious charisma,that is, a special gift of God's grace bestowed upon him by the Holy Spirit. Hence, Paul continues: which was granted to you through prophetic utterance with the laying on of the hands of the presbytery.In all probability this refers to what had happened at Lystra on Paul's second missionary journey. It was then that Timothy by the operation of the Holy Spirit had been amply endowed with this gift. Of this and of the character of his task he had been made aware [Greek]) prophetic utteranceof inspired bystanders. Moreover, all this was in association withaccompanied [Greek] the imposition of the hands of (the presbyteryLuke 22:66; Acts 22:5, but here for the college of eldersor, in that sense, the consistory of the church). Paul's own hands had also rested upon him (II Tim. 1:6). This imposition of hands symbolizes (the transferof a gift from the Giver to the recipient. In the present instance it signifies that gracious act of the Holy Spirit whereby he confers his special favor upon Timothy, enabling him to carry out the duties of his important office as apostolic representativeActs 6:6; 8:17; 13:3, 4). 15. Let these things be your constant care.Over against Do not grow careless, Paul places, Let these things be your constant care (cf. verses 14 and 15). By the expression these things he is thinking of the entire contents of chapter 4 (that defection is on the way, against which Timothy must warn others; that even now there are those who would substitute profane myths for the true gospel; that Timothy must be nourished on the words of the faith, and must train himself for godly living; that he must so conduct himself that no one will despise his youth; that he must not neglect but must exercise and cultivate his special gift; etc.). In these things be (absorbed).Be inthem, says the apostle, as if to say, Be inthem with your whole heart, with all your soul; be completely wrapped up in them. The contemplated result will be so that your progress may be evident to everyone.We accept the usual interpretation of these words to be the correct and natural one, namely, that if Timothy will devote himself completely to his task, as indicated, all(especially those in the church, but to some extent even outsiders who come into close contact with believers) will take note of his spiritual and professional advancement, to the glory of God. Cf. Phil. 1:12, 25. The closing words of the chapter are: 16. Look to yourself and to the teaching, persevere in them. Holy living and sound teaching must go together if Timothy (or, for that matter, any apostolic representative, any minister, any elder, etc.) is to be a blessing. Hence, Paul admonishes Timothy to continue to focushis mind,understood (on himself,that is, on his own duties, his own gift, his own privilege to go to the depths of God's promise; particularly also upon theteaching (his own and that of others in the Ephesus district). He must stay onor perseverein them, that is, in holy living and in vigilance with respect to teaching. The promise is: for by doing this you will save both yourself and those who hear you. To be sure, a man is saved by grace, through faith; not by worksTitus 3:3; cf. Eph. 2:6–8); yet, since holy living and sound teaching are a fruit of faith, Paul is able to say that by doing this Timothy will save himself and his hearers. It is (along the path ofholy living and diligence in teaching and in watching over the life and teaching of others, that salvationI Tim. 1:15) is obtained. Besides, God promises a special reward to his faithful ministers, yes, to (allhis faithful witnessesDan. 12:3; Matt. 13:43; James 5:20); and threatens with severe punishment the unfaithful ones (Ezek. 33:7, 8). Synthesis of Chapter 4 See the Outline at the beginning of the chapter. Though the Christ be ever so exalted (see the close of Chapter III), and the church ever so glorious, apostasy is just around the corner. The instigators are the seducing spirits who invade the hearts of deceivers. These deceivers will forbid people to marry, and will order them to abstain from certain foods, as if salvation could be attained by practices such as these, practices, moreover, which detract from Christ as the one and only Savior. As to the foods in question, these are excellent because God created them and because he in answer to our prayers consecrates them. Timothy, in combating such developing errors, which will grow worse and worse, must make himself strong. Hence, he must use positiveweapons. He should not concentrate his attention and energy on myths. Rather, he should nourish himself on the words of faith, and continue stedfastly in the public reading of Scripture, exhortation and teaching. Yes, let Timothy train himself for godly living. Positive living and positive teaching are the best means of spiritual self-development and also the best weapons against error. As to this training for godly living, it confers a blessing far greater than physical training can ever confer. It brings everlasting life, which is a boon for the present and for the future. If Paul and his helpers had not been thoroughly convinced of this, they would not have labored so hard. But they have placed their complete confidence in a God who will not disappoint them, for he is the God of love. He preserves not only man and beast but especially his people. Let Timothy then attend faithfully to his ministerial duties. Let him conduct himself in such a manner that no one will look down upon him, thinking, He is still so young. By using to the full the gift which he received when he was ordained, and by being absorbed in such things as the public reading of Scripture, exhortation, and teaching, he will save both himself and those who hear him. Note especially the words: While physical training is of somebenefit, godly living is of benefit in every way. The Greeksworshiped at the shrine of beauty and physical culture. Long before the days of Paul they had already established their Olympian, Isthmian, and Pythian games. In Paul's time contests of this character were held in many of the Roman provinces. Now in this comparison between the value of bodily training and the value of training in godly living, one important item must not be overlooked. Physical exercise, especially with a view to partaking in the public contests, was closely connected with pagan religion. In fact, in the popular mind, the two were almost inseparable. The Olympian games were held in honor of Zeus; the Isthmian games in honor of Poseidon; and the Pythian in honor of Apollo. Romanathletic contests were preceded by processions in which the statues of the gods were carried on beautiful chariots. Theirmost important contests were held in honor of such gods as Jupiter, Apollo, Diana, etc. And even in connection with the execution of criminals in the amphitheater the stories with reference to the pagan deities were often made vivid to the public and re-enacted in the manner in which the death-sentence was carried out. On this whole subject see Everyday Life in Ancient Times, published by the National Geographic Magazine, pp. 209, 227; also Erich Sauer, In the Arena of Faith, Grand Rapids, 1955, pp. 30–68. In view of all this, is it any wonder that Paul says, Physical training is of somebenefit. It benefited the body, to be sure. Before it could even contribute in its own small way to the welfare of the soul, it would have to be placed in an entirely different context. -2 _ftn1 N.T.C. (W. Hendriksen, New Testament Commentary) -2 _ftn2 74 I agree here with A.V., A.R.V., and in fact with very many versions and commentators. I cannot follow the reasoning of Lenski on p. 629 of his Commentary. Verse 6 and verse 7 mark a clear contrast. Verse 6 implies: Continue to be nourished on the words of the faith. Verse 8 states, But profane and old-womanish myths shun. Paul is not merely telling Timothy how to deal with those myths, but he is also, and at the same time, advising his young colleague what to do for his own spiritual and professional advancement in order to become an even more useful minister of Jesus Christ. That interpretation harmonizes beautifully with what follows directly in verse 8, with respect to training for godly living versus physical training. -2 _ftn3 75 The divergent explanations are legion. I shall mention only two of the main differences between my own explanation and that of others. They are: (1) Some interpret the expression bodily gymnastics as referring to ascetic practises, whether they be those referred to in verse 3, or those pertaining to Christian asceticism (keeping the appetites in control). Objections: a. Here in verses 7b, 8 the apostle is no longer thinking of the heresy which to a large extent is still future (verses 1 5), but of the heresy of the present (see verse 7a), and even that is not his main thought. The point which he stresses is what Timothy must do in order to grow in spiritual and professional efficiency as a minister of Christ Jesus. This emphasis naturally suggests the figure of the athlete, for he, too, is trying to improve his skill. b. The very term gymnasticsbrings to the mind physical training rather than fasting. To call abstention from food bodily gymnastics seems rather inappropriate. c. Paul frequently borrows metaphors from the sphere of athletics (Rom. 9:16; I Cor. 9:24–27; Gal. 2:2; 5:7; Phil. 2:16; II Thess. 3:1). d. He definitely derives illustrations from that sphere (in the PastoralsI Tim. 6:12; II Tim. 2:5; 4:7, 8). It is therefore entirely reasonable to conclude that he is doing the same here in I Tim. 4:7b, 8. (2) Some translate the final clause of verse 8 as if it read: having promise for the present life and for the one to come (or something similar). Objection: That is obviously not what the apostle writes. He does not use the dative for the life but the genitive of quality of the life. Life in its fullest, most blessed meaning, is ever the content of the promise (John 3:16; I John 2:24, 25). And that holds both for the age that now is and for the one which is to come. -2 _ftn4 76 See the following: Deissmann, A., op. cit.,p. 363, and see his Index; I.S.B.E. on Saviour; M.M., pp. 621, 622; Ramsay, W., The Bearing of Recent Discovery on the Trustworthiness of the New Testament, reprint Grand Rapids, Mich., 1953, pp. 172–198; Taylor, F. J., on Saviour in A Theological Word Book Of The Bible(edited by Alan Richardson), New York, 1952; W.D.B., on Saviour; Wendland, Soter, ZNTW, Number 5 (1904), p. 335 ff. -2 _ftn5 77 Says Calvin, op. cit.,on this passage: Intelligit Dei beneficentiam ad omnes homines pervenire. Quod si nemo est mortalium, qui non sentiat Dei erga se bonitatem eiusque sit particeps, quanto magis eam experientur pii qui in eum sperant? Somewhat similar is the explanation given by Chrysostom, Bengel, Barnes, Lock, J. Van Dyk, C. Bouma, J. Van Andel (see Bibliography for titles). -2 _ftn6 78 See A. W. Blackwood, The Fine Art Of Public Worship, Nashville, 1939, chapter VII, The Public Reading of the Scriptures, pp. 128–141; note especially the excellent suggestions on pp. 140, 141. CHAPTER V Outline of Chapter 5 Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Directions with respect to Certain Definite Groups and Individuals 5:1, 2 A. Older men, younger men, older women, younger women 5:3–8 B. Widows in distress 5:9–16 C. Widows engaged in spiritual work 5:17–25 D. Elders and prospective elders Up to this point Paul has imparted counsel with respect to matters most of which touched the entire Christian community which had its center in Ephesus. He has stated the reason why Timothy had been left in Ephesus (chapter 1), has given directions for the conduct of both men and women in connection with public worship (chapter 2), has stipulated the qualifications of elders and deacons (chapter 3), and has pointed out the path which Timothy (and the presbyters under his supervision) must tread in order to cope with apostasy and to grow in efficiency as minister(s) of Christ (chapter 4). To a large extent but with important personal digressions all this was quite general. Now the apostle begins to direct his attention more especially to individuals and groups within the Christian community. See the Outline. It must be borne in mind, however, that this is a genuine letter, and that the divisions are never rigid. Thoughts continually overlap. Ideas once stated return in slightly altered form. The Outline covers the contents and marks the divisions in general. 5:1, 2 5 1 An old(er) man do not treat harshly, but admonish him as you would a father; young(er) men as brothers; 2 old(er) women as mothers, young(er) women as sisters, in all purity. 1. An old(er) man do not treat harshly, but admonish him as you would a father. In the course of his pastoral work Timothy will at times have to correct the faults of certain church-members. These individuals can be distinguished as to age and sex: old(er) man, young(er) men; old(er) women, young(er) women. The comparative idea (older instead of old; younger instead of young) has almost vanished. None of these must be treated harshly, least of all the senior members of the congregation. See (Lev. 19:32; Prov. 20:29; Lam. 5:12b. The verb used in the original literally means to strike at; then to treat harshly. The word which we have rendered old(er) man is [Greek]. Elsewhere in The PastoralsI Tim. 5:17, 19; Titus 1:5) it means an elder or presbyter. Here it is used in its primary sense of a man of advanced age (Acts 2:17), as the context clearly shows. Instead of dealing harshly with those who need correction, Timothy must admonish. The verb used in the original means to call aside. This calling aside may be for the purpose of encouraging, comforting, exhorting, entreating, appealing to, or admonishing. It is obviously the latter thought which is predominant in the present passage. Now it should be emphasized that also here Paul maintains beautiful balance. On the one hand, he does not want Timothy to spare the older people, permitting them to get away with their sins. On the other hand, he desires that they be treated with due respect. Timothy must admonish an old man as if the latter were his own father. How considerately, with what tact, what gentleness and moderation, would he deal with one who stood so close to him! Let him then treat this erring one with the same humility, love and tenderness. For, after all, the Christian community is a family, the most glorious family of all (Matt. 12:49, 50); and it does indeed consist of fathers, mothers, brothers, and sisters &in the Lord! Hence, old(er) men must be treated as fathers, that is, with respect; young(er) men as brothers, that is, in the spirit of equality, an equality of persons, which does not exclude the exercise of authority on the part of him who administers the admonition. 2. Old(er) women as mothers. Female members of the congregation must not be excluded from the sphere of private pastoral counseling with respect to sin. Though this task may at times prove to be delicate, it must not be shunned. But when Timothy admonishes the old(er) women, he must deal with them as a good and loving adult son deals with his erring mother! To correct one's own mother surely requires deep humility, genuine searching of heart, wrestling at the throne of grace, wisdom! It is in that spirit that Timothy must proceed when he feels duty-bound to admonish old(er) women who have erred. Young(er) women as sisters, in all purity. Young(er) women, too, are the objects of pastoral care. They should be admonished as sisters; hence, in all purity. When one seeks to help his sister to overcome a certain blemish of character, impurity (at least in the more popular sense of the word) is completely absent. Let Timothy treat the young ladies and the young married ladies who are under his spiritual care in that same fashion, just as if they were his own sisters, for they really are &in the Lord! In agreement with Calvin, we believe that the phrase in all purity belongs to the immediately preceding clause: admonish &young(er) women as sisters. Now it is certainly true that here as well as in 4:12 the phrase in all purity means in complete conformity in thought and word with God's moral law, and is not to be restricted to sexual purity. Nevertheless it would be incorrect to say that the idea of sexual purity is excluded from it. That the command was altogether in place as a word not only for Timothy but for all ministers in every age is clear to anyone who will take the trouble to read the sad accounts which describe what happens when it is not heeded.^[79] It is true, of course, that the direction which Paul gives in these two verses is not for Timothy only but also for his assistants in the various churches of Ephesus and vicinity. On the other hand, the very language employed clearly indicates that it is wrong to regard Timothy as a superintendent without any pastoral duties of his own. Even his superior, Paul, was a real pastor, deeply concerned about every member (Acts 20:20; and see N.T.C. on I Thess. 2:7–11). Then why not Timothy? 5:3–8 3 As widows, honor those (who are) really (what is implied in the name) widows. 4 But if a widow has children or grandchildren, let these first learn their religious duty to their own family and make a real return to their parents; for this is acceptable in the sight of God. 5 Now the real widow, the one who was left all alone, has set her hope on God, and continues in her supplications and her prayers by night and by day; 6 but the one who is giving herself up to luxury, though living, is dead. 7 These things, too, you must command, in order that they may be above reproach. 8 Now if any one does not provide for his own, and especially for the members of his own family, he has denied the faith and is worse than an unbeliever. 3. As widows, honor those (who are) really (what is implied in the name) widows. Distressed widows are discussed in verses 3 8; those employed by the church in verses 9 16. If older women must be treated as mothers, as Paul has just stated (see verse 2), and if mothers must be honored (Ex. 20:12; Deut. 5:16; Eph. 6:2), it follows that distressed widows must also be honored. Such widows (described in verse 5), must be honored, that is, treated with high regard, with great consideration, and this implies that those who are in need must receive material support. See also on I Tim. 5:17. Strikingly beautiful is what Scripture teaches with respect to widows: (1) God is a father of the fatherless, and a judge of the widows (Ps. 68:5). They are under his special care and protection (Ex. 22:23; Deut. 10:18; Prov. 15:25; Ps. 146:9). (2) By means of the tithe and the forgotten sheaf he provides for them (Deut. 14:29; 24:19–21; 26:12, 13). At the feasts which he has instituted, they too should rejoice (Deut. 16:11, 14). (3) He blesses those who help and honor them (Is. 1:17, 18; Jer. 7:6; 22:3, 4). (4) He rebukes and punishes those who hurt them (Ex. 22:22; Deut. 24:17; 27:19; Zech. 7:10; Job 24:3, 21; 31:16; Ps. 94:6; Mal. 3:5). (5) They are the objects of Christ's tender compassion, as is clear from the Gospels, especially from the Gospel according to Luke (Mark 12:42, 43; Luke 7:11 17; 18:3, 5; 20:47; 21:2, 3). (6) In the early church they were not forgotten. It was the neglect of certain widows which led to the appointment of the first deacons, so that in the future widows might receive better care (Acts 6:1 6). And according to James, one of the manifestations of a religion that is pure and undefiled is this: to visit the fatherless and widows in their affliction (James 1:27). Timothy, then, certainly knows what Paul means when he says, Honor &those who are really (what is implied in the name) widows. There is here a play upon words, for in the original the word widow means the one bereaved, deprived (of her husband; hence, often without means of support). Hence, what the apostle is saying amounts to this, As deprived ones, honor those (who are) really deprived. If certain etymologists are correct (not all agree), then we could have a similar play of words in English, for the word widow = Latin vidua, is by them linked with such words as void and devoid. Hence, one might say, As viduae (widows), honor those who are really devoid (of means of support). Gainful employment for widows was scarce. Besides, some widows were too old to provide for themselves. Hence, those who had no other means of support must be provided for by the church. 4. There are, however, widows who do not fall within this category. Hence, Paul continues, But if a widow has children or grandchildren, let these^[80] first learn their religious duty to their own family and make a real return to their parents; for this is acceptable in the sight of God. The church must not be unnecessarily burdened. Yet, that is not the main reason for the present command. It is rather this: Children and grandchildren should honor their progenitors! That is their first religious (Acts 17:23) duty toward those who brought them up. They should strive to make a real return (acc. pl. of [Greek], plural of intensity) for all the care that was so lovingly bestowed upon them. Note, Let these first learn this lesson. By nature children are often disinclined to provide for their needy parents. According to a Dutch proverb it frequently seems easier for one poor father to bring up ten children than for ten rich children to provide for one poor father. But even if it means self-denial, this lesson must be learned. It is certainly implied in the fifth commandment. Moreover, it should be done with gladness, in the spirit of love, as a token of appreciation for that which the children have themselves received from their parents. Joseph's genuine concern for the welfare of his father should serve as a lesson for all time: I am Joseph; is my father still alive? (Gen. 45:3). Note with what tenderness and whole-hearted devotion he provided for his father (Gen. 45:9–13; 46:28–34; 47:7, 27 31; 50:1–14). And read also the words of the crucified Christ with respect to his mother (John 19:26, 27). Surely, when children honor their parents and grandparents, such conduct is acceptable in the sight of God! His promise is bound to be fulfilled. 5. The apostle now returns to the discussion of the real widow (see verse 3), the one who does not have children and/or grandchildren who can support her. Says he, Now the real widow, the one who was left all alone, has set her hope on God. The real widow, then, has nowhere else to go! Her refuge is the living God, for on earth she is no one's dependent. She was left all alone, and abides in that condition. There is no child or grandchild or anyone else whose duty it would be to support her. On God she has permanently fixed her hope (third per. sing. perfect indic.). Her expectation is of him (Ps. 123:1, 2). This hope is real and vital. Hence, Paul adds: and continues in her supplications and in her prayers by night and by day.^[81] The terms supplications and prayers have been explained before (I Tim. 2:1). In the present instance the original has the article with each noun: the supplications &the prayers. In other words, they are her very own, the outpourings of her own soul. Moreover, she prays not only by day, at set times and whenever the need arises, but also by night: every night, and perhaps especially, when, vexed with anxiety, she cannot sleep, during nightly vigils, etc. The emphasis rests on the fact that, with her, praying is not a now and then affair; she continues in her supplications and in her prayers. Part of every night and part of every day is spent in supplication and prayer. She reminds one of the widow Anna (Luke 2:36, 37). This is a truly beautiful description of the real widow. The apostle does not repeat that such a widow should be honored by the church. Timothy will, of course, link verses 3 and 5. The obvious does not have to be repeated. 6. Our admiration and high regard for the real widow grows when we compare her with her opposite as now described by Paul: but the one who is giving herself up to luxury, though living, is dead. This widow is living luxuriously, perhaps even riotously (James 5:5), like the daughters of Sodom (Ezek. 16:49). She is gay, frivolous, dissolute, pleasure-mad, a merry widow. Whatever interest in religious matters she may have displayed at one time is now completely gone. Like the seed that fell among the thorns and was choked by them (Matt. 13:7, 22), so also in this woman's case, the word of God, to which at one time she listened outwardly, was choked by her delight in riches and pleasures. She reminds us of Kipling's Widow at Windsor with ships on the foam and millions at home. Though physically alive, she has actually died and is therefore now dead to all higher interests. Of course, she never was a real Christian, but she used to pay her respects to religion. She went to church, and seemed to listen to the reading of the Word. Her lips used to move in prayer, and she was even emotionally stirred at times. Today, however, all that belongs definitely to the past. She is dressed in her gavest attire, and her purpose is to have fun and, perhaps, to make a good catch. It is not necessary for Paul to add, Do not honor such widows. 7. These things, too, you must command, in order that they may be above reproach. Timothy is to urge obedience not only to the things referred to in I Tim. 4:11 but also to the things which Paul has just now been saying. Surely, the most natural view is that the expression these things refers to the entire paragraph (verses 3 6). Timothy must see to it that the church honors really dependent and deserving widows (verses 3 and 5); that children and grandchildren do their duty to their parents (verse 4); and that everyone knows how to distinguish between the widow who should be honored and the widow who should not be honored (implied in verses 5 and 6). If all the interested persons obey these commands, they will be above reproach both from the side of the world and from the side of the church. 8. Now if anyone does not provide for his own, and especially for the members of his own family, he has denied the faith and is worse than an unbeliever. What has been stated positively in verse 4 is now stated negatively, more inclusively, and with greater force. The sin here censured is present in every community and in every age. Hence, the rule Bear one another's burdens, and so fulfil the law of Christ (Gal. 6:2) has validity for all time, particularly with reference to those whom one should consider his own. Does this expression his own as here used mean his own close relatives, for example, a widowed mother or grandmother, an aged and infirm father or grandfather, a physically or mentally ill cousin, an uncle or aunt on the verge of collapse? Are friends included or only relatives? No doubt, indefiniteness is here a virtue. Each case must be judged on its own merits, according to the need which exists and the ability to render assistance. But John 13:34; 15:12; Gal. 6:2are always applicable. However, within this rather indefinite (not sharply delimited) circle of dear ones there is a smaller one which is far more definite: and especially for the members of his own family. Here the immediate family is meant, that is, immediate in the sense indicated in verse 4. The apostle, then, has a word of rebuke for the person who neglects his duty toward his own, and especially for him who fails to support the members of his immediate family. Such a neglectful individual has denied the faith. (II Tim. 2:12; but see also on Titus 2:12.) He has denied it not by means of words necessarily but (what is often far worse) by means of his sinful negligence. Lack of positive action, the sin of omission, gives the lie to his profession of faith (subjective sense). Though he professes to be a Christian, he lacks the most precious of all the fruits that grow on the tree of a truly Christian life and conduct. He lacks love. Where this good fruit is absent, there cannot be a good tree. Such a person is said to be worse than an unbeliever. This is true for the following reasons: (1) Most unbelievers have never heard about the specific precept found in John 13:34; 15:12; Gal. 6:2. But he who has been instructed in the Christian religion has heard this command again and again. (2) Most unbelievers are complete strangers to Christ's glorious example of love for his own (including the love for his mother). But the church-member has become acquainted with the story of his infinite love. (3) Unbelievers, in general, know nothing about the promise of an enabling power, namely, the power of the Holy Spirit operating in the believer's heart. But he who professes to be a Christian has witnessed the evidences of this power in the lives of others. (4) Yet, in spite of this threefold lack, unbelievers do often show some affection toward those who belong to their family-circle, in wider or more restricted sense. Frequently they do actually provide for their widowed mothers and grandmothers, and pagan reverence for ancestors is a well-known religious phenomenon. Hence, the person who wishes to be viewed as a Christian but who, in spite of the clearer light and the many privileges which he has received, does not perform his religious duty with respect to those whom God has placed within the sphere of his special responsibility, is, indeed, worse than an infidel. 5:9–16 9 A widow, in order to be placed on the list of widows, must not be less than sixty years of age; (she must have been) one husband's wife, 10 well-attested for noble deeds. (She can be placed on the list) if she has reared children, if she has practised hospitality, if she has washed the feet of saints, if she has assisted the afflicted, if she has been devoted to every kind of good work. 11 But younger widows you must refuse (to place on the list); for often when, contrary to (their pledged devotion to) Christ, they grow restless with desire, they want to get married (again); 12 incurring guilt because they have repudiated their former pledge. 13 At the same time they also learn to be idle, gadding about from house to house, and not only idle but also gossipy and meddlesome, saying things which they should not (say). 14 So I would have young widows marry (again), bear children, manage a home, and give the adversary no occasion whatever for slandering. 15 For even now some have turned aside after Satan. 16 But if any believing woman has widows, let her assist them, and let the church not be burdened, so that it may assist those who are really (what is implied in the name) widows. 9. A widow, in order to be placed on the list of widows, must not be less than sixty years of age. The subject of verses 9 16 differs in one important respect from that treated in verses 3 8. There the theme was Widows and their Need. Here Paul discusses Widows and their Work. That section dealt with widows in general; this one has to do with widows that are placed on a list or catalogued. With respect to the question, Who are these widows? there are, in the main, four views: (1) They are the deaconesses (Schleiermacher). Objections: a. Note the age: not under sixty (verse 9). b. Deaconesses have been discussed previously (see on 3:11). (2) They are those widows who are entitled to material support from the church (Chrysostom, Calvin, N. J. D. White in The Expositor's Greek Testament, Dibelius, and many others). The theories vary. Some think of all the widows of 60 and above, who possess the qualities that are mentioned. Others believe that only such widows are meant who were willing to work for the church. They think of a contract, We, older widows, promise to render service to the church. We, the church-authorities, promise to provide for you when the need arises. Objections: a. Would the church refuse to support widows under sixty, with small children? b. Does not verse 10 indicate that the widows of which this section speaks were comparatively well-to-do? c. Is it not true that the question, Which widows should receive aid from the church, and which should not? has already been discussed (verses 4, and by implication, 5, 7, and 8)? Why would another set of restrictions be added now, and those of so very exclusive a nature (Ellicott); see verse 10? (3) The question must be left unanswered (Lenski). Objection: Though I share Lenski's objections to the second view, I do not agree with his argumentation against view Number (4). (4) These are the widows who possessed the necessary qualifications for the performance of certain spiritual and charitable functions in the church (C. J. Ellicott, A. T. Robertson, E. F. Scott, C. Bouma, and many others). I believe that this is the correct view. Reasons: a. The qualifications for inclusion in the list point in the direction of work to be done, just as did the list of qualifications for women-helpers in 3:11, and the lists for elders and for deacons in 3:1–10, 12. b. Let it be granted that most widows over sixty might be considered too old to take care of orphans Lenski's objection, op. cit., p. 669 the answer to this (aside from the fact that some women at that age are still not too old, and, in fact, insist on performing work of that kind!) is simple: verse 10 does not state that they must take care of orphans but that they must have reared children! Surely, widows who have successfully brought up children are the very ones who can impart good advice to younger women. They can train them to love their husbands and to love their children (Titus 2:4), and can give them all kinds of valuable hints! c. There is sufficient evidence to show that in the early church such a body of widows, with definite functions actually existed. Thus Tertullian (possibly about the year 204), referring definitely to I Tim. 5:9, states that the task of these women was, that their experienced training in all the affections may have rendered them capable of readily assisting all others with counsel and comfort (On The Veiling Of Virgins, IX). In the early church such a widow was called the intercessor of the church, the keeper of the door, and the altar of God. Their duties seem to have been: giving good counsel to the younger women, praying and fasting, visiting the sick, preparing women for baptism, taking them to communion, and giving guidance and direction to widows and orphans who were supported by the church (see article Woman in I.S.B.E., IV. 5, Vol. V, p. 3103). d. If even today, as any minister who has served large churches knows, older women are at times consulted and sent on missions in which they excel, and which may be too delicate for others to perform, it is readily understandable that in Bible-lands (and particularly at that time, but to a degree even today), with their social and psychological barriers between men and women (John 4:27) there would be much work which these widows were able to perform with greater effectiveness than anyone else (especially work among women). And there would be plenty of somewhat similar work left for the younger married women. The reasons why the younger widows those less than sixty years of age were to be excluded from the performance of much of this work is stated by Paul in verses 11 15. As a second requirement Paul states: (she must have been) one husband's wife (I Tim. 3:2, 12). Of course, this cannot mean, She must not have been a widow who subsequently remarried, and who then lost also her second husband, for had Paul meant that, he would have been contradicting himself. Such a widow would have done the very thing which the apostle wanted young widows to do he wanted them to remarry (verse 14), and it surely would have been unjust afterward to bar them from The Widow's List! The expression one husband's wife must simply mean that while married she had been faithful to her one husband. Other qualifications follow: 10. well-attested for noble deeds. Anyone who performs church-work must have a good reputation (I Tim. 3:2, 7, 10; cf. Acts 6:3; 16:2; Heb. 11:2). There follow five if or whether clauses. We have here another instance of abbreviated discourseJohn 5:31, Vol. I, p. 206 . One can fill in the implied words in either of two ways, with very little difference in resultant meaning: Either: One should enquire whether she has reared children, whether she has practised hospitality, etc. Or: She can be placed on the list if she has reared children, if she has practised hospitality, etc. In either case the meaning is: she should not be placed on the list unless her record shows that she has been diligent in these matters. The items themselves are readily understandable. Surely a woman who is to perform the work which has been indicated (see on verse 9) must have the qualifications that are implied in the five clauses: a. (She can be placed on the list) if she has reared children. She must be experienced in this line if she is to give counsel and direction to others. b. if she has practised hospitality. See on (I Tim. 3:2. This grace was practised beautifully by the widow of Zarephath who sustained ElijahI Kings 17:9), by the Shunammite woman who lodged Elisha (II Kings 4:8–11), and by Lydia (Acts 16:40). c. if she has washed the feet of saints. Perhaps meaning literally, that this service was rendered by her or under her supervision; surely figuratively: that she has rendered humble service to traveling preachers. See Gen. 18:6; I Sam. 25:41. On the entire matter of footwashing see N.T.C. on John, Vol. II, pp. 219–241, especially p. 236 and the footnote there. d. if she has assisted the afflicted. The early Christians were persecuted, oppressed. Cf. (John 16:33; I Thess. 1:6; II Thess. 1:4. They needed relief, help (same verb in verse 16). Burdens must be sharedGal. 6:2). e. if she has been devoted to every kind of good work. This may be viewed as a re-iteration of well-attested for noble deeds at the beginning of the verse. However, it is possible that the thought is somewhat strengthened here: not only must this widow have a reputation for noble deeds; she must actually have been diligently devoted to (she must have followed) every kind of good work! Reputation is a fine thing, but sometimes it is undeserved. To be placed on the list, it must have been deserved! 11, 12. The apostle now proceeds to give two reasons why younger widows should be excluded from the list. The first reason is stated in verses 11 and 12: But younger widows you must refuse (to place on the list); for often when, contrary to (their pledged devotion to) Christ, they grow restless with desire, they want to get married (again). For much of the work which Paul has in mind (see on verse 9) older women would be required, women with experience, who had the time and the opportunity, old widows therefore. But the possibility existed that also younger widows might apply. However, the importance of the work required whole-hearted devotion. If the interests are divided, so that the widow's mind, even during the performance of her spiritual functions, is pre-occupied with the idea of finding a suitable husband, her efficiency will suffer. This is often the case (note the indefinite [Greek]). This is one of the reasons why the application of younger widows (those under sixty) should be rejected. Of course, Paul finds no fault whatever with the idea that younger widows should wish to marry again. In fact, he wants them to do just that (see verse 14). But he definitely finds fault with young widows who have pledged themselves to an important spiritual ministry and who then, nevertheless, break their pledge by marrying again! The apostle says, contrary to &Christ. That he means contrary to their pledged devotion to Christ (that is, to the work of Christ which they have pledged to perform) is clear from verse 12. Such young widows, as Paul must have noticed again and again, tend to grow restless with desire. Because their minds are occupied with other matters (for example, with respect to the next husband), they become bored with their church-duties, and begin to rebel against them. The verb [Greek] is used only in this one passage. It seems to mean to exercise one's youthful vigor against (see M.M., p. 593). The uncompounded verb is also found in Rev. 18:7, 9, where Babylon and the kings of the earth are said to have waxed wanton with wealth and pleasure. The upsurge of feeling which is indicated here in I Tim. 5:11is not necessarily evil. It is natural for a young widow to cherish the desire to remarry. She is young, throbbing with life, longing for a husband. Let her then get married again if the opportunity presents itself, but as long as she is a young widow let her not be placed on the list of widows who perform special services in the church. Paul was a very practical man! He continues: incurring guilt because they have repudiated their former pledge. The idea of several commentators that these young widows have rejected their faith in Jesus Christ, that they wish to marry pagans, and that they consequently suffer the judgment of everlasting damnation is surely foreign to the entire context. The apostle is writing about Christian young widows, who love the Lord sufficiently that they have applied for a position of special service in his kingdom! That they might subsequently become pre-occupied with the idea of remarriage is, after all, quite natural. Only, in that case they would be repudiating (Luke 10:16) their former ([Greek]) pledge ([Greek]) to the church, namely, to continue in the work of the Lord. This would involve them in a judgment, that is, in guilt ([Greek]). Paul wishes to spare them, and to promote the spiritual and charitable work of the church. Hence, he advises that such young widows be not placed on the list, but that they marry again (verse 14). 13. The second reason why such young widows should not be placed on the list is now stated: At the same time they also learn to be idle, gadding about from house to house, and not only idle but also gossipy and meddlesome, saying things which they should not (say). Of course, Paul does not mean that all young widows are like that. He does mean that this is likely to happen, and surely the church cannot afford to take a chance. Writing, then, about a certain type of young widows, the apostle's description becomes very vivid. First, he says, they learn to be ([Greek]; the Greek idiom does not require [Greek]) idle: they get into habits of idleness. This idleness is brought about by their gadding about from house to house (Acts 19:13; 28:13). Now this business of going from house to house was in all likelihood included in their work (see on verse 9), the purpose being to render assistance and impart counsel. But these young widows would tend to make everything of this one phase of their task, and a person can easily guess why: they were the sociable type. They enjoyed boon companionship. They liked to be entertained at (what in our day would be called) a tea-party. And so they made a purely social affair of their assignment! They would become not only idle but chatty and meddlesome. (Note the play upon words: [Greek]. One might translate: not busy workers but busybodies as were some people in Thessalonica; see N.T.C. on II Thess. 3:11.) The description is so very vivid that one cannot help thinking that young widows had been tried out for this kind of work, and that this was what had happened. Of course, the result was that thus they might easily be doing more harm than good. In the midst of their vivacious chatter they would often say things which they should not (say), creating problems for the church instead of solving any! 14, 15. What, then, should young widows do? The answer is: So I would have young widows marry (again), bear children, manage a home. Paul does not favor asceticism. He does not want young widows to remain unmarried. This surely indicates that the apostle does not regard celibacy as a higher form of Christianity. There is a wide gulf between Paul and Tertullian. The latter came to regard second marriage as successive polygamy. In the early church (second century and afterward) there were many who took a somewhat similar view, though they did not always advance so many and such lengthy arguments in favor of absolute monogamy as did Tertullian. Paul wants these young widows to be entirely happy, and to fulfil their natural calling. Hence, not only does he desire that when a good opportunity presents itself they get married again (I Cor. 7:39), but also that they bear children (I Tim. 2:15). Moreover, he wants them to assume their divinely ordained role in the rearing of these children. He wants them to manage a home or rule a household (this verb, too, occurs nowhere else in the New Testament; but see M.M., p. 441). It is clearly evident that Paul is seeking to promote the welfare not only of the church but also of these young widows. He does not want them to do what is unbecoming. Let them accept the offer of marriage if they can conscientiously do so. Let them not waste their time in idle gossip. Let them adorn their confession with a life to God's honor. Hence, he adds: and give the adversary no occasion whatever for slandering (or: favorable to slandering). Paul is thinking of a human adversary, whether he be a Jew or a Gentile. Such a person would always be ready to rail or revile (I Peter 3:9). Thus not only would the reputation of the widow suffer, but God's name would be dishonored. With sadness of heart the apostle adds: For even now some have turned aside after Satan. He is still thinking about young widows. The meaning is, It is necessary that I emphasize this, namely, that the adversary must not receive any occasion for slandering, for I know of concrete cases where this has already taken place. These widows had turned aside from the right path (I Tim. 1:6), and were now following Satan instead of obeying Christ's command, Follow me (John 21:19). 16. Is there, then, no work in the kingdom for a young widow with means and with the desire to help the good cause? O yes there is! In addition to what she is able to do in a strictly personal way (for example, pray for the church and for all those in need, make a personal visit to those in need, etc.), there is another way in which she can help the church. And not only she but any believing woman ([Greek] is the best reading here; see N.N.) who has the means can do the thing which Paul expresses in these words: But if any believing woman has widows, let her assist them. Here, let us say, is a lady like Lydia, who has a spacious home. She has a servant, a friend, or a relative, who happens to be a widow. Perhaps she can provide a home for that widow, or even for more than one widow. Or else she can help the widow financially or by providing work. Let her then do her Christian duty so that God may be glorified, so that this gracious lady may herself experience in her heart the peace which results from divine approval of deeds well done, and so that the needy one may be relieved. Paul, however, gives expression not to these objectives but to another. Says he: And let the church not be burdened, so that it may assist those who are really (what is implied in the name) widows. Here the apostle returns to the thought expressed in verses 3 and 4. Needy widows are first of all the responsibility of those who are nearest to them; for example, children, grandchildren, women of means who stand in a relation of closeness to them. Let them then do their duty. Not only is this morally the right thing to do, but there is also a very practical consideration. The church has its hands full as it is. It does not count many rich people among its members (Mark 10:25; cf. I Cor. 1:26). Hence, it should not be burdened (II Cor. 1:8; 5:4; then Matt. 26:43; Luke 9:32; 21:34). Without this extra burden it will be able to assist those who are really (what is implied in the name) widows. This last clause has already been explained (see on verse 3). These are the widows who are completely destitute, having no one to support them. If everyone does his part, it will be so much easier for the church to care for these widows. Truly, a lesson also for today! 5:17–25 17 Let the elders who rule well be counted worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, A threshing ox you shall not muzzle, and Worthy of his pay (is) the worker. 19 Never entertain an accusation against an elder unless (it is) supported by two or three witnesses. 20 Those who do wrong you must rebuke in the presence of all, so that also the others may be filled with fear. 21 I charge (you) in the sight of God and of Christ Jesus and of the elect angels that you observe these instructions (or: these things) without prejudice, doing nothing from partiality. 22 Do not lay hands (of ordination) upon anyone hastily, neither be a partaker in the sins of others: keep yourself pure. 23 No longer drink water (only), but use a little wine for the sake of your stomach and your frequent ailments. 24 The sins of some men are clearly evident, proceeding ahead of them to judgment, but the sins of others follow after (them). 25 Similarly, the noble deeds (are) clearly evident, and even those that are otherwise cannot remain hidden. 17. Let the elders who rule well be counted worthy of double honor, especially those who labor in preaching and teaching. Honor due to widows suggests honor due to elders. Moreover, just as the word widow was used first in a general sense (verse 3), but later (verse 9) in the sense of those whose names had been entered upon a list and who performed certain functions in the church, so also the word presbyter occurs first in the general sense of old man (5:1), but now as a synonym of overseer, the latter term indicating the character of the man's work, the former his age and the dignity which pertains to him because of his age and office. It is clear that by the terms overseer and elder the same person is indicated, for in both cases we are told that these men rule and teachI Tim. 3:2, 5with 5:17 . That an overseer would be called a presbyter or elder is not strange, for in ancient Israel, in the synagogue, and also in the early church, the older men were clothed with this office. Very fittingly the term overseer is used when the emphasis is on their work (I Tim. 3:1), the term elder when the emphasis is on the honor that is their due (I Tim. 5:17). It is worthy of note that Timothy is here instructed to see to it that the excellently ruling elders (thus literally) are honored by the congregation. The apostle must have been aware of the fact that in many cases church-members are apt to forget this. They are prone to believe that the overseers are living on Easy Street, especially those who labor in preaching and teaching, or that if any honor is to be bestowed it should be by means of the funeral-sermon! Is it surprising that so many ministers suffer nervous breakdowns? And that among them there are several who were doing their work conscientiously? The words especially those who labor in preaching (literally in word) and teaching show that already in Paul's days a distinction began to be made between those whom today we call ministers and those whom we still call elders. All rule, and to a certain extent all teach, but some (in addition to ruling) labor in preaching (expounding the Word to the assembled congregation), and teaching (imparting instruction to the youth, to enquirers, and to all who stand in need of it). They specialize in it, working hard at it. It requires much of their time and effort: preaching, teaching, and preparing for it. Now all the excellently ruling elders must receive double honor. But what is meant by this expression? Interpretations vary: (1) honor and honorarium. They should receive both honor and material reward (Chrysostom, C. Bouma). (2) ample pay, better remuneration, twice the salary they get (along this line, but with individual variations, Moffatt, White in Expositor's Greek Testament, Williams). (3) twice as much honor as widows, or twice as great a portion of the firstfruits as widows (Constitutions of the Holy Apostles II. xxviii; in that same direction Calvin, Lock). (4) honor as brothers and honor as rulers; or honor on account of age and honor on account of office (Tertullian, Bengel). (5) honor as elders, extra honor as those who rule excellently (Lenski). I believe that this last interpretation is the correct one, and I endorse the statement of Lenski that the context itself explains twofold honor. Nevertheless, this double honor must not be so interpreted as if any idea of remuneration is completely excluded from it, and as if in connection with verse 18 the thought conveyed is simply this: Excellently ruling elders should receive their due, namely, double honor; just like the threshing ox receives its due, namely, wisps of grain; and just like the laborer receives his due, namely, wages (see Lenski on verse 18). In this way every notion of financial remuneration would be completely excluded from the double honor due to the elders who serve well and are in need of it. But that can hardly be correct, for also in the case of the widows the honor due them was immediately linked with that of material support (verses 3 and 4), and the analogies which Paul uses in verse 18 certainly point in the same direction as far as the elders are concerned. The true explanation, therefore, would seem to be this: An elder deserves to be honored; particularly if his labor excels in quality. This honor is due especially to those who labor in preaching and teaching. And this implies, of course, that wherever it is necessary the work should also be rewarded in a material way. A man who spends all his time and effort in kingdom-work certainly deserves a good salary. Not that the word honor in and by itself has here the meaning honorarium.^[82] It means honor. But it would be evidence of lack of honor if the church should demand of a man who devotes himself entirely to spiritual work that he do this gratis. The explanation which I have given does not imply that every elder, or even every excellently ruling elder receive a salary. All who rule well deserve double honor, and in the case of those who devote themselves entirely to church-work this implies the right of remuneration. (And it implies more than that; see verses 19, 20, 22.) 18. For the Scripture says, A threshing ox you shall not muzzle and Worthy of his pay (is) the worker. The two sayings are clearly co-ordinate. If the first is scripture, so is the second. Thus a word spoken by Jesus is here placed on a par with a saying from the Old Testament canon. The first saying is quoted from (Deut. 25:4. Paul makes a similar use of it in I Cor. 9:8–12. The picture is that of a threshing-floor: a circular piece of level ground, exposed to the wind. Sometimes it is a flat rock on top of a hill. The sheaves of grain have been unbound and lie on this floor, arranged in circles. Oxen are driven over them, so that by the trampling of their hoofs the ripe grain may be shaken out of the earsHos. 10:11; Mic. 4:13). Or, for the same purpose the oxen may be harnessed to a rough sledge on which the driver stands or sits, as he guides the oxen around and around (Judg. 8:7; Is. 28:27; 41:15). This sledge or drag is a kind of sled consisting of two heavy boards, fastened side by side, and curved upward in front. To the bottom of it sharp pieces of stone are attached, to loosen the kernels of grain.^[83] Now cruel pagans would at times muzzle such threshing oxen, but Jehovah had distinctly forbidden Israel to do this. The purpose of this injunction was that men might see the kindness of God; particularly, that they might discern this basic principle, namely, that to every worker (be that worker an ox, a common laborer, or a minister of the gospel) God has given the right to partake of the fruits of his work. (I Cor. 9:9, 10.) In the present instance this would mean that those who proclaim the gospel should make their living by the gospel (I Cor. 9:14). The second saying, Worthy of his pay is the worker is found in this precise form in Luke 10:7.Matthew 10:10the saying occurs in a slightly different form: Worthy of his food is the worker. Paul and Luke were friends, and were often together. Luke had been with Paul during the latter's first Roman imprisonment (Col. 4:14; Philemon 24). It is not impossible that Luke's Gospel had just been brought to completion. Hence, if that be true, the apostle was able to quote from it. Or else he may here be quoting from a collection of sayings which presumably was used as a source of Luke's Gospel.^[84] By combining the two quotations, and viewing them in the light of preceding context, we notice that Paul is emphasizing that the respect of which excellently ruling elders are worthy implies that those among them who devote themselves entirely to gospel-work have a right to wages, and that these wages should not be withheld. 19. Now this honor which is the elder's due should express itself also in another way: Never entertain an accusation against an elder unless (it is) supported by two or three witnesses. An accusation against an elder must be upon that is, must be based upon the oral testimony of two or three witnesses. Note that though of old any Israelite was safeguarded against indictment and sentencing unless two or three reliable witnesses testified against him (Deut. 17:6; cf. Num. 35:30; and see N.T.C. on John 5:31; 8:14), here (I Tim. 5:19) presbyters are safeguarded even against having to answer a chargeEx. 23:1in LXX , unless it be at once supported by two or three witnesses. Lacking such support, the accusation must not even be taken up or entertained. The reputation of the elder must not be unnecessarily damaged, and his work must not suffer unnecessary interruption. 20. Nevertheless, at times a charge against an elder will have sufficient support to be entertained, and will afterward even be sustained by the facts. What then? Says Paul: Those who do wrong you must rebuke in the presence of all, so that also the others may be filled with fear (literally: may have fear). Elders who walk in sinful ways must not be spared. In fact, their sin must be punished even more severely than that of others. The law made the same distinction (Lev. 4:22, 27). Timothy must not only bring their sin home to their conscience,^[85] but in their case he must do this not privately or in the presence of just a few (Matt. 18:15–17), but publicly, that is, in the presence of the entire consistory, so that the remaining elders may also become filled with godly fear of wrong-doing (Gen. 39:9; Ps. 19:13). 21. Now in the matters discussed in verses 19 and 20, and, in fact, in any matter touching the discipline of church-leaders, one is easily influenced by purely subjective considerations. But this can spell ruin for the church and for all those concerned. Timothy, as apostolic delegate in the churches of Ephesus and vicinity, must not allow this to happen to him. Even today biased judges, ecclesiastical machines, so-called investigating-committees manned by job-hunters, buddy-ism, and the like can easily destroy a denomination. Corruption generally begins at the summit. Church History furnishes many examples. The man in the pew does not know what happened while he slept. When he wakes up if he ever does! it is generally too late. Hence, absolute impartiality and unimpeachable honesty in all such matters are essential. It is for that reason that the charge which the apostle now lays on Timothy is so very grave. Everything is at stake! The church of the twentieth century may well take to heart these solemn words: I charge (you) in the sight of God and of Christ Jesus and of the elect angels that you observe these instructions without prejudice, doing nothing from partiality. That the verb used in the original cannot here mean I Solemnly testify (I Thess. 4:6) but I charge, that is, I solemnly admonish, or I solemnly order or even adjure, is clear from the clause which it introduces: that you observe these instructions. Paul emphasizes that it is under the very eye and with the full approval of God that these directives (verses 19 and 20) have been issued. This is the very God who through Christ Jesus will one day judge all men. And these are the angels who will be associated with Christ in the final judgment. Hence, the apostle is, as it were, putting Timothy under oath to comply with the mandate which he has received (Gen. 24:3, 9). One who breaks the oath will be judged. That, in giving this charge, Paul is actually thinking of the final judgment is clear from a comparison with the similar language of II Tim. 4:1. Note the particulars that are mentioned here in I Tim. 5:21: The Judge is God (Gen. 18:25; Heb. 12:23). The addressed must be deeply conscious of the fact that Paul in issuing and Timothy in dealing with this charge are acting in the sight of God, the Judge! Yet, God judges not directly but through Christ Jesus. It is upon the Mediator that the honor of judging was conferred as a reward for the atonement which he rendered (Matt. 25:31–46; John 5:22, 23, 27; Acts 19:42; 17:31; II Cor. 5:10; Phil. 2:10, 11; II Tim. 4:1; Rev. 14:14–16). Associated with Christ in this work of judging will be the angels, as is taught everywhere in Holy Writ (Dan. 7:10; Matt. 13:27, 41, 42; 16:27; 24:31–33; 25:31; II Thess. 1:7; Heb. 12:22; Rev. 14:15, 17 20). They will gather the redeemed and will drive the wicked before the judgment-seat. These are God's elect angels, in distinction from the angels who did not keep their own position (Jude 6). In his sovereign, inscrutable decree, which transcends all human understanding, God from all eternity decided that to these angels (here called elect) would be given the grace of perseverance, so that they would remain standing. Being elect, they are of course also beloved. (I Thess. 1:4.)^[86] It is not strange that the apostle mentions also these angels. He wants Timothy to obey the all-important charge concerning the discipline of elders; that is, he wants him to resemble the angels in obedience. Besides, these angels are spectators of Timothy's actions and will accompany Christ at the final judgment when everything that was hidden will be revealed, and oath-breaking will be punished. According to Paul, and in harmony with all the rest of Scripture, ANGELS ARE A. ttendants of Christ (II Thess. 1:7), their exalted Head (Eph. 1:21, 22; Col. 2:10) B. ringers of good tidings concerning our salvation, having seen the Lord not only in his birth but also in his resurrection and post-resurrection glory (I Tim. 3:16; cf. Luke 2:14; 24:4; Acts 1:11) C. horisters of heaven (I Cor. 13:1; cf. Luke 15:10; Rev. 5:11, 12) D. efenders of God's children (II Thess. 1:7–10; cf. Ps. 91:11; Dan. 6:22; 10:10, 13, 20; Matt. 18:10; Acts 5:19; Rev. 12:7), though the latter outrank them and will judge them (I Cor. 6:3; cf. Heb. 1:14) E. xamples in obedience (I Cor. 11:10; cf. Matt. 6:10) F. riends of the redeemed, constantly watching them, deeply interested in their salvation, and rendering service to them in every way, also in executing the judgment of God upon the enemy (Gal. 3:19; I Cor. 4:9; II Thess. 1:7; cf. Matt. 13:41; 25:31, 32; Luke 16:22; I Peter 1:12; Heb. 1:14; Rev. 20:1–3). Accordingly, since Timothy's actions are scrutinized by God, by Christ Jesus (both divine, note the one article in the original) and by the angels (creatures, note repetition of the article), and this with a view to the final judgment, let him observe (stand guard over) the given instructions without prejudice, that is, uninfluenced by any sinful subjective considerations, guided only by the objective standard of the truth as revealed by God, and doing nothing from partiality (or favoritism), leaning neither toward this nor toward that side, neither toward the accuser nor toward the accused, until all the important facts in each concrete case have been fully established. 22. Much trouble can be avoided if in the matter of ordaining men to office Timothy will exercise the necessary precaution. Hence, Paul continues: Do not lay hands (of ordination) upon anyone hastily, neither be a partaker in the sins of others: keep yourself pure. The symbolical indication of the impartation of gifts which one will need in discharging the duties of his office has been mentioned before (I Tim. 4:14), and will be mentioned again (II Tim. 1:6). This work must not be done in a hurry. The qualifications of the men who are being considered must be fully examined before they can be nominated for office. This is in harmony with what the apostle has been saying in (I Tim. 3:2, 7, 10. Ordination without preceding thorough investigation would render Timothy co-responsible for the wrongs which such elders might subsequently commit. This, in turn, would add to the difficulty of disciplining them. Timothy must strive to keep himself pure (in full conformity with God's moral law) with respect to this and all other matters.I Tim. 4:12; 5:2.) 23. The precept, Keep yourself pure was of a personal nature. This leads to another remark which is also personal: No longer drink water (only), but use a little wine for the sake of your stomach and your frequent ailments. Timothy was a conscientious person. He did not want to be accused of being the kind of individual who lingers beside his wine (I Tim. 3:3). Hence, he had formed the habit of drinking nothing but water. However, in the Orient the water is often far from safe. Those who have been there including, for example, those who were there while serving in the armed forces know this. If one insists on drinking nothing but unboiled water, attacks of dysentery may result. In fact, something worse might happen! Consequently, for the sake of helping Timothy to overcome his stomach-troubles and related ailments, which seem to have been coming to him thick and fast, Paul advises him to stop being purely a water-drinker. Timothy must use some wine, not much wine, but some wine. That will do him good physically.^[87] Paul is here speaking of wine as a medicine, not as a beverage, as Wuest correctly observes. 24, 25. Returning now to the subject of necessary caution before ordaining men to office (see verse 22), Paul says: The sins of some men are clearly evident, proceeding ahead of them to judgment, but the sins of others follow after (them). Similarly, the noble deeds (are) clearly evident, and even those that are otherwise^[88] cannot remain hidden. Of the many explanations the most reasonable would seem to be this one: In verse 24 Paul is speaking about sins, namely, the sins of men who are unfit for office. In verse 25 he is speaking about noble deeds (or excellent works), namely, the noble deeds of men who are fit for office. By implication he divides the first main group the sins of men unfit for office into two subdivisions: a. the clearly evident sins of some men; b. the not clearly evident sins of other men (this is implied rather than expressed). Expressly he divides the second main group the noble deeds of men fit for office into two similar subdivisions: a. the clearly evident noble deeds of some men; b. the not clearly evident noble deeds of other men. With respect, then, to the first group Paul says that the sins of some men are so clearly evident (Heb. 7:14), so conspicuous or obvious, that in their case thorough examination in order to reach a decision or judgment (see N.T.C. on John, Vol. I, pp. 142, 143) is hardly even necessary. The sins precede the man! This does not merely mean that the man in question has a bad reputation (for that, after all, might be based on slander), but that he is bad: his evil-doing is out in the open. It is there, for all to see. The very idea of nominating such men for office is preposterous. In the case of other men the situation is different. Their sins follow them (literally follow after them, or follow them up). When their case is considered in order that a decision may be reached, they are found, after thorough examination, to be unfit for office. Before their case comes up, Timothy and perhaps several presbyters consider these men to be possible candidates for office. After thorough examination and the rendering of a judgment, things take on an altogether different aspect. The sins of these men have now been uncovered, so that, the judgment having been rendered, there is no longer any doubt about their unfitness for office. The situation with respect to men who are spiritually fit for office is similar in this respect, namely, that also in their case Timothy, as a rule, need not be afraid that hidden qualities will remain hidden. In general, the noble deeds (or excellent works) which adorn the lives of these men will be clearly evident. And even in such exceptional cases in which they are not at once evident, they cannot remain hidden. Proper questioning and investigation will bring them to the surface. For the encouragement of Timothy, who, as has been shown (see p. 34), was rather timid, Paul is trying to establish this point: if he will but exercise due caution, and will not be hasty in ordaining men to office (see verse 22), he will have good elders in the churches of Ephesus and vicinity; the rule being that even in the case of such men whose unfitness or fitness for office is not immediately clear, careful examination will lead to valid conclusions. And, in any case, Timothy will then not become involved in the sins of other men. Synthesis of Chapter 5 See the Outline at the beginning of this chapter, which may be paraphrased as follows: As to those members who are in need of pastoral counseling or correction, you (Timothy) should deal with them as their age and sex requires: Admonish an old(er) man as you would a father, young(er) men as brothers, old(er) women as mothers, young(er) women as sisters in all purity. As to widows and their distress, those who are really destitute should be honored and assisted in every way. They should receive both moral and physical support. The Object of their constant hope and prayer will by means of the church provide for them. However, there are also widows who have children or grandchildren that can support them. These should discharge that debt which they owe to those who brought them up. God is pleased with this. If they neglect their duty, they are worse than infidels. It is the widow who has no means of support who should be assisted by the church. There are some widows, however, who are living luxuriously. These, though physically alive, are spiritually dead. It is not even necessary to add that such widows do not deserve to be honored by the church. Constantly stress these regulations regarding the duty of the church and of children and grandchildren toward widows. Now as to widows and their work, in order to qualify for such work as giving good counsel to younger women, preparing them for baptism, taking them to communion, giving guidance to orphans, etc. (this is a conjecture as to the nature of their work), such widows must not be less than sixty years of age, must have been faithful wives, wise mothers, good hosts, kind benefactresses; in fact, must have given proof of fitness for such a position. For this type of work you must not engage young widows, for experience has shown that in many cases these become restless and break the work-pledge which they have made to the church, thereby incurring guilt. Also, they often place social affairs above kingdom-affairs, so that when they make the rounds of the various homes, ostensibly to help and to guide, they actually do nothing but gossip and meddle in other people's affairs. Thus they do more harm than good, and scandals will arise. Now these should be prevented by all means. Hence, instead of being engaged for such kingdom-work, let young widows fulfil their natural desire. When a good opportunity presents itself, let them marry again. Let them have a family and manage it properly. This is honorable, and will remove suspicion and slander. It is necessary that I add this, for I know of certain widows who have turned aside from the honorable course in order to follow Satan. Nevertheless, this does not mean that for young widows there is no opportunity to perform kingdom-work. There is work for everyone, also for every woman. For example, if there be any believing woman of means, who stands in some relation of responsibility toward widows in distress, let her assist them, so that the church may not be burdened but may be better able to help those widows who are not being supported by anyone. As to elders and prospective elders, note the following: An elder should be honored for the sake of his office; and he should receive double honor if he does his work well. This holds with special emphasis with respect to ministers, men who labor in preaching and teaching. Respect them highly and provide generously for them, for the Scripture says: A threshing ox you shall not muzzle (Deut. 25:4) and Worthy of his pay is the worker (Luke 10:7). As to an accusation against an elder, it should not even be entertained unless it is supported by two or three witnesses. But if the wrong has been definitely established, the man who committed it must be reproved in the presence of the entire consistory, so that the remaining elders may become filled with godly fear of wrong-doing. Now in connection with all such matters I charge you in the sight of God and of Christ Jesus and of the elect angels that you observe these instructions without prejudice. You must never allow yourself to be influenced by subjective considerations. Do not be in a hurry to ordain a man. Then you will not be co-responsible for the wrongs which he may afterward commit. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER VI Outline of Chapter 6 Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church Directions with respect to Certain Definite Groups and Individuals (continued) 6:1, 2 E. Slaves 6:3–10 F. Novelty-teachers who aspire to fame and riches 6:11–16 G. Timothy himself 6:17–19 H. People who are rich in terms of this present age 6:20, 21 I. Timothy himself 6:1, 2 6 1 Let as many as are under (the) yoke, namely, slaves, regard their own^[89] masters as worthy of all honor, in order that the name of God and the doctrine be not reviled. 2 And those who have believing masters, let them not, because these (masters) are brothers, look down upon them, but let them serve all the better because believers are the latter and beloved ones, who reciprocate this kind service. These things teach and urge. Continuing his admonitions with respect to groups within the Christian community, Paul says: 1. Let as many as are under (the) yoke, namely slaves, regard their own masters as worthy of all honor. It is clear that in this passage the word used in the original ([Greek]) means slaves, not servants. It frequently has the latter meaning, and even in the present passage the apostle is trying his level best to change the slave into a beloved servant. (See further N.T.C. on John, Vol. II, p. 306, footnote 184.) In our passage, then, he starts out by talking about real slaves, as is clear from the fact that he defines the concept by saying, as many as are under (the) yoke. The power of a master over his slave was almost absolute, like that over his yoke-animals. The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class! They had become slaves: a. as prisoners of war, or b. as condemned men, or c. through debt, or d. through kidnaping (which evil reportedly is still continuing in certain parts of the world) or, e. as those who had been sold into slavery by their parents. Besides, many were born into slavery. Often slaves had their own slaves. Among all these slaves there were some who had attained to a degree sometimes a high degree of culture. Not only the barber, the butler, and the cook but even the family-physician might be under the yoke. Roman law did not forbid the master to treat his slaves harshly. They could be condemned to hard labor, chained, severely lashed, branded upon the forehead (for instance, if they were considered thieves or runaways), or even crucified. Public opinion, however, often asserted itself as a kind of restraint upon intolerable unfairness and cruelty. Besides, in several recorded instances Romans treated their subordinates with eminent fairness, providing liberally for them, and even becoming their friends (cf., for example, the friendship of Pliny for his slave Zosimus). Manumission was not uncommon. A slave might be permitted to buy his freedom with a sum of money which he had been able gradually to accumulate through the liberality of the master or as a result of extra services, and which by this slave was then, amid ceremonies occurring on the day of emancipation, given to the god, from whom, as it were, he received his freedom and to whom he felt himself thereafter forever indebted. Often slaves were set free by the master's last will. With the entrance of the Christian religion into the fabric of Roman society, difficult problems arose. It is not surprising, therefore, that Paul deals with various phases of slavery in passages such as the one now under consideration and also in Eph. 6:5–9; Col. 3:22 4:1; Titus 2:9; and in the letter to Philemon. His way toward a solution commends itself by reason of its evident wisdom. It avoids extremes which would have resulted in much harm both to the slave and to his master, and would have reflected dishonor upon the cause of the Christian religion. He advocated neither outright revolt by the slaves nor the continuation of the status quo. Instead of recommending either of these he aimed by the law of indirection to destroy the very essence of slavery, with all its attendant evils. This method, though for a while maintaining slavery in outward form, was, nevertheless, the surest and most commendable way of working toward the final goal of complete abolition of this gruesome, inhuman institution. It aimed to destroy slavery without waging a war to do so! Let the slave honor his master, and let the master be kind to his slave. Let both bear in mind that with God there is no respect of persons. That was the principle. Thus the ill-will, dishonesty, and laziness of many slaves would be replaced by willing service, integrity, and industry. Thus also the cruelty and brutality of many masters would melt into kindness and love. The grace of Christ, working from within outward which is ever the way of the kingdom of God! would become a penetrating leaven, tending to transform the whole lump. Let then those who are under the yoke regard their mastersII Tim. 2:21; Titus 2:9, a word which even more than kurios stresses the authority which the slave-owner wielded over his slave ^[90] as worthy of all honor (see footnote 82). Whenever it is at all possible thus to respect the master, let the slave do so, in order that the name of God and the doctrine be not reviled (I Tim. 6:4). God's redemptive revelation in Christ, in other words God's name, and also his instruction, the teaching of the gospel, would become contemptible in the eyes of the masters if the slaves treated them with disdain and the spirit of rebellion. And nothing is more important than God's name and his doctrine! These must not be exposed to ridicule or abuse (Is. 52:5; Rom. 2:24). 2. A peculiar problem presented itself with respect to believing slaves who had believing masters. Says Paul: And those who have believing masters, let them not, because these (masters) are brothers, look down upon them, but let them serve all the better because believers are the latter and beloved ones, who reciprocate this kind service. A Christian slave who had a Christian master might be inclined to say in his heart, If my master is really a Christian, how can he keep me as his slave? His religion must not amount to very much. Besides, how can I be equal to my master in church (Gal. 3:28), and yet inferior to him at home? Such an attitude would lead to trouble all around. So the apostle recommends the very opposite attitude: if the slave is in an exceptionally privileged position, having a believing master, let him render exceptional service! Christian masters are brothers in Christ. They are believers, beloved, loved both by their fellow-believers and by God (I Thess. 2:8). And not only for this reason should slaves serve such masters all the better, but also because the latter are gentle and considerate. Christian employers are the ones who reciprocate^[91] this kind service (literally, the good deed). They are taking upon themselves ([Greek]) the responsibility of giving a return ([Greek]; hence the entire participle is [Greek]) for the ready and enthusiastic co-operation of their slaves. But shall we still say slaves; have not the slaves become servants now? These things teach and urge (Or: keep teaching and urging). What Paul has been saying with reference to slaves (in verses 1 and 2) must be dinned into the ears of the people. Timothy must teach these things. However, not only upon the minds of the people and of their presbyters must he make an impression but also upon their wills. He must urge as well as teach these things. In this connection the present imperatives for both verbs probably point in the direction of the necessity of constant repetition: keep on teaching and keep on urging. The second verb has the basic meaning: to call to one's side. See also I Tim. 1:3; 2:1; 5:1; II Tim. 4:2; Titus 1:9; 2:6; 2:15. Derived meanings are: to appeal to or to entreat, to admonish, to exhort, to urge, to encourage or to comfort. Here the meaning urge best fits the context. What is especially important in this connection is that, wholly contrary to certain present-day trends, the apostle is definitely not of the opinion that all propositions touching religion and ethics are necessarily subjective and relative, and that the only justifiable method of arriving at some measure of truth is that of asking questions, such as, Brother Brown, what do you think of this? and Brother Smith, what is your opinion about that? Paul has accepted certain definite propositions which he considers to be the truth of God! He wants these to be taught! And he requests that Timothy urge their acceptance and application to life! See also 4:11 and 5:7. 6:3–10 3 If anyone teaches differently and does not come over to the sound words of our Lord Jesus Christ and to the doctrine that harmonizes with godliness, 4 he is blinded with conceit, knowing nothing, but possessed with a morbid craving for controversies and word-battles, (the sources) out of which proceed envy, wrangling, revilings, base suspicions, 5 and mutual altercations between men depraved in mind and deprived of the truth, who imagine that the (practice of) godliness is gain. 6 And it is a great gain, namely, the (practice of) godliness with soul-sufficiency.^[92] 7 For nothing did we bring into the world, (just as it is evident) that neither are we able to carry anything out of it. 8 But having nourishment and shelter, we shall regard these as sufficient.^[93] 9 But those who are eager to be rich fall into temptation and a snare and numerous senseless and hurtful cravings, such as plunge the members of the human race into ruin and destruction. 10 For, a root of all the evils is the love of money, and some people, reaching out after it, have wandered away from the faith, and have pierced themselves with numerous pangs. 3 5. If anyone teaches differently and does not come over to the sound words of our Lord Jesus Christ and to the doctrine that harmonizes with godliness, he is blinded with conceit. From the sound and intensely practical doctrine of Paul samples of which have just been given to the unfruitful disputations of false teachers, was, indeed, a far cry. The very contrast causes Paul to return to the subject of chapter 1 (see especially in that chapter verses 3 7, 19, 20). Note the similarity between the two paragraphs: Chapter 1: Chapter 6: certain individuals (verse 3) anyone (verse 3) teaching differently (verse 3) teaching differently (verse 3) disputes (verse 4) controversies (verse 4) sound doctrine (verse 10) sound words (verse 3) Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is blinded with conceit. Such a person is full of smoke, besmoked, befogged, beclouded (I Tim. 3:6). Two ideas are combined here: moral-spiritual denseness and conceit. The first is the result of the second. This description is true with respect to every dissenter who does not come over to the sound words of our Lord Jesus Christ. The verb used in the original ([Greek] which is favored by textual evidence both internal and external) has here a meaning not far removed from its primary sense: come to, approach. Here it seems to mean come over to, that is, join, fall in with. This is a little stronger than consent to or agree with. A mere listener may mentally agree with the words of a speaker. An enthusiastic listener will come over to or join the speaker. He will not only agree, but he will express that agreement. He will chime in. He will eagerly come to the same fountain and will drink the same water. He will take to heart and will begin to proclaim the sound words of our Lord Jesus Christ, the pure and perfect unimpaired, uninfected, and in that sense healthy, sound truths which issued from Christ's mouth and were exemplified in his life and death. Viewed as a whole, these words constitute the doctrine that harmonizes with godliness. This doctrine is the expression of the inner attitude of complete devotion to God, that is, of godliness (I Tim. 2:2; 3:16; 4:7, 8; 6:5, 6, 11; II Tim. 3:5; Titus 1:1. Cf. the verb, I Tim. 5:4; and the adverb, II Tim. 3:12; Titus 2:12). Now the person who, in his blind conceit and obstinate dissent refuses to come over to such doctrine which tallies with godliness, is prevented from knowing anything. Living in a mental, moral, and spiritual world of his own making, he is now completely out of touch with reality. Hence, Paul continues: knowing nothing, but possessed with a morbid craving for controversies and word-battles, (the sources) out of which proceed envy, wrangling, revilings, base suspicions, and mutual altercations between men depraved in mind and deprived of the truth. When a person rejects sound or healthy words, sickness results. This sickness reveals itself in a morbid craving for controversies and word-battles (I Tim. 1:4). The man stricken with such a disease will make mountains out of molehills. Somewhat after the fashion illustrated in The Talmud, he will get all excited about questions like this one, Is it permissible on the Sabbath to throw away the pits of dates? One person might answer, The pits of dates to which some of the meat adheres may be thrown away. Other pits must not be thrown away. Another person would disagree and express his contrary opinion in no uncertain terms. Again, the question might be asked, If it be permissible to throw them away, where and how should they be thrown? And the answer might be, They should be thrown outside. To which another might reply, No, indeed, they should be thrown under the bed. Or, he might say, The person confronted on the Sabbath with the problem of what to do with datepits should turn his face toward the back of the bed and throw out the pits with his tongue. At times a mere name of some ancestor might start a controversy. The name might be changed into several anagrams, one anagram suggesting this, the other that. Or, the name might cause one to recall a story which had been transmitted by oral tradition. But one story would contradict another story, and this, too, might lead to a heated argument. Thus, broken cisterns which hold no water would be substituted for the living fountain of God's Word.^[94] Some people seem to take delight in such quibbling, such, word-battles. Hence, Paul sets forth its bitter fruits: a. envy. One disputant, smarting under defeat, begins to waste away. He is filled with malignant ill will, with poisonous spite against the victor. b. wrangling. This results from envy. The person who was worsted in the argument is unwilling to admit defeat. Bitter discord follows. One man is constantly contradicting the other. If we were to speak in the language of mythology, we might say that Eris, the goddess of strife, who was considered to be closely related to Ares, the god of war, has a field-day. c. revilings. The Greek word used is blasphemies. But in Greek this word has a somewhat broader meaning than in English. While in our language it refers to abusive language with respect to God or things religious, that is, to defiant irreverence (see on verse 1 above), in the original it refers to insults directed either against God or against man. In the present instance the latter is clearly meant: scornful and insolent language directed against a human opponent, slander, defamation. d. base suspicions. All looks yellow to the jaundiced eye (Pope). The mind of the envious individual is haunted by mistrust and foreboding. He begins to suspect his opponent's every action, word, and even gesture. He imagines that there is an occult reason behind every move of the person whom he considers his adversary. This disease, moreover, is contagious. e. mutual altercations or incessant frictions. When the mad novelty-dispenser meets his opponent again, to discuss other religious matters, he either glares and glowers, or else he smoulders within but puts on an act by the seeming imperviousness of his demeanor. Underneath, however, he boils. He is vengefully nettled, convulsively agitated, thirsting for blood. The two men rub each other the wrong way (note root-idea in the original). Their religious discussions frequently assume the nature of diatribes, in the unfavorable sense of that term. Such disputations are full of scurrilous abuse, stinging insult, and heated invective, or else of covert insinuation, malicious innuendo, and thinly veiled disdain. Such conduct and its bitter fruits mark the men who are depraved in mind and deprived of the truth. It is God himself who endowed man with intelligence, so that he is able to reflect on the higher things of life. Yet, with respect to this precious gift, namely, the intelligence, the errorists at Ephesus and vicinity have corrupted themselves, so that they have now entered the abiding state of being depraved in mind. The depraved mind opposes the truth and welcomes the lie, until at last those who possess such a mind become completely and permanently separated from the truth: God's objective revelation as revealed in his Word. Envy, wrangling, revilings, base suspicions, and mutual altercations lead to mental, moral, and spiritual sterility. Those who practise such things are so completely occupied with themselves and their own interests that in their hearts there is neither time nor room for God and his revealed truth. This selfishness is clear also from the fact that the apostle describes them as being men who imagine that the (practice of) godliness is gain. For the sake of becoming rich (not merely for the sake of gaining a livelihood) they outwardly practise godliness. They make a show of their religion (I Tim. 3:16). In the meantime they charge exorbitant fees for the instruction (?) which they impart. (For Paul's attitude with respect to the question of receiving remuneration for evangelistic labor see N.T.C. on I and II Thessalonians, pp. 66, 67.) 6, 7. The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer. Hence, with respect to this genuine godly life Paul continues: And it is great gain, namely, the (practice of) godliness with soul-sufficiency. This is the life of true devotion to God. It is of benefit in every way, (I Tim. 4:8). Such Christian living springs from the source of and is accompanied by soul-sufficiency.^[95] The truly pious individual has peace with God, spiritual joy, assurance of salvation, the conviction that to them that love God all things work together for good, even to them that are called according to his purpose (Rom. 8:28). Hence, he feels no need of ample (earthly!) goods stored up for many years, which can never satisfy the soul (Luke 12:19, 20). He is content with what he has. Cf. Phil. 4:10–13. For, earthly possessions do not pertain to the self, which is clear from the fact that nothing did we bring into the world, (just as it is evident) that^[96] neither are we able to carry anything out of it. The apostle is clearly thinking of Job's famous saying, Naked came I out of my mother's womb, and naked shall I return (Job 1:21; cf. Eccl. 5:14, 15). 8. Hence, we shall not strive after earthly riches. But having nourishment and shelter, we shall regard these as sufficient (or: with these we shall be content). For nourishment and shelter the original has the plural. Our word nourishment is sufficiently comprehensive to include all the articles of food that are necessary to support physical life, just as our word shelter indicates whatever is necessary for the outward protection of the body. The rendering food and clothing is less exact. The original in all probability, includes the dwelling in which a man resides as well as the garment which he wears. The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. The desire to meet the needs of the body is not criticized. It is the yearning for material riches, as if these could satisfy the soul, that is here condemned, as is evident also from that which follows, namely, 9. But those who are eager to be rich fall into temptation and a snare and numerous senseless and hurtful cravings. Paul does not condemn desire as such. He is not a Stoic but a Christian. What he condemns is the desire to be rich. Such people fall into temptation. (The word in the original means either trial or temptation. Classic example illustrating first the one and then the other meaning is (James 1:2, 12. In the present instance the meaning temptation is clear from the context.) As a snareI Tim. 3:7) keeps an animal imprisoned, so the ungovernable passion for wealth fastens its clutching tentacles about those who pant after the dust of the earth (Am. 2:7). Cf. Ps. 39:6; Prov. 28:20; Matt. 6:19–21, 24 26; 19:24; James 5:1 6. Moreover, Sin never walks alone. The desire to become rich causes the man who, in today's terminology, is an incarnation of fat dividends to fall into numerous cravings. One kind of craving easily leads to another. The person who craves riches generally also yearns for honor, popularity, power, ease, the satisfaction of the desires of the flesh, etc. All spring from the same root, selfishness, which, being the worst possible method of really satisfying the self, is both senseless and hurtful (Matt. 20:26–28; see N.T.C. on John 12:25, 26). In the original the sentence is conspicuous by virtue of its beautiful alliteration. The constantly recurring letter p ([Greek]) strikes the eye and then the ear, and probably serves to fix the saying more firmly in the mind, as if we were to say: Those who desire to be opulent precipitate themselves into evil promptings and perilous pitfalls and into numerous precarious passions. These cravings, passions, or lusts of which the apostle speaks are described as such as plunge the members of the human race into ruin and destruction. Instead of the gain which they were seeking (see verse 5), the men whose hearts are set on riches experience only loss. In the original the words ruin and destruction are both derived from a verb whose secondary meaning is to lose. Note the progressive and climactic character of the movement which is portrayed here. First, these men are described as desiring the wrong thing, namely, material wealth. Soon they lose their footing and fall into temptation and a snare and numerous senseless and hurtful cravings. Finally, these cravings plunge them into ruin and destruction. Wretched men! They have guided their vessel to the very brink of the cataract, which, in its turn, plunges them into the awesome depths. For examples see the next verse. 10. The situation as described is correct, For a root of all the evils is the love of money.^[97] The apostle does not say that the love of money is the (one and only) root of all existing evils, but that it is a root. Though it is true that a word does not always have to be preceded by the article the to be definite, it surely is not wise to apply the exception when this would bring Paul's words into conflict with the facts of daily experience and with other passages of Scripture. There are other roots or sources of evil besides the love of money, for example, bitterness (Heb. 12:15; cf. also James 1:15). But avarice is, indeed, a root of all the evils, or of all kinds of evil. It caused the man with very many flocks and herds (in Nathan's parable) to steal the poor man's one little ewe lamb, the rich young ruler to turn away from Christ, the rich fool (of Christ's parable) to deceive himself into thinking that all was well, the rich man (of another parable told by the Lord) to neglect poor Lazarus, Judas to betray his master and commit suicide, Ananias and Sapphira to tell lies, and the rich oppressors of James epistle (Amos 2:6, 7) to exploit those who worked for them. None of these escaped punishment. The desire for riches, moreover, has been the cause of innumerable frauds, dollar-sign marriages, divorces, perjuries, robberies, poisonings, murders, and wars. And in the heart of man this sinful craving has led to numerous pangs (see below). In the present connection Paul is thinking especially of church-members, as is also clear from what follows: and some people, reaching out after it,^[98] have wandered away from the faith, and have pierced themselves with numerous pangs. People who thus reach out after (I Tim. 3:1) money are like the planets. They have wandered away from, literally planeted away from ([Greek]) the faith. The word planet means wanderer, for that is exactly what a planet is. Not in the sense that the earth or the other planets are thrown out of their appointed orbits. Their orbits have been fixed, so that it is possible by means of six or seven elements of a planetary orbit to predict exactly where in the sky each planet will be. But in relation to the fixed stars, the planets, revolving around the sun, seem to wander about. This accounts for their name. Now it is from the faith, the truth as confessed by the church (for this objective sense of the term faith see p. 11), that these people have wandered away. They have gone astray in inner attitude, in outward conduct, and even in the profession of the lips, that is, in the things which they are now teaching. But in so doing they have pierced themselves (as a man pierces himself with a spear) with numerous pangs. Among these pangs are unrest, boredom, dissatisfaction, gloom, envy. In the pocket of a rich man who had just committed suicide was found $30,000 and a letter which read in part: I have discovered during my life that piles of money do not bring happiness. I am taking my life because I can no longer stand the solitude and boredom. When I was an ordinary workman in New York, I was happy. Now that I possess millions I am infinitely sad and prefer death (Quoted by W. A. Maier, For Better Not For Worse, p. 223). 6:11–16 11 But you, O man of God, flee away from these things, and run after righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the noble fight of the faith; take hold of that everlasting life to which you were called when you confessed the beautiful confession^[99] in the presence of many witnesses. 13 In the presence of God who endues all things with life, and of Christ Jesus who while testifying before Pontius Pilate made the beautiful confession,^[100] 14 I charge you to keep the commission^[101] without spot and above reproach until the appearing of our Lord Jesus Christ, 15 which in due season^[102] he will display, (even he) the blessed and only Sovereign, the King of kings and Lord of lords, 16 the only One possessing immortality, dwelling in light unapproachable, whom no human being has (ever) seen or is able to see; to whom (be) honor and strength eternal. Amen. 11. Over against the vices which Paul has just condemned (see verses 3 10) stand the virtues which Timothy is urged to cultivate: But you, O man of God, flee away from these things, and run after righteousness, faith, love, endurance, gentleness. Timothy is urged to flee away from such things as wickedness, gold-hunger, error, envy, wrangling, reviling; and to run after, pursue or eagerly seek after (I Thess. 5:15; cf. Rom. 12:13; I Cor. 14:1; Phil. 3:12) their opposites, namely, righteousness, godliness, faith, love, endurance, gentleness. This befits him as a man of God. In the old dispensation this was a designation of the person who by God had been entrusted with a high office (Deut. 33:1; Ps. 90:1; David, II Chron. 8:14; Elijah, II Kings 1:9; the prophets, I Sam. 2:27). In the new dispensation, now that every believer is viewed as a partaker of the anointing of the Holy One, and therefore as a prophet, priest, and king (I John 2:20; cf. I Peter 2:9), the description is used with respect to any and every believer, as is clear from II Tim. 3:17. And surely, if every Christian is a man of God, Timothy, having been placed in a position of great responsibility, is this in a special sense. Now a man of God is God's peculiar possession, his special ambassador. He is, accordingly, the very opposite of the man whose owner is Mammon, whose commands he obeys. Timothy, then, as a man of God, must run after righteousness,^[103] the state of heart and mind which is in harmony with God's law, and will lead to godliness, the godly life, truly pious conduct. Faith, love, and endurance belong together^[104] (Titus 2:2; cf. II Tim. 3:10then I Thess. 1:3) just like faith, love, and hope (Col. 1:4, 5; cf. faith, hope, and love, I Cor. 13:13), for endurance is the fruit of hope (I Thess. 1:3). It is the grace to bear up under adversities; for example, persecution. It amounts to stedfastness no matter what may be the cost, in the full assurance of future victory. (I Thess. 1:3; 5:14footnote 108; II Thess. 1:4; 3:5). As to faith, this concept is here used in the subjective sense, active reliance on God and his promises. And love, with Paul, is broad as the ocean, having as its object God in Christ, believers, and in a sense everyone (I Tim. 1:5, 14; 2:15; 4:12; II Tim. 1:7, 13; 2:22; 3:10; Titus 2:2; cf. I Thess. 3:12). When these virtues are present, gentleness of spirit will certainly result. The word thus translated is found only here in the Greek Bible. Comparison with II Tim. 3:10indicates that it is akin in meaning to longsuffering (patience with respect to persons). 12. Comparing the Christian life with a contest, the apostle continues his admonition in these words: Fight the noble fight of the faith. The sense is that Timothy must continue to fight this noble fight, just as he must continue to flee away from the vices of his opponents and to pursue the opposite virtues. It is true that literally the words in the original are: Contend (in) the noble contest of the faith, and that the word contest ([Greek], a. gathering, especially for games or contests; b. the contest itself; c. the agony, anguish or anxiety that is connected with it; and d. agony, anguish, anxiety, concern or solicitude, in general) may refer to any kind of contest or conflict, whether physical for example, a race (Heb. 12:1) or spiritualPhil. 1:30; Col. 2:1; and see N.T.C. on I These. 2:2 . It is also true, however, that when Paul (in distinction from the author of the epistle to the Hebrews) is comparing the Christian life with a race, he makes this very clear by using such words as running, race, stadium (I Cor. 9:24; II Tim. 4:7). It is safe to conclude that when he compares the Christian life with any contest (using either the noun or the verb or both) except a race, the underlying figure is that of a boxing-bout or wrestling-match or something similar (I Cor. 9:24–27). Therefore, the rendering, Fight the good fight of the faith (A.R.V., R.S.V., cf. A.V.) is not really wrong but approaches very nearly what the apostle had in mind. The passage, (I Tim. 6:12, reminds one of the slightly different figure. War the good (or noble or excellent) warfareI Tim. 1:18). (I Tim. 4:7b, 8.) In distinction from the word-battles of the opponents (I Tim. 6:4), Timothy must carry on the noble fight that springs from and is inspired by his faith (probably the same sense as in the preceding verse). Paul continues: take hold of that everlasting life to which you were called when you confessed the beautiful confession in the presence of many witnesses. By putting up a successful fight, one is already getting a firm grip on (note the aorist tense now, in distinction from the present in the clause which precedes) everlasting life. This life pertains to the future age, to be sure, to the realm of glory, but in principle becomes the possession of the believer even here and now. It is actually ever-lasting, never-ending, life. Yet, though whenever the life so qualified pertains to man the quantitative idea is not excluded, the emphasis is on the qualitative: this is the life which manifests itself in fellowship with God, in partaking of his holiness, love, peace, and joy. (John 3:16.) The idea that this everlasting life is here pictured as being wholly future a kind of reward which one does not receive in any degree until the conflict is over, hardly does justice to the flavor of the imperative, and would also seem to be in conflict with the words which immediately follow: to which you were called when you confessed the beautiful confession in the presence of many witnesses. Note: to which, that is, this calling makes one a possessor of everlasting life. When, on Paul's first missionary journey, Timothy was called (both externally and internally), he had in connection with his baptism professed his faith publicly. While even today such a confession is beautiful, or noble ([Greek]), it must have seemed more so at a time when practically the entire world was opposed to the gospel of Christ. The admonition, Fight the noble fight of the faith; take hold of that everlasting life to which you were called, does not imply that Timothy was remiss or lax in carrying out his religious duties. Every believer needs this admonition every day. A timid nature like Timothy, confronted with determined and subtle opponents, is especially in need of it. Let Timothy then remember the many witnesses who have heard his confession! 13 and 14. With impressive solemnity, which reminds one of I Tim. 5:21, the apostle continues: In the presence of God who endues all things with life, and of Christ Jesus who while testifying before Pontius Pilate made the beautiful confession, I charge you to keep the commission without spot and above reproach until the appearing of our Lord Jesus Christ. Paul says, I charge, or I command, that is, I pass along an authoritative message (I Tim. 1:3; 4:11; 5:7). He presents two reasons why Timothy should do as he has just been told: (1) Let him not fear for his life, for the charge is given and received under the very eyes of that God who is the Bestower and Preserver of life, the life-generating God. Cf. Luke 17:33; Acts 7:19. (2) Let him remember what Christ JesusI Tim. 1:1; especially footnote 19 did when he was testifying before an enemy of the truth. Before Pontius Pilate he stood firm, and, bearing witness before him by word and deed (Matt. 17:1, 2, 11 31; Mark 15:1 20; Luke 23:1 7, 13 25; John 18:28 19:16), thus made the beautiful confession, thereby proving himself to be the faithful witness (Rev. 1:5; 3:14). Hence, let Timothy keep that is, stand guard over, protect, and preserve his commission. That commission, precept, or mandate, comprises all that he has been ordered to do with respect to the ministry of the gospel and the government of the church. Cf. (I Tim. 6:20; then Matt. 28:20. He must, moreover, take care that his attitude and conduct is such that this commission remains without spotJames 1:27; II Peter 3:14; cf. Eph. 5:27) and above reproachI Tim. 3:2; literally, not to be laid hold of, hence, irreprehensible, unassailable . A similar command comes to all those upon whom similar responsibility has been conferred. Every one must keep his commission untainted and unsullied until the very day of his death, or, if the consummation of the ages should occur before that time Paul never sets dates; see N.T.C. on I Thess. 5:1, 2, then until the appearing of our Lord Jesus Christ. This appearing or manifestation is literally Christ's epiphany, the first gleam of the dawn, namely, that dawn to which the believer looks forward with eager anticipation, the rising (never more to set!) of the sun of righteousness with healing in its wings. Cf. Mal. 1:11; 4:2; Is. 60:1–3; Luke 1:78, 79; Rev. 1:7; and for the word epiphany itself see N.T.C. on II Thess. 2:8; and cf. II Tim. 1:10; 4:1, 8; Titus 2:13. 15, 16. With reference to this appearing Paul continues: which in due season he will display, (even he) Old Testament Parallels a. the blessed and only Sovereign.......... Deut. 6:4; Ps. 41:13; Is. 40:12–31; Dan. 4:35 b. the King of kings.......... and Ezek. 26:7; Dan. 2:37; Ezra 7:12 c. Lord of lords.......... Deut. 10:17; Ps. 136:3 d. the only One possessing immortality.......... Ps. 36:9; Is. 40:28; Dan. 4:34 e. dwelling in light unapproachable.......... Ex. 24:17; 34:35; Ps. 104:2 f. whom no human being has (ever) seen or is able to see Ex. 33:20; Deut. 4:12; Is. 6:5 g. to whom (be) honor and strength eternal. Amen. Neh. 8:6; Ps. 41:13; 72:19; 89:52 To the two reasons which have been given, indicating why Timothy should keep the commission without spot and above reproach a third is now added, but only by implication, namely, that he will receive his reward when Jesus returns in glory. However, the idea of reward for Timothy is pushed into the background by the rapturous contemplation and consequent exaltation of the majestic attributes of the One who, in due season,^[105] the season designated by the Father from eternity (Acts 1:7; 3:20, 21; cf. Gal. 4:4), will exhibit that great event to which, in a sense, the entire universe looks forward (Rom. 8:19): the epiphany or visible shining forth of Jesus Christ upon clouds of glory. Just as, in Paul's thinking, it is God (I Cor. 6:14; Eph. 1:20), or more particularly, God the Father (Rom. 6:4; Gal. 1:1; cf. I Peter 1:3) who raises the Son (John 10:18), so it is God who displays the Son's epiphany. He displays it as proof (John 2:18) to the world, for this is the public vindication of the Son and of his people. The doxology in praise of God is one of the finest in Scripture. For its origin one must not look to pagan philosophy. Though some of its phrases have parallels in extra-canonical Jewish literature,^[106] it should certainly be regarded as a spontaneous outburst coming from the heart of a devout believer in Jesus Christ, an apostle who, while he is writing or dictating, is thoroughly conscious of the loving presence of his Lord and who in his youth had made a thorough study of the Old Testament, so that its phraseology was embedded in his soul. The parallels from the Old Testament have already been indicated (see the incomplete list of references above, next to the quoted passage). It is possible to duplicate the sense and in most cases the very words of the doxology without departing from the text of the Old Testament. Thus, quoting throughout from the Old Testament, one might paraphrase the doxology as follows: the blessed and incomparable One, who does according to his will in the army of heaven and among the inhabitants of the earth, the King of kings and Lord of lords, with whom alone is the fountain of life, who covers himself with light as with a garment, whom no human being shall (ever) be able to see, whose glorious name be blessed forever, Amen and Amen. It was to be expected that just as the contemplation of the first coming of Christ led to a doxology (I Tim. 1:17), so also the meditation upon the second coming (I Tim. 6:15, 16) would lead to a similar and expanded doxology. The present doxology consists of seven terms descriptive of Deity. In the original, as in our translation, a., b., and c. are nouns; d. and e. are participial modifiers; and f. and g. are relative clauses. As to thought-content, every element in this doxology stresses the transcendence or incomparable greatness of God. He is Sovereign (Luke 1:52; Acts 8:27; and to God in II Macc. 3:24; 12:15; 15:4, 23; but see Dan. 4:35). As Sovereign he is altogether blessed. See on (I Tim. 1:11. He is, moreover, the only SovereignJude 25); hence, absolutely incomparable in his right to do as he pleases, for example, to choose the appropriate season for Christ's epiphany (note preceding context). Thus, the blessed God (I Tim. 1:11) and the only God (I Tim. 1:17) are here combined. Whatever titles men may bear, either rightfully or by usurpation, he he alone! is the real King of kings and Lord of lords. Literally, the original has, the King of those kinging and the Lord of those lordingRev. 17:14; 19:16, used both times with reference to Christ, have the simpler form . The lengthened (participial) form probably adds freshness and vigor to the meaning. Having set forth God's relation to the universe and particularly to all earthly rulers, Paul in the last four terms (d., e., f., and g.) dwells on the divine essence itself, the majestic being of God. He alone possesses immortality. This must not be confused with endless existence. To be sure, that, too, is implied, but the concept immortality is far more exalted. It means that God is life's never-failing Fountain. On the concept life as applied to God see N.T.C. on (John 1:4. This immortality is the opposite of death, as is clear from the derivation of the word both in English and in Greek. Athanasia is deathlessness. It is fulness of life, imperishableI Tim. 1:17) blessedness, the inalienable enjoyment of all the divine attributes. The only human beings who, as far as it is possible for creatures to do so, share this immortality, and thereby become partakers of the divine nature (II Peter 1:4), are believers, though also unbelievers exist endlessly. It is through the gospel that immortality or imperishability was brought to light (II Tim. 1:10). For the believer immortality is therefore a redemptive concept. It is everlasting salvation. For God it is eternal blessedness. But while the believer has received immortality, as one receives a drink of water from a fountain, God has it. It belongs to his very being. He is himself the Fountain. The idea of life, implied in immortality, naturally leads to that of light. In him was life, and that life was the light of men (John 1:4). Now, this light is like the sun. We need it to see by, yet we cannot look into it, for it is too intensely brilliant. In that sense, God, too, dwells in light unapproachable. The metaphor is even stronger than that employed in (Ps. 104:2. Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God's very essence, by virtue of what it is, conceals him. Hence, the term light as here used re-emphasizes his incomparable greatness. Verily, thou art a God that hidest thyself, O God of Israel, the SaviorIs. 45:15). Behold, God is great. This greatness of God has as its corollary, &and we know him not (Job 36:26). Similarly, here in I Tim. 6:16the line, dwelling in light unapproachable, already implies and is immediately followed by, whom no human being has (ever) seen or is able to see. Cf. I Tim. 1:17, in connection with which the sense in which God is invisible has been explained. See also N.T.C. on John 1:18; and cf. I John 4:12. The devout contemplation of this majestic Being, who has wonderful blessings in store for his children, leads to the climax, to whom be honor and strength eternal. Amen. Truly, such a God is worthy of all honor: reverence, esteem, adoration (see footnote 82 above). He is also worthy of eternal strength, that is, power manifested in action, to the discomfiture of his enemies and to the salvation of his people. Paul's expressed wish is that God may receive this honor and may manifest this eternal strength. This wish is very deep-seated, for the apostle loves God very, very much. Hence, as in (I Tim. 1:17, he seals the wish with the solemn word of affirmation or confirmation: AmenNum. 5:22; Neh. 8:6; Ps. 41:13; 72:10; 89:52; and see N.T.C. on John 1:51). 6:17–19 17 As for those (who are) rich in terms of this present age, charge them not to be high-minded, nor to set their hope on (the) uncertainty of riches, but on God, who richly provides us with everything for (our) enjoyment. 18 (Charge them) to do what is good, to be rich in noble deeds, to be quick to give, ready to share, 19 (thus) storing up a treasure for themselves, (which will form) an excellent foundation for the (age) to come, so that they may take hold of the real life. 17. Truly, believers are rich in terms of the age to come, that age which will be ushered in by Christ's glorious epiphany! What a contrast between them and those who are rich only in terms of this present age. Let wealthy church-members beware lest the word only should apply to them! Paul does not say that their wealth is limited to this earthly sphere, but he warns them. Says he: As for those (who are) rich in terms of this present age, charge them not to be high-minded, nor to have their hope set on (the) uncertainty of riches, but on God, who richly provides us with everything for (our) enjoyment. Not those who are eager to become rich, as in verse 9, are here addressed, but those who are actually rich. By immediately adding, in terms of this present age (II Tim. 4:10; Titus 2:12), the apostle is already beginning to fix the mind of the reader and hearer upon the transitory character of earthly wealth. He means, this present era which will soon be past. Timothy, then, must tell these people: (a) what should not be their attitude (verse 17a); and (b) what should be their attitude (verses 17b, 18, 19). As to a., they must not be high-minded but humble (Eph. 4:2; Col. 3:12); and they must not have their hope set^[107] on the uncertainty of riches, that is, on their riches, which, as a matter of fact, are very uncertain. Rich church-members, then, must be neither snobbish nor smug. As to b., they should have their hope fixed on God. This God is ever true to his promise. He is the God of love. He richly provides. Note play on words: As for those (who are) rich, charge them &not to have their hope set on &riches, but on God, who richly provides. Not only is God rich (Ps. 50:10–12), so that with him wishing and having are one and the same, but he ever gives according to his riches (Eph. 1:7; cf. Titus 3:6), not only of his riches. For God's munificence, by virtue of which he provides us with all things necessary both for body and soul, for time and eternity, see also (Acts 14:17; James 1:17; and innumerable passages in the Psalter, such as 37:25; 68:19; 81:19b; and see Psalms 103, 104, 107, 111, 116, 145, etc. Moreover, all these things are given to us in order that we may not only partake of themI Tim. 4:3), but may also enjoy them. When we sing, God sings along with us (Zeph. 3:17). 18. What should be the attitude of the rich is continued, with this difference: in verse l7b their proper attitude toward God has been pointed out; now in verse 18 their correct relation toward other people, particularly toward other believers is set forth. Says Paul: (Charge them) to do what is good, to be rich in noble deeds, to be quick to give, ready to share. A rich church-member should strive to be rich in noble deeds, in beautiful works, as was Mary of Bethany. He should be quick to give, being ever ready to share what he has with others who belong to the fellowship or community of believers in Christ. He should do this in the spirit of Acts 2:42 44; 4:34–37. 19. The result of following this proper procedure will be: (thus) storing up a treasure for themselves, (which will form) an excellent foundation for the (age) to come, so that they may take hold of the real life. By practising the grace of sharing, a person is storing up a treasure for himself. Gifts are investments. By giving materially one enriches himself spiritually, and assures himself of future reward. Sell whatever you have, and give to the poor, and you will have treasure in heaven (Mark 10:21). That treasure in heaven consists of the following: a. a good conscience (I Tim. 1:5), b. an enthusiastic reception by those who have been benefited (Luke 16:9), c. in general, the entrance into all the joys and glories of heaven. This treasure will be an excellent foundation^[108] upon which to build when, in the age to come (particularly in the great Judgment Day), the believer's works are taken into account. His having been with Jesus in heaven is a solid basis for confidence in that great day. The believer himself will not have to give a review of his good works. In fact, if they were really good works, he will not even be able to do so. Christ will do it for him (Matt. 25:34–40). With respect to both body and soul the believer, having listened to the words of approval which issue from the lips of Christ, will then enter into the fullest enjoyment of that life which alone is life indeed. Paul's teaching here in (I Tim. 6:19is in exact accord with Christ's in Matt. 25:34–40, 46b. Salvation, to be sure, is entirely by grace through faithEph. 2:8; Titus 3:5), but the reward is according to works (Dan. 12:3; II Cor. 5:10; Rev. 20:12). 6:20, 21 20 O Timothy, what has been entrusted to you guard,^[109] turning away from the profane empty-chatter and contradictions of what is falsely styled Knowledge, 21 for by professing it^[110] certain individuals have wandered away with respect to the faith. Grace^[111] (be) with you. 20. O Timothy, what has been entrusted to you guard. Having reached the end of the letter, Paul addresses his friend and fellow-worker with solemn earnestness: O Timothy. ^[112] Timothy, then, is admonished to guard the trust or deposit; that is, he must faithfully watch over that which has been committed to his care. It is as if God had made a deposit in Timothy's bank. The word employed in the original is related to a verb meaning to place by the side, hence, to deposit, to commit to (someone). See M.M. for illustrations of the meaning deposit, pledge, security. Moreover, the object which has been thus given into his charge for protection is the gospel, as is clear from (II Tim. 1:11. It is God's redemptive truth entrusted to him by the Holy SpiritII Tim. 1:14). But here the term gospel must be taken in its widest sense, as embracing all (sacred) scripture (II Tim. 3:16). This includes, of course, what the apostle is writing in the present letter: all the orders given to Timothy and all the teaching which this epistle contains. The point, then, is that this gospel belongs not to Timothy but to God. Cf. (Rom. 3:2. He has made it possible through the sending of his Son. He has revealed it. To God Timothy will have to give an account as to what he has done with it. Ministers are God's stewardsTitus 1:7). The talents which they employ in performing their tasks are not their own, but God's property (Matt. 25:14–30). They must be used to the best advantage in the promotion of his cause and the progress of his Kingdom. This implies that Timothy must continue to proclaim the pure gospel, and like a dauntless, vigilant sentinel (note Greek verb) must rush to the defence whenever its precious truths are attacked or misrepresented, as was the case in the Ephesus region. It is with this in mind that Paul continues: turning away from the profane empty-chatter and contradictions of what is falsely styled Knowledge. Timothy must avoid one mistake. He must not waste any time on the inanities of those false teachers who understand neither the words which they are speaking nor the themes on which they are harping with such confidence (I Tim. 1:7). Such profane (II Tim. 2:16; Lev. 10:10) empty-jabberings he must simply shun (I Tim. 4:7). He must turn away from them in disgust. Why should he concern himself with endless myths and genealogies (I Tim. 1:4), with idle talk (I Tim. 1:6)? Why should he meddle with the contradictions or word-battles in which those men engage each other who are depraved in mind and deprived of the truth (I Tim. 6:5)? To be sure, these false teachers rave about their systems of Knowledge. But their vapid mouthings are Knowledge falsely so called. It should be avoided like the pestilence. Paul's inspired advice, by means of which, having reached the end of the letter, he returns to the theme which he had mentioned at the beginning, should be taken to heart by the church in every age. Also today far too much attention is being paid to the empty jabberings of men who, in the final analysis, reject God's infallible revelation! Paul's command addressed to Timothy is ever up-to-date. And the apostle John is in thorough agreement with him (II John 10). One guards the truth by turning away from all insipid ranting. 21. Against this pseudonymous Knowledge, there follows a word of warning which emphasizes the necessity of heeding the admonition expressed in verse 20: for, by professing it certain individuals have wandered away with respect to the faith. Here are those certain individuals again. We have already seen that the manner in which they are here pictured is in perfect harmony with their description in (I Tim. 1:3, 4, 6, 7, 19, 20. The profane empty jabberers of our present passage are the futile talkers of I Tim. 1:6. Even the same verb is used in both places to describe them. They are said to have wandered awayI Tim. 1:6; 6:21). Now these certain individuals, in professing (I Tim. 2:10), that is, proclaiming and making propaganda for, their vaunted Knowledge, have wandered away from the faith, that is, from the truth (I Tim. 6:10, 12; II Tim. 2:18). But this does not mean that they had all broken with the church. There were then, as there are now, individuals in the church who have forsaken the truth. They prefer not to leave the church, but to drag it along with them into ruin. Nowhere in Paul's letters is there a shorter benediction: Grace (be) with you. But though brief, it is rich in meaning, for grace is the greatest blessing of all. It is God's favor in Christ toward the undeserving, transforming their hearts and lives and leading them to glory. The apostle, who in his opening salutation had spoken of grace, as the first element in the series grace, mercy, peace, now closes the letter by pronouncing this grace upon &well, upon whom? The reader who is unacquainted with the original is almost sure to reason that the words Grace be with you, of the A.R.V., mean, Grace be with you, Timothy. The R.S.V. has not improved matters any. And the A.V. is based upon an inferior reading; hence has with thee. This shows how necessary it is in our translation to distinguish carefully between you (singular) and you (spaced letters, plural), for surprisingly, it is the plural that is used here! Though the epistle is addressed to just one person, Timothy, the latter would certainly see to it that its contents reached others. God's grace, accordingly, is pronounced upon the entire Christian community. Synthesis of Chapter 6 See the Outline at the beginning of this chapter, which may be paraphrased as follows: Let as many as are under the yoke, namely, slaves, regard their own masters as worthy of all honor. Otherwise the blame will be placed on the gospel, and the name and doctrine of God will be evil spoken of. Those slaves who happen to be in the exceptionally privileged position of having believing masters should render exceptional service. The fact that their masters are brothers is no reason for these slaves to look down upon them. Let them rather bear in mind that these beloved ones will reciprocate the kindness of their slaves. Keep on teaching and urging these things. If anyone is a teacher of novelties hair-splitting so-called deductions from the law of Moses, fanciful stories about ancestors and does not chime in with the sound words of our Lord Jesus Christ, the doctrine that promotes true piety, such a man is blinded with conceit. Though he may boast about his superior Knowledge, in reality he does not know a thing. A morbid craving for controversies and word-battles has taken possession of him; and these, in turn, breed envy, wrangling, revilings, base suspicions, and mutual altercations between men depraved in mind and deprived of the truth. These men imagine that the real aim of being religious is to make a profit. Now genuine religion, which exists when the soul is no longer empty but filled with grace and contentment, is actually profit-bearing. Material possessions, however, can never impart true riches to the soul, as is evident from the fact that no matter how rich a person may become in earthly goods, he will leave this world as devoid of them as he entered it. Hence, when we, believers, have nourishment and shelter, we shall regard these as sufficient. But those who are eager to be rich fall into temptation and a snare and into numerous cravings. These cravings are senseless and hurtful because they defeat their very purpose. Instead of making men really rich and happy they make them poor and wretched, for they plunge men into ruin and destruction. For, a root of all the evils is the love of money; and some people, reaching out after it, have wandered away from the faith, and have pierced themselves with numerous pangs: unrest, worry, boredom, dissatisfaction, gloom, envy. But you, O man of God, continue to flee away from such things as gold-hunger, envy, wrangling; and run after righteousness the state of mind and heart which is in harmony with God's law, godliness, faith, love, endurance, gentleness. Fight the noble fight of the faith. Get a firm grip on that everlasting life to which you were called when on the occasion of your baptism you confessed the beautiful confession in the presence of those many witnesses who heard it. Do not be afraid to lose your life. Remember that your mandate is given and received in the presence of a God who is the Bestower and Preserver of life, and of a Christ Jesus who while testifying before that enemy of the truth, Pontius Pilate, made the beautiful confession. Therefore you also must courageously cling to your commission with respect to preaching and discipline; yes, you must stand guard over it so that it remains unsullied and completely free from every possibility of justified criticism. Keep it then until the day when our Lord Jesus Christ shines forth brilliantly, the day of his appearing. God himself will display that great event. He, moreover, is the blessed and only Sovereign, the King of kings and Lord of lords, the only One possessing immortality not just endless existence but real life possessed eternally, dwelling in light unapproachable, whom no human being has (ever) seen or is able to see; to whom (be) honor and strength eternal. Amen. As for those who are rich in material possessions, charge them not to be uppish nor to have their hope fixed on the uncertainty of riches but on God, who richly provides us with everything for our enjoyment. Charge them to do what is good, to be rich in noble deeds, to be quick to give, ready to share. Remember: gifts are investments. Hence, these givers are really storing up a treasure for themselves. They will not have only a good conscience but also, when soul and body separate, an enthusiastic reception in the glories of heaven. What a solid foundation this will be for the age to come, particularly for the day of the final judgment. With respect to both body and soul they will then begin to enter upon the fullest enjoyment of that life which alone is life indeed and which will never end. O Timothy, guard as a most precious deposit the gospel which has been entrusted to you. Turn away meanwhile from the profane empty-chatter and contradictions of what is falsely styled Knowledge, those endless myths and genealogies, those word-battles about the law. Remember that by making propaganda for it certain individuals have wandered away from the path of God's redemptive truth. The grace of God be with you, and not only with you but with the entire Christian community in whose midst you dwell. 89 Or simply their, for [Greek] (here [Greek]) has lost some of its force. N.T.C. W. Hendriksen, New Testament Commentary 90 See on these synonyms R. C. Trench, Synonyms Of The New Testament, par. xxviii. Because of the stress which this word despot places on unrestricted authority it is also used with respect to God (Luke 2:29; Acts 4:24; Rev. 6:10) and Christ (II Peter 2:1; Jude 4). 91 In the New Testament this verb occurs three times (in the middle voice). In Luke 1:54and Acts 20:35it means to help (probably: to take hold of by oneself in turn; but see A. T. Robertson, Gram.N.T. for a different explanation). Very closely related to this is the meaning which may be ascribed to the verb here in I Tim. 6:2: to re-ciprocate. Thus, justice is done to the idea contained in the prefix [Greek]. Interpretations which I cannot accept are: (1) to be devoted to, exert oneself in. This wanders too far away from the idea contained in the prefix. (2) to benefit by. The translation proposed is, because those who benefit by their service are believers and beloved. But this changes a predicate into a subject. The clause who reciprocate this kind of service is clearly in the predicate, in apposition with believers and beloved, which words are in the predicate position. 92 Or: with contentment. See also footnote 94. 93 Or: with these we shall be content. 94 One might compare the largely futile controversies in Reformed circles only yesterday! between extreme Infralapsarians and extreme Supralapsarians. Or, the still continuing hot debates about the age of the earth. Now in discussions of this nauseating character the two opponents sometimes mean the same thing, but express it differently. To use a present-day illustration, one man may assert, Obtaining salvation is conditioned on faith. Another insists with equal firmness, Scripture recognizes no conditions. Yet, if only the first disputant would be ready to admit that God supplies what he demands, so that the exercise of faith is ever the result of the divine gift; and if only the second disputant would be willing to grant that (at least in the case of those who have arrived at years of discretion) the exercise of faith is indispensable unto salvation, and that it is man not God who believes, it would soon become clear that the dispute was a battle of words. 95 The word used in the original might be more literally translated self-sufficiency were it not for the fact that in English this word is ambiguous, as it may be used either in a favorable sense (inherent and adequate capacity for this or that activity) or in an unfavorable sense (self-satisfaction or extreme self-confidence). Used in the unfavorable sense, the antonym of the English word would be humility. In the favorable sense, its antonym is spiritual impotence or soul-poverty. It is in the favorable sense that the word is employed in the New Testament. By an easy transition this admirable soul-sufficiency begins to include the element of contentment. New Testament occurrences: only here and in II Cor. 9:8. 96 Literally, the original reads, For, nothing did we bring into the world, [Greek] neither are we able to carry anything out of it. The question is, Just what must we do with the particle [Greek]? Proposed solutions: (1) The particle is superfluous (E. F. Scott). Objection: This is an easy way out. Scott does not explain how that superfluous word crept in, nor how it is that even the earliest attempts to correct the text retained the particle. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/