1 Timothy 1:1 Christ Jesus for Jesus Christ, A.V. and T.R.; according to for by, A.V.; Christ Jesus our hope for Lord Jesus Christ, which is our hope, A.V. and T.R. For the inscription, comp. Romans 1:1, Romans 1:5; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 2 Timothy 1:1; Titus 1:1; in all which St. Paul asserts his apostleship, and ascribes it directly to "the will of God" (comp. Galatians 1:11, Galatians 1:12, etc.). According to the commandment (as Titus 1:3) expresses the same truth, but possibly with a more direct reference to the command, "Separate me Paul and Barnabas," recorded in Acts 13:2. This assertion of his apostolic authority indicates that this is not a private letter to Timothy, but a public Church document for all time. Our hope (comp. Colossians 1:27; Acts 28:20). 1 Timothy 1:2 My true child in faith for my own son in the faith, A.V.; peace for and peace, A.V.; the Father for our Father, A.V. and T.R.; Christ Jesus for Jesus Christ, A.V. and T.R. My true child in faith. A most awkward phrase, which can only mean that Timothy was St. Paul’s true child because his faith was equal to St. Paul’s, which is not St. Paul’s meaning. Timothy was St. Paul’s own son, because he had begotten him in the gospel (1 Corinthians 4:14-16; Philippians 1:10)—his spiritual son. This is best expressed as in the A.V. by "in the faith" (comp. Titus 1:4, where the same idea is expressed by κατὰκοινὴνπίστιν). Grace, mercy, and peace. This varies from the blessing at the beginning of the Epistles to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, by the addition of the word "mercy," as in 2 Timothy 1:2 and Titus 1:4 in the T.R., and also in 2 John 1:3 and Jude 2. It seems in St. Paul to connect itself with that deeper sense of the need and of the enjoyment of mercy which went with his deepening sense of sin as he drew towards his end, and harmonizes beautifully with what he says in 2 John 1:12 -16. The analogy of the other forms of blessing quoted above strongly favors the sense our Father rather than the Father. Whether we read ἡμῶν with the T.R. or omit it with the R.T., the idea of Father is contrasted, not with that of Son, but with that of Lord; the two words express the relation of the Persons of the Godhead, not to each other, but to the Church. 1 Timothy 1:3 Exhorted for besought, A.V.; tarry for abide still, A.V.; was going for went, A.V.; certain men for some, A.V.; not to teach a different for that they teach no other, A.V. Exhorted (παρεκάλεσα). In about sixty places this word has the sense of "beseech," "entreat," "desire," "pray," which is more suitable to this passage than the R.V. exhort. It is a strong expression, and seems to imply that Timothy had been anxious to go with St. Paul to Macedonia, to share his labors and wait upon him; but that St. Paul, with that noble disinterestedness which characterized his whole life, had, not without difficulty, persuaded him to abide at Ephesus. Tarry. Here again the R.V. is unfortunate. The exact sense of προσμεῖναι is "to stay on," or, as in the A.V., "to abide still." The word tells us that Timothy was already at Ephesus when he received the request from St. Paul to stay on there instead of going to Macedonia. There is nothing in the phrase that implies that St. Paul was at Ephesus himself when he made the request to Timothy. It may have been made by message or by letter. When I was going. Some commentators have endeavored to explain πορευόμενος as applying to Timothy, or as if the order were ἵναπορευόμενοςπαραγγείλῃς; but the Greek will not admit of it. Charge (παραγγείλῃς); a word implying authority, almost invariably rendered "command" or "charge." It is taken up in 1 Timothy 1:18 (ταύτηντὴνπαραγγελίαν), "This charge," etc. Teach a different doctrine (ἑτεροδιδασκαλεῖν). This is one of the many words peculiar to the pastoral Epistles. It only occurs here and 1 Timothy 6:3. It is formed from ἑτεροδιδάσκαλος, a teacher of other than right doctrine, and means "to play the part of a teacher of other than right doctrine," just as in ecclesiastical language ἐτερόδοξος means "one who holds opinions contrary to that which is orthodox," and such as do so are said ἑτεροδοξεῖν. The classical sense is a little different, "one who holds a different opinion"—"to be of a different opinion." The introduction of the word into the vocabulary of Scripture is a sign of the somewhat later age to which this Epistle belongs, when heresies were growing and multiplying. Other similar compounds are ἑτερόγλωσσος (1 Corinthians 14:21) and ἑτεροζυγεῖν (2 Corinthians 6:14). 1 Timothy 1:4 To give for give, A.V.; the which for which, A.V.; questionings for questions, A.V.; a dispensation of God for godly edifying, A.V. and T.R. (οἰκονομίανΘεοῦ for οἰκοδομίανΘεοῦ); so do I now for so do, A.V. Fables (see 1 Timothy 4:7). If the spirit which gave birth to the fables of the Talmud was already at work among the Jews, we have a ready explanation of the phrase. And that they were Jewish fables (not later Gnostic delusions) is proved by the parallel passage in Titus 1:14, "Not giving heed to Jewish fables." The prevalence of sorcery among the Jews at this time is a further instance of their inclination to fable (see Acts 8:9; Acts 13:6; Acts 19:13). Endless genealogies. What was the particular abuse of genealogies which St. Paul here condemns we have not sufficient historical knowledge to enable us to decide. But that they were Jewish forms of "vain talking," and not Gnostic, and related to human pedigrees, not to "emanations of eons," may be concluded from the connection in which they are mentioned in Titus 3:9, and from the invariable meaning of the word γενεαλογία itself. It is true that Irenaeus (’Contr. Haer.,’ lib. 1.) applies this passage to the Valentinians and their succession of eons (Bythus, Nous, Logos, Anthropus, etc.—in all thirty, male and female); and so does Tertullian, who speaks of the seeds of the Gnostic heresies as already budding in St. Paul’s days (’Advers Valentin.,’ cap 3. and elsewhere), and Grotius supports thin explanation (’Comment.,’ 1 Timothy 1:4). But it was very natural that Irenaeus and Tertullian, living when the heresies of Valentinus, Marcion, and others were at their height, should so accommodate St. Paul’s words—which is all that Irenaeus does. On the other band, neither Irenaeus nor Tertullian shows that γενεαλογία was a word applied to the emanations of the eons in the Gnostic vocabulary. The genealogies, then, were Jewish pedigrees, either used literally to exalt individuals as being of priestly or Davidic origin (as the pedigrees of the Desposyni, or later of the princes of the Captivity), or used cabbalistically, so as to draw fanciful doctrines from the names composing a genealogy, or in some other way which we do not know of (see the writers ’Genealogies of Christ,’ 1 Timothy 3:1-16. § 1 Timothy 2:1; and note C at the end of the volume). Endless (ἀπέραντος); found only here in the New Testament and so one of the words peculiar to the pastoral Epistles, but used in the LXX. for "infinite," "immeasurable." It means either "endless," "interminable," or, "having no useful end or purpose;" οὐδὲνχρήσιμον (Chrysostom). But the former ("interminable") is the better rendering, and in accordance with its classical use. Questionings (ζητήσεις or ἐκζητήσεις, R.T.). (For ζητησις, see John 3:25; Acts 25:20; and below, 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9; and for the kindred ζήτημα, Acts 15:2; Acts 18:15; Acts 23:1-35. 29; Acts 25:19; Acts 26:3.) The reading ἐκζήτησις is only found here. A dispensation of God. This version arises from the Greek οἰκονομίαν, which is the reading of the R.T. and almost all manuscripts. The T.R. οἰκοδομίαν is thought to be a conjecture of Erasmus, which, from its much easier sense, was taken into the T.R. Taking the reading οἰκονομίαν, the phrase, "a dispensation of God which is in faith," must mean the gospel as delivered by revelation and received by faith. These fables and genealogies address themselves, the apostle says, to the disputatious, itching curiosity of men’s minds, not to their faith. The substance of them is matter of doubtful disputation, not revealed truth. "The dispensation" is better English than "a dispensation." So do I now; or, as the A.V., so do, is the conjectural filling up of the unfinished sentence which began "as I exhorted thee." But it is much more natural and simple to take verse 18 as the apodosis, and the intermediate verses as a digression caused by St. Paul’s desire to show how exactly the charge was in agreement with the true spirit of the Law of God. 1 Timothy 1:5 But for now, A.V.; charge for commandment, A.V.; love for charity, A.V.; a good for of a good, and faith for of faith, A.V. But the end of the charge. Before proceeding with his sentence, in which he was about solemnly to commit the trust of the episcopate of the Church of Ephesus to Timothy, he breaks off abruptly to show the beneficent character of the charge, viz. the furtherance of that brotherly love and purity of heart and life which are the true fruit of the gospel dispensation, but which some, by their false doctrine, were so ruthlessly impeding. Each of these phrases, "a pure heart" and "a good conscience" and "faith unfeigned," seems to rebuke by contrast the merely ceremonial cleanness and the defiled conscience and the merely nominal Christianity of these heretical Judaizers (comp. Titus 1:10-16). 1 Timothy 1:6 Which things for which, A.V.; talking for jangling, A.V. Having swerved (ἀστοχήσαντες); literally, having missed the mark, as in the margin. It is found in the New Testament only here and 1 Timothy 6:21; 2 Timothy 2:18. In Ecclesiastes 7:19 (21, A.V.) and Ecclesiastes 8:9 (11, A.V.) it is used in a slightly different sense, "forego" and "miss." In Polybius and Plutarch repeatedly, "to miss the mark.... to fail," with the kindred ἄστοχοςἀστοχίααστόχημα, These men missed the true end of the gospel—purity of heart and conscience and life—and only reached vain and boastful talking. Have turned aside (ἐξετράπησαν); 1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13; but not elsewhere in the New Testament. It is found in the active voice in the LXX., and is common in all voices in classical Greek. Vain talking (ματαιολογία); here only in the New Testament, and not feared in the LXX., but used by Strabo, Plutarch, and Porphyry. The adjective ματαιολόγος is used in Titus 1:10, and applied especially to those "of the circumcision." The Latin equivalents are vaniloquus dud vaniloquium. Livy’s description of a vaniloquus is "Maria terrasque inani sonitu verborum complevit" (lib. 35:48; comp. Jude 1:16). 1 Timothy 1:7 Though they understand for understanding. A.V.; confidently affirm for affirm, A.V. Teachers of the Law (νομοδιδάσκαλοι. as Luke 5:17; Acts 5:34). This, again, distinctly marks the Jewish origin of these heretics. Though they understand, etc. So our Lord rebuked the scribes and teachers of the Law in his day: "Ye do err, not knowing the Scriptures nor the power of God;" "Ye do greatly err". They confidently affirm (διαβεβαιοῦνται). Elsewhere in the New Testament only in Titus 3:8, "I will that thou affirm confidently." So in classical Greek, "to maintain strongly," "to be positive." This was right in the minister of Christ declaring Divine truth, but very wrong in these vain janglers. The nature of their confident assertions is apparent from what follows—they spoke of the Law, but not lawfully. 1 Timothy 1:8 The Law is good (see the similar statement in Romans 7:12). The Jews thought that St. Paul spoke against the Law (comp. Acts 6:13, Acts 6:14), because he vindicated its true use (Romans 10:4; Galatians 3:24; Galatians 4:4, Galatians 4:5, etc.). But he everywhere speaks of the Law as good and holy. If a man—i.e., a teacher of the Law—use it lawfully; knowing its proper use, as it follows in the next verse. 1 Timothy 1:9 As knowing for knowing, A.V.; Law for the Law, A.V.; unruly for disobedient, A.V.; and sinners for and for sinners, A.V.; the unholy for unholy, A.V. Law is not made for a righteous man. It is much better to render νόμος, with the A.V., "the Law," as e.g. Romans 2:12-14. The whole proposition relates to the Law of Moses, which these teachers perverted and tried to force upon Christians, being ignorant that the Law was made, not for the righteous, but for sinners. For is not made, we might render does not apply to or is not in force against. Κεῖται with the dative following (as 2 Macc. 4:11) suggests some such meaning, somewhat different from the simple νόμοςκεῖται. This freedom of the righteous from the Law is what St. Paul everywhere asserts (Romans 6:14; Romans 8:2; Galatians 2:19; Galatians 3:25; Galatians 5:18, etc.), the Law being viewed, not as a holy rule of life, but as a system of penalties—"a Law of sin and death." That νόμος here means the Law of Moses is further evident from this, that in the following list the apostle clearly follows the general order of the Decalogue, taking first the offences against the first table, and then sins against the fifth, sixth, seventh, and ninth commandments (compare, too, Romans 2:11 with Romans 2:16). Lawless (ἀνόμοις); with no special reference to its etymology, but meaning simply "transgressors," "wicked," as Luke 22:37; Acts 2:23; 2 Thessalonians 2:8 (A.V.), and very frequently in the LXX. Unruly (ἀνυποτάκτοις); insubordinate, resisting lawful authority. In the LXX. for the Hebrew לעִיַלִבְ (1 Samuel 2:12, Symmachus),and perhaps Proverbs 16:27. In the New Testament it is peculiar in this sense to the pastoral Epistles, being only found here and in Titus 1:6, Titus 1:10 In Hebrews 2:10 it has the classical sense of "unsubdued." The express application of the word in Titus 1:10, to the "unruly talkers of the circumcision," shows that St. Paul has them in view here also. Ungodly and sinners, for the unholy and profane. All terms implying offences against the first table. Ἀσεβέσι, (with the kindred ἀσεβεία and ἀσεβέω) is always rendered "ungodly," "ungodliness," "to act ungodly;" ἁμαρτωλοῖς, sinners, viz. against God; ἀνοσίοις, unholy (found only here and at 2 Timothy 3:2 in the New Testament, but frequent in the LXX.) is the contrary to ὅσιος, holy, saintly; βεβήλοις (whence βεβηλόω, to profane, Mtt 12:5; Acts 24:6), profane, of persons and things not consecrated to God—peculiar in the New Testament to the pastoral Epistles (1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16;) and Hebrews 12:16, but found commonly in the LXX. and in classical Greek. Πατραλῶαις and μητραλῴαις, not murderers, but, as in the margin, "smiters, ill-users of father and mother." Both words are only found here in the New Testament, but found in Demosthenes, Aristophanes, etc. The allusion here is to Exodus 21:15, where the Hebrew word for "smiteth" Isaiah 1Ti , which does not necessarily mean "to smite to death" any more than ἀλοάω does. Ἀνδροφόνοις, man-slayers; found only here in the New Testament, but used in 2 Mace. 9:28 and in classical writers. The reference is to Exodus 21:12. 1 Timothy 1:10 Fornicators for whoremongers, A.V.; abusers of themselves with men for them that defile themselves with mankind, A.V.; false swearers for perjured persons. A.V.; contrary for that is contrary, A.V.; the sound for sound, A.V. Πόρνοιςἀρσενοκοίταις. The latter word is only found in the New Testament here and 1 Corinthians 6:9. and nowhere else; but the reference is to Leviticus 18:22, where the two words ἄρσενος and κοίτη occur, though not in actual composition. Ἀνδραποδισταῖς, men-stealers; only here in the New Testament, but very common, with its many kindred forms, ἀνδραποδίζεινἀνδραποδισμός, ἀνδράποδον, etc., in classical Greek. The last word is found once in the LXX., viz. in 3 Macc. 7:5. The crime of man-stealing is denounced Exodus 21:16; Deuteronomy 24:7. Ψεύσταιςἐπιόρκοις, liars, false swearers. The latter word only occurs here in the New Testament—the verb ἐπιορκέω in Matthew 5:33—and twice in the LXX., where ἐπιορκία is also found (Wis. 14:25); all are common in classical Greek. The reference is to Le Matthew 19:11, Matthew 19:12. The order of the offences, as above noted, is that of the Decalogue. The sound doctrine. The article is better omitted, as in the A V. This is one of the many phrases peculiar to the pastoral Epistles. Though the verb ὑγιανίνειν occurs three times in St. Luke’s Gospel and once in 3 John 1:2 in its literal sense of bodily health, it is only in the pastoral Epistles that it is applied to doctrine (see 1 Timothy 6:3; 2 Timothy 1:13; 2 Timothy 4:3; Titus 1:9, Titus 1:13; Titus 2:1, Titus 2:2; and note on 2 Timothy 4:3). 1 Timothy 1:11 The gospel of the glory for the glorious gospel, A,V. The gospel of the glory of the blessed God. The phrase, τὸεὐαγγέλιοντῆςδόξηςτοῦμακαρίουΘεοῦ, cannot mean, as in the A.V., "the glorious gospel of the blessed God," except by a very forced construction. It might mean three things: (1) τῆςδόξηςτοῦΘεοῦ might be a periphrasis for "God," as Romans 6:4, or Exodus 24:16, Exodus 24:17; Exodus 33:18; Le Exodus 9:6, Exodus 9:23; Psalms 104:31; 2 Corinthians 4:6; or as "the Name of the Lord" (Proverbs 18:10; Isaiah 30:27, etc.); and as we say "thee queen’s majesty," the "king’s grace." Or (2) "the glory of God" might mean Jesus Christ, who is the Brightness of God’s glory, the Image of the invisible God, in whose face the glory of God shines (2 Corinthians 4:4, 2 Corinthians 4:6). Or (3) it might mean the gospel which tells of the glory of God, which reveals and proclaims his glory, the glory of his grace (Ephesians 1:6, Ephesians 1:12), or perhaps here rather the glory of his holiness, which St. Paul’s "sound doctrine" pressed for imitation upon all Christians (see 1 Timothy 6:3); comp. 2 Corinthians 4:4, "The gospel of the glory of Christ." Either the first or last is doubtless the true meaning. The blessed God. This and 1 Timothy 6:15 are the only passages in the New Testament where μακάριος, blessed, is an epithet of God. Elsewhere "blessed" is εὐλογητός; as e.g. Mark 14:61; 2 Corinthians 11:31. In classical Greek μάκαρ is the proper epithet of the gods; μάκαρεςΘεόιμακάριος is usually spoken of men or qualities, and especially of the happy dead. It does not appear how or why the apostle here applies μακάριος to God. Committed to my trust; literally, with which I was entrusted. A thoroughly Pauline statement (comp. Romans 1:1, Romans 1:5; Romans 2:16; Galatians 1:11, Galatians 1:12; Ephesians 3:1-8, etc.). 1 Timothy 1:12 I thank for and I thank, A.V. and T.R.; him that enabled me, even Christ Jesus our Lord for Christ Jesus our Lord, who hath enabled me, A.V.; appointing me to his service for putting me into the ministry, A.V. I thank, etc. This outburst of praise for the mercy of the Lord Jesus Christ, who had called him to the ministry of the Word, is caused by the thought, which immediately precedes, of his being entrusted with the gospel. He thus disclaims any notion of merit on his part. That enabled me (ἐνδυναμώσαντι). This verb occurs once in the Acts (Acts 9:22); three times in St. Paul’s other Epistles (Romans 4:20; Ephesians 6:10; Philippians 4:13); three times in the pastoral Epistles (here; 2 Timothy 2:1 and 2 Timothy 4:17); and Hebrews 11:31. It denotes the giving that peculiar power which was the gift of the Holy Ghost, and which was necessary for the work of an apostle to enable him to bear witness to Christ in the face of an adverse world. This power (δύναμις) Christ promised to his apostles before his ascension (Acts 1:8). St Paul received it after his conversion (Acts 9:22). He continued to hold it throughout his apostleship (Philippians 4:13); he enjoyed it especially at the approach of his martyrdom (2 Timothy 4:17). It comprised strength of faith, strength to testify and to preach, strength to endure and suffer. St. Paul’s whole course is the best illustration of the nature of the δύναμις which Christ gave him (see in Ephesians 3:6 the χάρις, the διακονία, and the δύναμις all brought together as here). Appointing me to his service. The A.V., putting me into the ministry, is a better rendering, because" the ministry" exactly expresses the particular kind of service to which the Lord appointed him (see the exactly parallel passage, Ephesians 3:7). The absence of the article is unimportant (Romans 12:7; 1 Corinthians 16:15; 2 Timothy 4:11). (For the general phrase, comp. Acts 20:28; 1 Corinthians 12:28; or, still more exactly as regards the grammar, 1 Thessalonians 5:9.) 1 Timothy 1:13 Though I was for who was, A.V. and T.R.; howbeit for but, A.V. A blasphemer (βλάσημον); applied, as here, to persons, only in 2 Timothy 3:2; applied to words, Acts 6:11,Acts 6:13 (T.R.). The verb βλασφημεῖν, and the substantive βλασφημία, are very common, both in the sense of "blaspheming" and of "railing" or "reviling." St. Paul was a blasphemer because he spoke against the Name of Jesus, which he had since discovered was a Name above all names. A persecutor (διώκτης); only here; but the verb διωκεῖν is applied to St. Paul repeatedly (Acts 9:4, Acts 9:5; Acts 22:4; Acts 26:11, etc.), and the διώκτης here refers possibly to that very narrative. Injurious (ὑβριστής); only here and Romans 1:30, where it is rendered "insolent," R.V. The verb ὑβρίζειν, both in the New Testament and in classical Greek, means to "treat or use others despitefully," "to outrage and insult" them, not without personal violence (Matthew 22:6; Luke 18:32; Acts 14:5; 1 Thessalonians 2:2). The ὑβριστής is one who so treats others. St. Paul was thinking of his own conduct toward the Christians, whom he not only reviled, but handled roughly and east into prison (Acts 8:3; Acts 9:1; Acts 22:19). There is no English word which exactly renders ὑβριστής. 1 Timothy 1:14 Abounded exceedingly for was exceeding abundant, A.V. Abounded exceedingly (ὑπερεπλεόνασε); only here in the New Testament or elsewhere except "in Psalterio Salomonis Psalms 5:1-12:19, et in fragmento Hermae ap. Fabricium Bibl. Graec., lib. 5. cap. 1" (Schleusuer). But the word is thoroughly Pauline (comp. ὑπεραίρομαιὑπεραυξάνωὑπερβάλλωὑπερεκτείνωὑπερπερισσεύωὑπεροψόω, and other compounds with ὑπέρ. It is further remarkable, as regards ὑπέρ itself, that of the hundred and fifty-eight times (or thereabouts) that it occurs in the New Testament, one hundred and six are in St. Paul’s Epistles, and twelve in the Epistle to the Hebrews, and only forty in all the other books. With faith and love, etc. The grace bestowed upon St. Paul at and after his conversion showed itself in the wonderful faith and love toward Jesus Christ, whom he had previously disbelieved in and reviled, which accompanied that grace (μετὰ) and was the fruit of it, and characterized his whole after-life. 1 Timothy 1:15 Faithful is the saying for this is a faithful saying, A.V. Faithful is the saying (πιστὸςὁλόγος). This formula is peculiar to the pastoral Epistles (1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8), and seems to indicate that there were a number of pithy sayings, maxims, portions of hymns or of catechetical teaching, current in the Church, and possibly originating in the inspired sayings of the Church prophets, to which the apostle appeals, and to which he gives his sanction. The one appealed to here would be simply, "Jesus Christ came into the world to save sinners." This, St. Paul adds, is worthy of all acceptation—by all, and without any reserve. Acceptation (ἀποδοχῆς); only here and 1 Timothy 4:9, in connection with the same formula. The verb ἀποδέχομαι occurs in Luke 8:40; Acts 2:41; Acts 15:4; Acts 18:1-28:29; Acts 24:3; Acts 28:30. It contains the idea of a glad, willing acceptance (see note on Acts 2:41). So doubtless ἀποδοχή also means "hearty reception." I am chief; in respect of his having been" a blasphemer, a persecutor, and injurious." That great sin was indeed freely forgiven by God’s grace, but it could never be forgotten by him who had been guilty of it. "Manet alta mente repostum" (comp. Ephesians 3:8). 1 Timothy 1:16 As chief for first, A.V.; might Jesus Christ for Jesus Christ might, A.V.; his long-suffering for long-suffering, A.V.; an ensample of for a pattern to, A.V.; unto eternal life for to life everlasting, A.V. That in me as chief; rather, as A.V., first; i.e. both in order of time, and in respect also of the greatness of the sin forgiven. Show forth (ἐνδείξηται; see 2 Timothy 4:14, note). All his long-suffering; more properly, as Alford, the whole long-suffering; i.e. the entirety of long-suffering—all that was possible, every kind and degree of long-suffering. Ὁπᾶς with the substantive denotes the whole of a thing: τὸνπάνταχρόνον, "the whole time" (Acts 20:18); ὁπᾶςνόμος, "the whole Law" (Galatians 5:14). So in the two examples from Polybius, τῆςπάσηςἀλογιστίας and τῆςπάσηςἀτοπίας "the utmost unreasonableness," and "the utmost strangeness," the construction is exactly the same. Long-suffering (μακροθυμια); more literally, long-animity; very frequent both in the New Testament and in the LXX. The adjective μακρόθυμος (LXX.) is a translation of the Hebrew מיִפַאַ רצַקְ, "long," or "slow to anger," to which the opposite is כְרֶאֶ, ὀξύθυμος (LXX.), "short to anger," i.e. hasty, passionate. The verb μακροθυμέω also occurs frequently, both in the New Testament and in the LXX.: Ἡἀγάπημακροθυμεῖ, "Charity suffereth long" (1 Corinthians 13:4). For an example (πρὸςὑποτύπωσιν). The word only occurs in the New Testament here and 2 Timothy 1:12; but both it and the verb ὑποτυπόω are good classical words. The meaning of ὑπότύπωσις is "a sketch" or "outline," and hence a "pattern." This pattern is spoken of as being the property of, being for the use of, them which should hereafter believe. Just as the workman looks at his plan, or outline, by which he is to work, so those future believers would see in Christ’s dealings with St. Paul the exact pattern of the long-suffering which they might expect for themselves. Others take ὑποτύπωσις in the sense of "instruction," but this sense cannot be made good. Believe on him unto eternal life. These words hang together. The particular force of πιστεύεινἐπαὐτῷ, "found in the New Testament only here and Romans 9:33; Romans 10:11; and 1 Peter 2:6" (Huther)—as distinguished from the other constructions of to πιστεύειν £—is "rest," "lean on" (Ellicott). St. Paul thus incidentally affirms that his own faith rested upon Jesus Christ in the full assurance of attaining to eternal life (see 1 Timothy 6:12; 2 Timothy 1:1, 2 Timothy 1:2). 1 Timothy 1:17 Incorruptible for immortal, A.V.; only God for only wise God, A.V. and T.R. The King eternal. The Greek has the unusual phrase, τῷβασιλεῖτῶναἰώνων, "the king of the worlds or ages," which is not found elsewhere in the New Testament, but is found twice in the LXX.—Tobit 13:6 and 10-and in the Liturgy of St. James, in the εὐχὴτῆςἐνάρξεως and elsewhere. The similar phrase, ὁΘεὸςτῶναἰώνων, is also found in Ecclus. 36:17. In all these passages it is quite clear that the phrase is equivalent to αἰώνιος, Eternal, as a title of the Lord, as in Romans 16:26. The genitive τῶναἰώνων is qualitative. In Tobit 13:6 he is "the Lord of righteousness," i.e. the righteous Lord; and "the King of the ages," i.e. of eternity, i.e. "the eternal King," the King through all the ages. And in verse 10 it is said, "Bless the eternal King," who, it follows, will, as King, "love the miserable εἰςπάσαςτᾶςγενέαςτοῦαἰῶνος;" and then it follows, in verse 12, "They that love thee shall be blessed εἰςτὸναἰῶνα;" and again in verse 18, "Bless the Lord, who hath exalted Jerusalem εἰςπάνταςτοὺςαἰῶνας;" and the same conception is in the phrase, σὺεἷὁΘεὸςτῶναἰώνων. Satan, on the other hand. is (ὁθεὸςτοῦαἰῶνοςτούτου, "the god of this world" (compare such passages as Psalms 102:24; Psalms 104:31; Psalms 105:8; Psalms 135:13; Psalms 145:13; and the doxology in the Lord’s Prayer, "Thine is the kingdom, and the power, and the glory, εἰς, τοὺςαἰῶνας"). It seems to be, therefore, quite certain that St. Paul is here using a familiar Jewish phrase for "eternal" which has nothing whatever to do with Gnostic eons. Perhaps in the use of the phrase, βασιλεὺςτῶναἰώνων, we may trace a contrast passing through the writer’s mind between the short-lived power of that hateful βασιλεύς, Nero, by whom his life would soon be taken away, and the kingdom of the eternal King. Incorruptible (ἀφθάρτῳ); applied to God also in Romans 1:23, where, as here, it means "immortal" (ὁμόνοςἔχωνἀθανασίαν, 1 Timothy 6:16), not subject to the corruption of death, just as ἀφθαρσία is coupled with "life" (2 Timothy 1:10) and opposed to "death" So on the other hand, φθορά means "death." φθαρτός, "perishable." Elsewhere it is applied to a crown, to the raised dead, to the inheritance of the saints, to the seed of the new birth, to the apparel of a holy heart, which no rust or moth corrupts (1 Corinthians 9:25; 1 Corinthians 15:52; 1 Peter 1:4, 1 Peter 1:23; 1 Peter 3:4). Invisible (ἀοράτῳ); as Colossians 1:15; Hebrews 11:27. The word is used by Philo of God, and of the Word. Here it is especially predicated of God the Father, according to what our Lord says (John 1:18; John 6:46; John 14:9); though some of the Fathers, Nicene and post-Nicene, predicate it also of the Word or Second Person (Hilary, Chrysostom, etc.). But in Scripture the Son is spoken of as the Manifestation, the Image (εἰκών and χαρακτήρ) of the Father, through whom t he Father is seen and known; ἀόρατος, therefore, applies to the Father (see Bishop Lightfoot’s note on Colossians 1:15). The only God. The best manuscripts omit σοφῷ, which seems to have crept in here from Romans 16:26. The exact construction is, "To the eternal King, the Immortal, the Invisible, the only God [or, ’who alone is God’], be honor," etc. Be honor and glory. A little varied from St. Paul’s usual doxologies (see Romans 11:36; Romans 6:1-23:27; Galatians 1:5; Ephesians 3:21; and 1 Timothy 6:16, where δόξα stands alone, and has the article—Ellicott on Galatians 1:5). In Romans 2:10 δόξα and τιμή are coupled together, but applied to man. This interposition of doxology is quite in St. Paul’s manner. 1 Timothy 1:18 My child for son, A.V.; by them thou mayest for thou by them mightest, A.V.; the good for a good, A.V. This charge. The apostle now picks up the thread which he had dropped at 1 Timothy 1:4, and solemnly commits to Timothy the episcopal care of the Ephesian Church, for which he had bid him stop at Ephesus. Omitting the long digression in 1 Timothy 1:5-17, the sense runs clearly thus: "As I besought thee to tarry at Ephesus in order that thou mightest charge some not to teach a different doctrine, so now do I place this charge in thy hands, according to the prophecies which pointed to thee, that thou mayest war the good warfare according to the tenor of them." He thus adds that he entrusted this charge to Timothy, not mero motu, but according to direct indications of the Holy Ghost, through the prophets of the Church, which pointed out Timothy as the person who was to war that good warfare. The words, ἵναστρατεύῃἐναὐταῖςτὴνκαλὴνστρατείαν, might possibly depend upon τὰςπροαγούσαςἐπίσε, meaning that those prophecies had this end in pointing to Timothy, viz. that he might war the good warfare, that he might be placed in the difficult post of στρατηγός, and the ἐναὐταῖς follows rather more naturally in this case. But it is, perhaps, better to take them as dependent upon παρατίθεμαι. By them (ἐναὐταῖς). Here ἐν may be either the causae efficiens, indicating that by the influence of these prophecies Timothy would war the good warfare, or be equivalent to κατὰ, "according to" (see Schleusner’s ’Lexicon’). 1 Timothy 1:19 Thrust from them for put away, A.V.; made shipwreck concerning the faith for concerning faith have made shipwreck, A.V. Thrust from them. The addition "from them" is meant to give the force of the middle voice as in Acts 7:39, A.V. The verb ἀπώθομαι occurs Acts 7:27, Acts 7:39; Romans 11:1, Romans 11:2. It is a strong expression, implying here the willful resistance to the voice of conscience. The form ἀπωθέω, -έομαι is found, Acts 13:46, and frequently in the LXX. Which (ἥν) applies to the good conscience only. Hence the important lesson that deviations from the true faith are preceded by violations of the conscience. The surest way to maintain a pure faith is to maintain a good and tender conscience. The faith. It is by no means certain that ἡπίστις here means "the faith" rather than "faith" (subjectire). Both the grammar and the sense equally admit the rendering "faith," referring to the preceding, tiaras. 1 Timothy 1:20 Delivered for have delivered, A.V.; might be taught for may learn, A.V. Hymenaeus; probably the same as is mentioned 2 Timothy 2:17, 2 Timothy 2:18, as holding heretical doctrine concerning the resurrection, anti overthrowing the faith of some. It is an uncommon name, though borne by a Bishop of Alexandria in the second century, and by a Bishop of Jerusalem in the third. Alexander; doubtless the same as "Alexander the coppersmith" of 2 Timothy 4:14. I delivered unto Satan. The passages in Scripture which throw light on this difficult phrase are, chiefly, the following: the almost identical passage, 1 Corinthians 5:5; Job 1:12; Job 2:6, Job 2:7; Luke 13:10; Acts 5:5, Acts 5:10; Acts 10:38; Acts 13:11; 1 Corinthians 11:30; 2 Corinthians 12:7; and Hebrews 2:14. Putting these together, it appears that sickness and bodily infirmity and death are, within certain limits, in the power of Satan to inflict. And that the apostles were able, on fitting occasions, to hand over peccant members of the Church to this power of Satan, that by such discipline "the spirit might be saved." In the case of Hymenaeus and Alexander (as in that of the incestuous person at Corinth), the punishment incident on this delivery to Satan would appear to have been short or’ death, but in the ease of the two first not to have had the effect of bringing them to a true repentance. Might be taught (παιδευθῶσι); viz. by correction and punishment, as children are taught (Hebrews 12:6-8). The metaphor in the word κολαφίζειν (2 Corinthians 12:7) is similar. 1 Timothy 1:1, 1 Timothy 1:2, 1 Timothy 1:19, 1 Timothy 1:20.—Church government. St. Paul was about to commit extensive powers in the Church to Timothy. It was therefore necessary that lie should define clearly the source of his own authority. This he does very distinctly. He was an apostle according to the commandment of God and of the Lord Jesus Christ. Hence his power to delegate authority to his son Timothy, and hence the duty of the Church to submit to Timothy’s ruling. Among the powers committed to Timothy was that of ordaining bishops and deacons by the laying on of hands (1 Timothy 3:1-16. and 1 Timothy 5:22, compared with 2 Timothy 2:2), which seems to give us very clearly the doctrine of apostolical succession. For it should be observed that this succession is alone consistent with what St. Paul here writes. If the power to appoint and ordain their ministers had been vested by Christ’s ordinance in the congregation, St. Paul would have been violating the rights and liberties of the Church by sending Timothy to do that which really belonged to the Ephesian congregation to do. But the theory that the government of the Church is in the hands of those who have received their commission by succession from the apostles is in exact accord with what St. Paul here writes to Timothy. 1 Timothy 1:3-11, 1 Timothy 1:19, 1 Timothy 1:20.—The heretic. We have in these verses some of the characteristics of heresy very graphically portrayed. First, there is the teaching of other or different doctrine from that which they had received. The Fathers always lay stress upon novelty as characteristic of heresy, while it was characteristic of the Church to teach the old truths which had been banded down to them by those who went before them. And they are right. "I delivered unto you that which I also received," is the spirit of sound teaching. To invent new doctrines, and to preach things of one’s own choosing, is the spirit of heresy. Then, again, it is characteristic of heresy to start curious questions, not with a view to real edification in the faith of Jesus Christ, but for the sake of displaying subtlety in disputing, and keeping up controversy and a war of words, and factious partisanship. The unity of the Church, and loving agreement amongst the brethren, is the last thing that heretics think of. Puffed up with self-importance, desirous of being leaders, despising others, treating with contempt all who will not follow them, they turn the Church into a bear-garden, and substitute vain jangling for the words of truth and soberness. Especially is arrogance combined with ignorance a leading feature in the heretic; and in his method of handling Divine truth he makes a display of both. Another feature may be noted, as set forth in 1 Timothy 1:19, viz. the divorce between conscience and faith. The heretic handles the things of God as matter for mere intellectual contests, apart from reverence and godly fear. He disputes about God and about Christ, and thinks it unimportant whether his own heart is pure or impure. He walks in open disobedience to God’s commandments, and yet thinks himself competent to judge of God’s nature and attributes. He darkens his own soul by sin, and yet dares to approach the mystery of godliness. Lastly, it is characteristic of the heretic that he rarely, if ever, repents, and returns to the faith which he denied. Hymenaeus and Alexander, in spite of the godly discipline ministered to them for their correction, are still found subverting the faith of many, and withstanding the apostle of Jesus Christ, in the latest mention of them. They were in this respect like their brethren in heresy, Simon Magus, Cerinthus, Marcion, Valentinus, Montanus, Manes, Arius, Socinus, and many more. The shipwreck of faith is, for the most part, total and irremediable. 1 Timothy 1:12-18.—The apostle. The character of the apostle and true minister of the gospel stands out here in striking and glorious contrast with that of the heretic. Called by the grace of God to the ministry of the Word, not self-appointed; enabled by the grace of God, not trusting in his own cleverness; seeking the glory of God and the salvation of souls, not aiming at his own self-exaltation;—the apostle and minister of Christ moves altogether in a different plane from the heretical leader. A humble sense of his own unworthiness, instead of arrogant self-conceit; a lively apprehension of the mercy and love of God to his own soul, instead of a self-sufficient reliance upon his own intellect; a faithful delivery of the truth committed to him, instead of a presumptuous fabrication of new doctrines; and a glowing faith and love, with a growing apprehension of the glory of the central truths of the gospel, instead of a vain reaching after new things, and an itching for exciting fables—mark off the true servant of Christ from the pretentious heretic by unmistakable distinctions. Well were it for the Church if these characteristics of the true bishop of souls were more distinctly visible in all her ministers. Questions, and strifes of words, and fables, and speculations, which tend to division more than to unity, may be found in the teaching and writing of professing Churchmen, as well as in those of avowed heretics. Let "the faithful saying" hold its supreme place in the heart and in the teaching of the Church’s ministers, and the unity as well as the holiness of the Church will be proportionately increased. Its strength to resist heresy will be increased in the same degree. BY T. 1 Timothy 1:1, 1 Timothy 1:2.—Apostolic address and greeting. As this Epistle was designed to bear an official character, it was necessary that its address should set forth the authority under which the apostle gave his instructions concerning Church order and Christian work. I. THE APOSTLE’S . "Paul, an apostle of Jesus Christ according to the commandment of God our Savior, and Christ Jesus, who is our Hope." The apostleship was his, not merely because he was called to it (Romans 1:1), or destined to it by the will of God (1 Corinthians 1:1), but according to express Divine commandment. 1. It was the commandment of God our Savior, evidently in allusion to the command of the Spirit at Antioch, "Separate me Barnabas and Saul for the work whereunto I have appointed them" (Acts 13:2), but more distinctly to his earlier call (Acts 26:16), as "a vessel of election" (Acts 9:15), to preach the Gospel to Jews and Gentiles. As the things of the Father are the Son’s, so the things of the Son are the Spirit’s. Thus God—Father, Son, and Holy Ghost—gave him his original appointment. Thus the salvation would be seen to be of God’s purpose and agency; for he is "God our Savior." 2. It was also the commandment of Christ Jesus, our Hope. Therefore his ordinary title is "an apostle of Jesus Christ." The aged apostle, in the near prospect of death, dwells on the thought of Christ as his one blessed hope. He is our Hope: (1) as its Author; (2) as its Object; (3) as its Revealer; (4) as its Procurer; (5) but, above all, as its Substance and Foundation. He is our very "Hope of glory" (Colossians 1:27). II. THE APOSTLE’S . "To Timothy, my true child in the faith." 1. His early life. Timothy was a native of Lycaonia in Asia Minor, probably of Lystra, one of its towns. His father was a pagan, his mother a pious Jewess, named Eunice, who trained him early in the principles of true religion. It is an interesting fact that the apostle’s more intimate companions were Gentiles, or with Gentile blood in their veins—Timothy, Titus, Luke, and even Demas. 2. His relationship to the Apostle Paul. (1) He was converted by the apostle. (2) He was associated with the apostle during a longer range of time than any other disciple. (3) He was an interesting disciple of the Lord. (a) There was great personal affection between Timothy and Paul. (b) There was "no one like minded" with Timothy who could be brought to take care of individual Churches. (c) Timothy was a constant organ of personal communication between the apostle and individual Churches. (d) He seems to have been of a soft and, perhaps, timid temperament. (e) He was very abstemious in his habits (1 Timothy 5:23). 3. The salutation. "Grace, mercy, and peace, from God the Father and Christ Jesus our Lord." (1) The blessings invoked upon Timothy. (a) Grace—a fresh discovery of Divine favor, an increase of grace, a fuller enjoyment of the gifts of the Spirit. (b) Mercy—a fresh application of the pardoning mercy of God in Christ. It occurs only here and in the Second Epistle to Timothy suggested, perhaps, by the nearness of his own death, and the increasing difficulties of his last days; for he hopes that Timothy may share in the mercy he has sought for himself. (c) Peace—peace of conscience through the blood of Christ, so necessary "to keep heart and mind" in the midst of the perturbations and distractions of his service at Ephesus. (2) The Source of these blessings. They spring alike from the Father and the Son—a proof of the coequal Godhead of the Son; for they are strictly Divine gifts.—T. C. 1 Timothy 1:3, 1 Timothy 1:4.—The object of Timothy’s continued sojourn at Ephesus. I. THE TENDER CARE WHICH THE APOSTLE TAKES OF THE CHURCH, "As I besought thee to abide still at Ephesus, when I was going into Macedonia, so do I beseech thee now that thou charge some that they teach no other doctrine." As Timothy was with the apostle in his first journey through Macedonia (Acts 16:3, Acts 16:12; Acts 20:3, Acts 20:4), this must refer to a later journey, occurring after the first imprisonment at Rome. 1. Mark the affectionate style of his address—"I besought thee;" whereas to Titus he said, "I gave thee command" (Titus 1:5). Timothy received no authoritative injunction, but merely a tender request that he would prolong his stay so as to check the waywardness of false teachers who had risen to mar the simplicity of the gospel. 2. Mark the tendency of the purest Churches to be spoiled by false doctrine. The apostle had foretold the rise of a separatist party when he was addressing the elders of Ephesus at Miletus (Acts 20:29, Acts 20:30). They may have been few—"some;" but if they were like "the grievous wolves" of the prediction, they might succeed in "drawing away disciples after them, speaking perverse things." II. THE CHARGE WHICH THE APOSTLE GIVES TO BE TO THE FALSE . 1. It was a charge that they should teach no doctrine different from the gospel. "That they teach no other doctrine." (1) This implied that the apostle’s doctrine was the true standard of teaching by which all other teaching was to be judged. (2) There may have been no doctrinal heresy at Ephesus; but the teaching, being of a morbid, unedifying, speculative character, would tend to reduce the warmth of "the first love" of Ephesian saints, if not to lead to serious departures from the faith. (3) Ministers must take special care that no false doctrines be broached in the Church of God. 2. It was a charge that the errorists should give no heed to fables and genealogies. (1) Fables. Evidently rabbinical fables and fabrications in the regions of history and doctrine. The Talmud is full of them. (2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegorical interpretations by Jews like Philo, who largely influenced their countrymen. There may have been a disposition likewise, on the part of Jews, to establish their genealogical connection with Abraham, as if the bond of a physical relationship could add strength to that firmer bond which allies all to Abraham, whether they are Jews or Gentiles, who believe in Christ (Galatians 3:29). 3. Consider the ground upon which the apostle condemns this injurious teaching. "Inasmuch as they minister questions, rather than the dispensation of God which is in faith." (1) The teaching was unprofitably disputatious. It ministered questions not easily answered, and which, if answered, had no practical bearing upon Christian life. (2) It did not tend to promote the scheme of salvation as set forth by the apostles—"the dispensation of God which is in faith." (a) God’s dispensation is simply his method of salvation, as unfolded in the gospel (Ephesians 1:10), with which the Apostle Paul was specially entrusted (1 Corinthians 4:1). (b) This dispensation has its principle in kith; unlike the fables and genealogies, which might exercise the mind or the imagination, but not the heart. Faith is the sphere of action upon which the dispensation turns. (3) The apostle’s anxiety to check this false teaching at Ephesus had evidently two grounds. (a) This rabbinical teaching, if allowed to enter into the training of Gentile congregations, would cause Christianity to shrink into the narrow limits of a mere Jewish sect. Judaism might thus become the grave of Christianity. (b) It would despiritualize the Christian Church, and rob it of its "first love," and prepare the way to bitter apostasy.—T.C. 1 Timothy 1:5-7.—Nature of the charge connected with the fulfillment of God’s dispensation. In resisting these false teachers, Timothy must remember the true scope and design of the practical teaching which sets forth the scheme of Divine salvation for man. I. THE END OF THIS IS LOVE. 1. The teaching, as opposed to "fables and genealogies," is of the nature of a solemn charge or practical exhortation. It is not (1) the Mosaic Law, nor (2) the evangelical law, but (3) sound doctrine in its preceptive, and therefore practical form. 2. The end or aim of it is love. "The end of the charge is love." It is love to men, not to God; for the charge stands in contrast with "the questionings which minister strifes" (2 Timothy 2:23). Practical religious teaching has a tendency to unite men in love. (1) It is hard to maintain brotherly love in presence of active differences of doctrine. (2) It is impossible to edify without love; for "love edifieth" (1 Corinthians 8:1), as speculations and contentions cannot. II. THE NATURE OF THE LOVE WHICH IS RELATED TO THIS GOSPEL CHARGE. It is "love out of a pure heart, and of a good conscience, and of faith unfeigned." This is the threefold foundation on which it rests. 1. It springs out of a pure heart as its inward seat. (1) Such a heart is purified by faith (Acts 15:9). (2) Sprinkled from an evil conscience by the blood of Christ. (3) Directed into the love of God (2 Thessalonians 3:5). (4) Inclined to God’s testimonies (Psalms 119:36). (5) Therefore it is a heart pure from selfish desires, ignoble aims, and sinister policy. The love springing from such a heart must be "without dissimulation;" for it is loving with a pure heart fervently. 2. It springs from a good conscience. (1) Such a conscience is made good by the sprinkling of the blood of Christ, which reconciles us to God. Thus we have the answer of a good conscience before God. (2) It is purged from dead works to serve the living God. (3) Therefore a man is enabled to keep a conscience void of offence toward God and man; to be true to his convictions of truth and duty, and to respond faithfully to every moral obligation. Love springing from such a source will have its actings wisely determined. 3. It springs from faith unfeigned. (1) This is its true origin; for "faith worketh by love," and must therefore be in existence before love. (2) It gives reality and power to love, because it is itself not the pretence of faith, but faith in real existence and power. There was thus a marked contrast with the life of the false teachers—corrupted in mind (1 Timothy 6:5), seared in conscience (1 Timothy 4:2), and "reprobate concerning the faith" (2 Timothy 3:8). 4. Mark the order of grace here followed. In the order of nature, faith must be placed first. The apostle follows the order of practical working. Furthest down in man’s inner nature is the deep well of a purified heart; then the love, as it comes forth into exercise, must be arrested on its way by a good conscience, to receive restraint and regulation; then, to sustain the vigor of love in its continuous exercise, there must be faith unfeigned, grasping the promises of God, and in intimate relation to things not seen. III. THE EVIL EFFECTS OF FROM THIS OF LOVE. "From which things some having swerved have turned aside to vain talking. 1. The persons referred to had evidently belonged, if they did not still belong to, the Church at Ephesus. Timothy could not otherwise have exercised authority over them. 2. The swerve was moral in its nature, but it would have intellectual effects of an injurious character. How often does the heart determine the bias of the mind! 3. Its actual result was a persistent habit of vain talking. It was empty babbling, without sense or profit—about mere trifles, to the neglect of weightier matters of doctrine. IV. THE OF THIS PARTY, "Desiring to be teachers of the Law, not understanding either what they say, or concerning what things they confidently affirm." 1. It is no new fact in life to find the least qualified the most ready to undertake the task of instruction. They were ignorant and unlearned men, who were only able to wrest the Scriptures to their own destruction. 2. Their ignorance was of the most unquestionable character; for they neither understood their own averments or arguments, as to their nature and drift, nor did they comprehend the things concerning which they were so ready to give their foolish but deliberate judgment. (1) It is evident they did not reject and disparage the Mosaic Law, but rather exalted it by their interpretations. (2) They were not mere Judaists such as the apostle contended with in Galatia and elsewhere; for they are not charged with any attempt, either to maintain the ancient customs or to bring in legal observances out of their proper place. (3) They rather, as misunderstanding the true nature and design of the Law, tried to work up a compost of Judaic and Gnostic elements, which explained the Law according to the philosophic views of the East. Therefore their theology was marred by fanciful allegorizings of the Law, which eliminated its moral element, and thus robbed it of all power to touch the heart or conscience of men. (4) The case in hand illustrates the progress of error in the Church. The incipient Gnosticism of Ephesus gradually developed into the more pronounced Gnosticism so pointedly condemned by the Apostle John in his First Epistle.—T.C. 1 Timothy 1:8, 1 Timothy 1:9.—The nature and design of the Law. "We know that the Law is good, if a man use it lawfully." This passage contains the last recorded utterance of the apostle concerning the Law, and of which he speaks with all the conscious authority of an apostle. He asserts the goodness of the Law—the moral Law, not the ceremonial, which was now disannulled, for the context refers expressly to the precepts of the Decalogue—and this goodness is manifest if you keep in view the moral end for which it was given. Perhaps the apostle may have had in view the lax moral practice of the errorists at Ephesus. I. THE LAWFUL USE OF THE LAW. Scripture sets forth its design in plain language. 1. It was a schoolmaster to bring us to Christ. (Galatians 3:24.) Thus "Christ is the end of the Law for righteousness" (Romans 10:4). 2. But it only brings us to Christ as it reveals to us our imperfections and our sins. "For by the Law is the knowledge of sin" (Romans 3:20). It was, indeed, "added because of transgressions" (Galatians 3:19). The Law shows us our sinfulness, and drives us to the Savior. It thus "shuts us up to faith" (Galatians 3:23). II. THE USE OF THE LAW. 1. To make it the occasion of endless logomachies—of vain talking, of "strivings about the Law." 2. To seek justification by obedience to its precepts. 3. To strive for the attainment of holiness by a use of the Law, interpreted, not in its plain sense, but with meanings imposed upon it by mystical allegorizings and theosophic culture. The errorists at Ephesus were no Pharisaic legalists or mere Judaists, but persons ignorant of the true nature and design of the Law; who abstained from things lawful and good, and were yet morally corrupt (Titus 1:10; Revelation 2:9, Revelation 2:14, Revelation 2:20, Revelation 2:24). III. GROUND OF THE BETWEEN ITS LAWFUL AND USE. "Knowing this, that the Law is not made for a righteous man, but for the lawless" 1. The Law is not made for a righteous man. (1) This does not mean that a righteous man—that is, a man right with God, whose experience has made the principles of righteousness habitual with him—has no relation whatever to the Law. (a) Because the Law had relation to (α) Adam in innocence, who had the Law written in his heart; (β) to Abraham, who was a righteous man; (χ) to David, who was a righteous man; (δ) and to all the Old Testament saints; (ε) it had even relation to Jesus Christ himself, who was "made under the Law"—the very "Law that was in his heart" (Psalms 40:8), of which he was "the end for righteousness" (Romans 10:4), because he came to fulfill it (Matthew 5:16). (b) Because the Law has relation to believers under the Christian dispensation; for this very apostle enforces the obligation to obey it, specifying six of its enactments (Romans 13:8, Romans 13:9; Ephesians 6:1). James says that believers who show respect of persons become "transgressors of the Law." Therefore, when the apostle says "the Law is not made for a righteous man," he does not mean that the righteous man is no longer bound to obey it. He delights in it; he actually serves it (Romans 7:25). If any should say that the apostle means that the righteous do not need the Law to direct them, we answer that they might as well say they do not need the Scripture to direct them, as the Law is already in their hearts. How is a righteous man to know sin but by the Law? "For by the Law is the knowledge of sin." (2) His statement has an abstract cast, like our Lord’s saying, "I am not come to call the righteous, but sinners to repentance." (a) The Law was not made because of righteous, but because of wicked, men. "It was added because of transgressions." It is similar to the statement of the apostle concerning the nine graces of the Spirit—"against such there is no Law" (Galatians 5:23). The Law does not, cannot condemn, any one of these graces. (b) The Law was never made for the righteous man in the sense in which it was made for the unrighteous man, to condemn him; for the righteous man is redeemed from the curse of the Law (Galatians 3:13). Its penalty cannot affect him; its burden does not weigh him down; its terrors do not bring him into bondage. On the contrary, he delights in it as he serves it. Thus, while in one sense the righteous man delights in it and serves it, he is in another sense "not under the Law, but under grace" (Romans 6:14). It may be further observed that if Adam had continued in his original righteousness, the Law of Sinai would never have been given to man. "It was added because of transgressions." 2. The Law is made for the wicked. They are described according to the two tables of the Decalogue. Those in the first table go in pairs. (1) The lawless and unruly. These terms describe opposition to the Law—the one in its more subjective, the other in its more objective side; the one representing, perhaps, a more passive, the other a more active hostility to Law. (2) The ungodly and sinful. These terms describe the opposition to God—the one without reverence for him, the other living in defiance of him. (3) The unholy and profane. These terms describe the manifestation of the wicked and godless spirit toward the Name or ordinances of God. They touch upon the violation of the first four commandments. (4) Those in the second table in with (a) sins against the fifth commandment: "smiters of fathers and smiters of mothers;" (b) sins against the sixth: "man-slayers;" (c) sins against the seventh: "fornicators, sodomites;" (d) sins against the eighth: "men-stealers"—this special form of transgression being selected because the theft of a man himself is a far more serious offence than the theft of his goods; (e) sins against the ninth: "for liars, for perjurers"—the one being a great advance in enormity upon the other. (f) Strange that the apostle does not enumerate the tenth, which operated upon himself so powerfully (Romans 7:7). Perhaps it was designed by the inclusive reference no longer to the committers of sin, but to the sins themselves: "And if there be any other thing that is contrary to the sound instruction, according to the gospel of the glory of God which was committed to my trust." This language implies (1) that the list is not designed to be exhaustive of the various forms of evil in the worm; (2) that the Law and the gospel are in perfect harmony respecting what is sin; (3) that the design of the gospel is to set forth the glory of God’s mercy, goodness and love; (4) that the gospel is a precious deposit committed to human hands, to be dispensed for the benefit of the race of man. The apostle did not shrink from such a solemn trust, but rather rejoiced in it.—T.C. 1 Timothy 1:12, 1 Timothy 1:13.—Ejaculation of thankfulness for this high trust. Though he appears to turn aside for a moment from the false teachers, he is still carrying out his design to inspire Timothy with a proper view of the true nature and importance of the gospel. I. THE SUBJECT-MATTER OF HIS . "I thank Christ Jesus our Lord, that enabled me, for that he counted me faithful, appointing me to the ministry." 1. The Lord gave him strength for his work. "He enabled me." He gave him all his intellectual abilities, all his capacity for winning men to the truth, all his firmness, endurance, and patience in preaching the gospel. 2. The Lord gave him his appoint-melt to the ministry. (1) The apostle did not thrust himself into it, nor take this honor to himself, neither was he called unto it by men. (2) It was the Lord himself who made a minister of him; for the apostle speaks of "the ministry which I received of the Lord Jesus to testify the gospel of the grace of God" (Acts 20:24). The ministry here signifies the more humble service, rather than the apostleship; for he refers rather to the work to be done than to the prerogatives of his office. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ 1 Timothy 2:1 First of all, that for that, first of all, A.V.; thanksgivings for and giving of thanks. A.V. I exhort therefore. The insertion of the connecting particle "therefore" marks that this arrangement of Church prayers is a part—as the following words, first of all, mark that it is the first part—of that charge or administration which was now committed to Timothy. Supplications, prayers, intercessions, thanksgivings (see the Prayer for the Church Militant). The question naturally arises whether the first words here used—δεήσιςπροσευχάς, and ἐντεύξεις—have any distinctive meaning, or are merely accumulated, like synonyms m legal documents, or various phrases in rhetorical addresses, to ensure completeness and to add force. It is against the notion of any distinctive meaning attaching to them that no such distinction can be supported by actual use. In Philippians 4:6 two of the words (προσευχή and δέησις) are used in conjunction as here with εὐχαριστία, with no apparent difference, both being the way of making known their requests to God (so also Ephesians 6:18 and 1 Timothy 5:5). Again, in the ancient Liturgies, the words δεέσθαι and προσεύχεσθαι are constantly used of the same praying. It may, however, perhaps be said that every δέησις is a προσευχή, though every προσευχή is not a δέησις. The δέησις is a "petition"—a distinct asking something of God, which a προσευχή need not necessarily be. It may be merely an act of adoration, of confession, of recital of God’s mercies, and so on. So as regards ἐντεύξεις, here rendered "intercessions." There is nothing in the etymology/ or in the use of this word, which only occurs elsewhere in the New Testament in 1 Timothy 4:5, to limit the meaning of it to "intercession." Nor has it this meaning in the passage where it occurs in the Liturgy of St. Clement, near the close, where God is addressed as ̔Οκαὶτῶνσιωπώντωνἐπιστάμενοςτὰςἐντεύξεις, "Who understandest the petitions even of those who are silent." In 2 Macc. 4:8 and Diod. Sic., 16:55 it seems to mean "a request preferred in a personal interview," which is an extension of its common meaning in classical Greek of "access," "an interview," "social intercourse," or the like. But when we turn to the use of the verb ἐντυγχάνω in the New Testament, we seem to get the idea of "intercession." Ἐντυγχάνειν is to go to someone to ask him to take action against or in favor of some third party (see Acts 25:24; Romans 11:2; Romans 8:27, Romans 8:28, Romans 8:34; Hebrews 7:25); and so Chrysostom (quoted in Steph., ’Thesaur.’) explains ἐντυχία to be the action of one who applies to God to avenge him of those who have done him wrong. So that perhaps "intercessions" is, on the whole, the best rendering here, though an imperfect one; and would comprise the prayers for the emperor, for the Church, for the sick, travelers, slaves, captives, etc., for the bishops, clergy, and laity, etc., and such prayers as "Turn away from us every plot (ἐπιβουλήν) of wicked men". 1 Timothy 2:2 And all for and for all, A.V.; high place for authority, A.V.; tranquil and quiet for quiet and peaceable, A.V.; gravity for honesty, A.V. For kings, etc. The early Liturgies closely followed these directions. "Every day, both in the evening and the morning, we offer prayers for the whole world, for kings, and for all in authority" (Chrysost., in loc.). So in the Liturgy of St. Mark: "Preserve our king in peace, in virtue, and righteousness.... Subdue his enemies under him... incline him to peace towards us and towards thy Holy Name, that in the serenity of his reign we too may lead a tranquil and quiet life in all piety and honesty [or, ’gravity’]." In the Liturgy of St. Clement: "Let us pray for kings and those in authority, that they may be peaceably inclined toward us, and that we may lead a tranquil and quiet life in all piety and honesty [or, ’gravity’]." In the Liturgy of St. Chrysostom: "Let us pray for our most religious and God-protected emperors, and all their palace and court." "We offer this our reasonable service on behalf of our most faithful and Christian (φιλοχρίστων) emperors, and all their palace and court." And in the Liturgy of St. Basil: "Remember, Lord, our most religious and faithful kings... that in their serenity we may lead a tranquil and quiet life in all godliness and gravity. Remember, O Lord, all rulers and all in authority, and all our brethren in the palace, and the whole court." In high place (ἐνὑπεροχῇ); elsewhere only in 1 Corinthians 2:1, where it is rendered "excellency." But in Romans 13:1 we have ἐξουσίαιςὑπερεχούσαις "the higher powers;" and in 1 Peter 2:13, τῷβασιλεῖὡςὑπερέχοντι, "the king as supreme." In 2 Macc. 3:11 the phrase, ἀνδρὸςἐνὑπεροχῇκειμένου, occurs; and in Polybius, οἱἐνὑπεροχῇὔντες It is often used in Polybius for "authority" or "power." That we may lead a tranquil and quiet life in all godliness and gravity. The prayer for the rulers is recommended (as was explained in the above extracts from the Liturgies) in order to obtain for Christians a tranquil life, undisturbed by persecution and molestation, in spite of their peculiar way of life. Their wish was to be allowed to live in the faith and obedience of the gospel, "in godliness and gravity," without being interfered with by the heathen magistrates. The clause in the Prayer for the Church Militant which corresponds to this is "that under her we may be godly and quietly governed." Tranquil (ἤρεμος); found only here in the New Testament. The derivatives, ἠρέμιοςἠρεμέω, etc., are common in the LXX. They all apply to a still, undisturbed, life. Quiet (ἡσύχιος); found only here and l Peter 3:4 in the New Testament, and in the LXX. in Isaiah 66:2. But the noun ἡσυχία and the verb ἡσυχάζειν are common. Godliness (εὐσεβεία). One of the words almost peculiar to the pastoral Epistles (1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:3,1 Timothy 6:5, 1 Timothy 6:6,1 Timothy 6:11; 2 Timothy 3:5; Titus 1:1); but elsewhere only in Acts 3:12; 2 Peter 1:3, 2 Peter 1:6, 2 Peter 1:7; 2 Peter 3:11. Cornelius was αυησεβής, and so was one of the soldiers who waited upon him (Acts 10:2, Acts 10:7). Ananias was ἀνὴρεὐσεβής (Acts 22:12, T.R.). The adverb εὐσεβῶς is also peculiar to the pastoral Epistles (2Timothy fit. 12; Titus 2:12). Gravity (σεμνοτής): so rendered also in the A.V. of 1 Timothy 3:4 and Titus 2:7—the only other places in the New Testament where it is found. So also the adjective σεμνός (1 Timothy 3:8, 1 Timothy 3:11; Titus 2:2). Elsewhere in the New Testament only in Philippians 4:8, where it is rendered" honest" in the A.V., and "honorable" in the R.V. In classical Greek σεμνός is properly spoken of the gods, "august," "venerable," and, when applied to persons, indicates a similar quality. Here σεμνοτής is the respectable, venerable, and dignified sobriety of a truly godly man. 1 Timothy 2:3 This for for this, A.V. and T.R. Acceptable (ἀπόδεκτον); only here and 1 Timothy 5:4 in the New Testament, and in one doubtful passage in Aquila’s version of Son 1:13. Found in Plutarch. The verb ἀποδέχομαι, to receive gladly, is frequently used by St. Luke (Luke 8:10; Acts 2:41, where see note; etc.). God our Savior (see 1 Timothy 1:1 and Luke 1:47; Titus 1:3; Titus 2:10, Titus 2:13 (perhaps); Titus 3:4; 2 Peter 1:1 (perhaps); Jude 1:25, by which it appears that the phrase is confined to the pastoral among St. Paul’s Epistles). In the Old Testament the phrase occurs frequently (see 2 Samuel 22:3; Psalms 106:21; Isaiah 43:3; Isaiah 45:21, etc.). 1 Timothy 2:4 Willeth that all men should be saved for will have all men to be saved, A.V.; come to for to come unto, A.V. All men, etc.; to show that it is in accordance with God’s will to pray for "all men" (1 Timothy 2:1). 1 Timothy 2:5 One .. also for and one, A.V.; himself man, for the man, A.V. For there is one God, etc. The connection of ideas indicated by γὰρ seems to be this: Pray to God for all men, Jews and Gentiles, barbarians, Scythians, bond and free. For this is good and acceptable in the sight of the one God, who is the God of all the nations of the earth. And God wills that all should come to the knowledge of the truth as it is in Jesus, because Jesus Christ is the One Mediator between God and all men, by whom alone men can come to the Father, and who gave himself a ransom for all. One Mediator. The term μεσίτης is only applied to our Savior in the New Testament here and in Hebrews 8:6; Hebrews 9:15: Hebrews 12:24. In the only other passage where St. Paul uses it (Galatians 3:19, Galatians 3:20) it is applied to Moses the media-tar of the Old Testament. In the LXX. it only occurs in Job 9:33. Himself man. Surely an infelicitous and unnecessary change from the A.V. Even supposing that the exact construction of the sentence requires "Christ Jesus" to be taken as the subject and "man" as the predicate, the English way of expressing that sense is to say, "the man Christ Jesus." But it is very far from certain that ἄνθρωπος, standing as it does in opposition to Θεός, is not the subject, and must not therefore be rendered "the man." The man. The human nature of our Lord is here insisted upon, to show how fit he is to mediate for man, as his Godhead fits him to mediate with God. 1 Timothy 2:6 The testimony to be borne in its own times for to be testified in due time, A.V. Τὸμαρτύριονκαιροῖςἰδιοις. This phrase is somewhat obscure, and is differently explained. But the most literal rendering and the best sense seems to be: " The testimony, at its proper time, to which I was appointed a preacher and an apostle," meaning that the mediation and redemption of Jesus Christ was the subject-matter of that testimony which he Paul was appointed to bear at the proper time. Τὸμαρτύριονεἰςὃ must be taken together, without any intervening stop. This accounts for the article τό. The exactly parallel place is Titus 1:1, Titus 1:2, as a close comparison of the two passages will show. A further proof of the identity of thought in the two passage’s is the recurrence in both of the phrase, ἐπιγνωσιςἀληθείας. A ransom (ἀντίλυτρον); here only in the New Testament, but it is used perhaps by Symmachus in Psalms 48:9 (49., A.V.), where the LXX, have Γὴντιμὴντῆςλυτρώσεωςτῆςψυχῆςαὐτοῦ, following the reading רקַיְ, instead of רקַיֵ as in the Hebrew text. "What means a ransom? They were about to perish, but in their stead he gave his Son, and sent us as heralds to proclaim the cross" (Chrysostom). The equivalent word in the Gospels is ἀντάλλαγμα. Ἀντίλυτρον does ,at seem to differ materially in me, ulna from λύτρον, the common classical word for "ransom" (i.e. redemption money), and used by our Lord of his own life given as a ransom for many. It is the price given as an equivalent for setting free the prisoner, or sparing the forfeited life; λυτρόω (Luke 24:21, etc.), λύτρωσις (Luke 1:68, etc.), λυτρωτής (Acts 7:35), ἀπολύτρωσις (Luke 21:28; Romans 3:24, and passim), have all the sense of "redeem," "redemption," and the like. In its own times. The notion of a time specially appointed for Christ’s coming into the world is frequently dwelt upon in Scripture; e.g. Galatians 4:4; Ephesians 1:10; Hebrews 1:2 (camp. Acts 17:30, Acts 17:31; 2 Corinthians 6:2). (See the same phrase, 1 Timothy 6:15.) 1 Timothy 2:7 Was appointed for am ordained, A.V.; truth for truth in Christ, A.V. and T.R.; I lie for and lie, A.V.; truth for verity, A.V. I was appointed, etc. It is quite in St. Paul’s manner thus to refer to his own apostolic mission (see Romans 1:5; Romans 11:13; Romans 15:16; 1 Corinthians 1:1, 1 Corinthians 1:17; 1 Corinthians 3:10; 2 Corinthians 5:18; Galatians 1:1, etc.; Ephesians 3:2, Ephesians 3:8; and many other places). A preacher (κήρυξ; as in 2 Timothy 1:11). So Mark 16:15, "Preach the gospel" is Κηρύξατετὸεὐαγγέλιον; and in Mark 16:20, "They... preached everywhere" is ’Εκήρυξανπανταχοῦ; and 2 Timothy 4:2, "Preach the word" is Κήρυξοντὸνλόγον; and generally it is the word rendered "preach." It combines the idea of authority in the preacher who is the authorized herald (Romans 10:15), and publicity for his message (Matthew 10:27; Luke 12:3). I speak the truth, etc. The reason for this strong asseveration of his office as the apostle of the Gentiles is not at first sight apparent. But it was probably made in view of the antagonism of the Judaizing teachers referred to in 1 Timothy 1:3, 1 Timothy 1:19, 1 Timothy 1:20 (comp. Romans 11:13; Romans 15:15, Romans 15:16). 1 Timothy 2:8 Desire for will, A.V.; the men for men, A.V.; in every place for everywhere, A.V.; disputing for doubting, A.V. I desire, etc. He takes up the subject again which he had opened in 1 Timothy 2:1, but had somewhat digressed from in 1 Timothy 2:4-7, and gives further directions as to the persons who are to make the prayers spoken of in 1 Timothy 2:1, viz. men (τοὺςἄνδρας), not women, as it follows more at large in 1 Timothy 2:9-15. The stress is clearly upon "men" (or, "the men"—it makes no difference); and there is no force in Alford’s remark that in that case it would have been τοὺςἄνδραςπροσεύχεσθαι. The prayers had been already ordered in 1 Timothy 2:1; the additional detail, that they were to be offered by men, is now added. In every place; not, as Chrysostom thinks, in contrast to the Jewish worship, which was confined to the temple at Jerusalem, but merely meaning wherever a Christian congregation is assembled. Lifting up holy hands. Alford quotes Clem. Ram. ’To the Corinthians,’ Ephesians 1:1-23. 1 Timothy 29: Προσέλθωμεν .. ἐνὁσιότητιψυχῆςἁγνὰςκαὶἀμιάντουςχεῖραςαἴρουντεςπρὸςαὐτόν (camp. Psalms 26:6; Psalms 28:2; Psalms 43:1-5:20; Psalms 63:4; 2 Chronicles 6:12, 2 Chronicles 6:13). Without wrath. It appears from several passages in Chrysostom that the habit of praying angry prayers was not unknown in his day. "Do you pray against your brother? But your prayer is not against him, but against yourself. You provoke God by uttering those impious words, ’Show him the same;’ ’So do to him;’ ’Smite him;’ ’Recompense him;’ and much more to the same effect" (’Hom.’ 6.). In ’Hom.’ 8. his comment on this passage is: "Without bearing malice.... Let no one approach each God in enmity, or in an unsalable temper." And disputing (διαλογισμοῦ). The exact meaning of διαλογισμός is perhaps best seen in Luke 5:21, Luke 5:22, where both the verb and the substantive are used. The διαλογισμοὶ are carillings, questionings proceeding from a captious, unbelieving spirit. They are διαλογισμοὶπονηροὶ (Matthew 15:19). The word is always used in a bad sense in the New Testament. Forms of prayer were not yet established in the Church, but these cautious show the need of them. 1 Timothy 2:9 In like manner for in like manner also, A.V. and T.R.; braided for broided, A.V.; and gold for or gold, A.V.; raiment for array, A.V. The apostle here passes on to the duties of women as members of the congregation, and he places first modesty of demeanor and dress, the contrary to these being likely to prove a hurt and a hindrance to their fellow-worshippers. Adorn themselves in modest apparel. This is obviously the true construction, κοσμεῖν depending upon βούλομαι. There is a little doubt as to the exact meaning of καταστολή here, the only place where it occurs in the New Testament. Alford argues strongly in favor of the meaning "apparel." But it may also mean "steadiness" or "quietness" of demeanor; and then the phrase will be exactly parallel to 1 Peter 3:5, "The incorruptible apparel of a meek and quiet spirit." And the meaning will be, "Let Christian women adorn themselves with a decent and well-ordered quietness of demeanor, in strict accordance with [or, ’together with’] shame-fastness and sobriety [μετά, ’in strict accord with,’ or ’together with’] not with braided hair," etc. A woman’s true ornament is not the finery which sire gets from the milliner, but the chaste discretion which she has from the Spirit of God. Modest (κόσμιος); only found in the New Testament here and in 1 Timothy 3:2, where it is rendered" of good behavior" in the A.V., and "modest" in the margin, "orderly" in the R.V. It is common in classical Greek in the sense of "welt-ordered," "welt-behaved." Shamefastness (αἰδώς, bashfulness). So the edition of 1611; "shamefacedness" in the later editions is a corruption. Archbishop Trench compares "stead fast," "soothfast," "root fast," "master-fast," "footfast," "bedfast," with their substantives (’Synonyms of New Test.,’ § 20.). Sobriety (σωφροσύνη, as in 1 Timothy 3:15, q.v.); soundness, health, purity, and integrity of mind. Ἁπὸτοῦσώαςτὰςφρέναςἔχειν (Chrysostom, ’Ap. Trench.’). Braided hair (πλέγμασιν); found only here in the New Testament, but used in Aquila and Theodotion, instead of the πλεκείς or πλακείς of the LXX., in Isaiah 28:5, for הרָיפִץְ, a "diadem," or "twined garland." In classical Greek πλέγματα are anything twined, tendrils of the vine, wickerwork, chaplets, etc. The corresponding word in 1 Peter 3:3 is ἐμπλοκὴτριχῶν, "plaiting the hair." Costly raiment (ἱματισμῷπολυτελεῖ). For ἱματισμὸς, comp. Luke 7:25; Luke 9:23; Acts 20:33; Psalms 45:10, LXX.; etc., which show tinct the word is used κατἐξοχήν of any splendid garment (Schleusuer). Πολυτελής, costly. St. Peter manifestly had this passage before him from the marked verbal coincidences, as well as close similarity of thought (ἐμπλοκήχρύσιονκόσμοςἱμάτιον, πολυτελήςἀγαθοποιοῦσαι (compared with διἔργωνἀγαθῶν), ἡσυχίαὑποταγή, (compared with ὑποτασσόμεναι), ἁγαίαιγυναῖκεςκ.τ.λ. (compared with ἐπαγγελλόμεναιςθεοσέβειαν). (See reference to St. Paul’s Epistles in 2 Peter 3:15.) 1 Timothy 2:10 Through for with, A.V. (The change from "with" to "through" is quite unnecessary, though more strictly accurate. "With" does equally well for ἐν and διά, the one applied to the ornaments and dress in or with which the woman adorns herself, the other to the good works by which she is adorned.) Professing godliness. In all ether passages in the New Testament where it occurs, ἐπαγγέλλεσθαι means "to promise," except in 1 Timothy 6:21, where, as here, it means "to profess," as it frequently does in classical Greek: Επαγγέλλεσθαιἀρετήνσοφίαν, etc. Θεοσεβεία only occurs here in the New Testament; but it is used in the LXX. in Job 28:28; Genesis 20:11; also in Xenophon. In John 9:31 we have Θεοσεβής, "a worshipper of God." Through good works. Compare the description of Dorcas (Acts 9:36, Acts 9:39). Ἔργαἀγαθά mean especially acts of charity. 1 Timothy 2:11 A for the, A.V.; quietness for silence, A.V. Quietness is not so good a rendering as "silence," because the quietness here meant is silence, as appears clearly by the parallel direction in 1 Corinthians 14:34. So Acts 22:2, παρέσχονἡσουχίαν is properly rend red in the A.V., "They kept silence." And ἡσύχασαν (Luke 14:4 and Acts 11:18) is read, red, both in the A.V. and the R.V., "They held their peace." With all subjection (ἐνπάσῃὑποταγῇ); as 1 Timothy 3:4. The words occur also in 2 Corinthians 9:13; Galatians 2:5. But the verb ὑποτάσσομαι is very common in the sense of "being subject." It is used of the subjection of the wife to her husband (1 Corinthians 14:34; Ephesians 5:22; Colossians 3:18; Titus 2:5; 1 Peter 3:1). 1 Timothy 2:12 Permit for suffer, A.V.; have dominion for usurp authority, A.V.; a for the, A.V.; quietness for silence, A.V. Permit. Why "permit" is better than "suffer" it is difficult to see. Ἐπιτρέπειν is rendered "suffer" in the R.V. in Matthew 8:21; Matthew 19:8; Mark 10:4; Luke 9:59, etc. Quietness (see preceding note). The true type of the womanly attitude is that of Mary, who "sat at Jesus’ feet, and heard his Word" (Luke 10:39). 1 Timothy 2:13 Was formed (ἐπλάσθη). The word used in the LXX. in Genesis 2:7, ἜπλασενὁΘεὸςτὸνἄνθρωπονκ.τ.λ., "The Lord God formed man out of the dust of the ground;" and in Genesis 2:19 of the beasts of the field; whence the word πρωτόπλαστος (Wis. 7:1; 10:1), "first made;" "first formed," A.V. So in Romans 9:20 man is called τὸπλάσμα, "the thing made;" and God is ὁΠλάσας, "he that made it." "Plaster," "plastic," "protoplasm," are, of course, from the same root. (For the argument, see the very similar one in 1 Corinthians 11:8, 1 Corinthians 11:9.) 1 Timothy 2:14 Beguiled (twice) for deceived, A.V.; hath fallen into for was in the, A.V. Beguiled (ἠπατήθη). The same word as is used in Genesis 3:13, "The serpent beguiled me;" ἠπάτησέμε, LXX.. Hath fallen into transgression. Fell (not hath fallen) is the right tense to use here in English, though the Greek perfect, it is true, contains the further idea of continuance in the fall, as in 1 Corinthians 9:22; 1 Corinthians 13:11; 1 Thessalonians 2:1; 2 Peter 2:20. So also Matthew 1:22; Matthew 19:8; Matthew 21:4; Matthew 25:6; Mark 5:33; John 1:3; 2 Corinthians 1:19; and elsewhere, γέγονε is best rendered by the past (not the perfect) tense. It has frequently the notion of transition into a certain condition (see Romans 6:5; Romans 7:13; 1 Corinthians 9:22; 1 Corinthians 13:11; 2 Corinthians 5:17; 2 Corinthians 12:11; Galatians 4:16, etc.). Bishop Ellicott gives the passages in which γίγνομαι is followed, as here, by ἐν (Luke 22:44; Acts 22:17; 2 Corinthians 3:7; 1 Thessalonians 2:5), "denoting entrance into, and continuance in, any given state." As regards the apostle’s statement, Adam was not beguiled, we must understand it as based merely upon the text in Genesis to which he refers, in which Eve (not Adam) says, ̔Οὄφιςἠπάτησεμε, "The serpent beguiled me." Just as in Galatians 3:16 he reasons from σπέρματι being in the singular number, and as the writer to the Hebrews 7:3 reasons from the silence of Gen 14:1-24. regarding the parentage of Melchizedek. Huther (in loc.) says that this mode of reasoning is peculiar to allegorical interpretation. 1 Timothy 2:15 But for notwithstanding, A.V.; through the child-bearing for in child-bearing, A.V.; love for charity, A.V.; sanctification for holiness, A.V. She shall be saved; i.e. the woman generically. The transition from the personal Eve to the generic woman is further marked by the transition from the singular to the plural, "if they continue," etc. The natural and simple explanation of the passage is that the special temporal punishment pronounced against the woman, immediately after her sin, "In sorrow shalt thou bring forth children" (Genesis 3:16)—(to which St. Paul here evidently alludes)—and endured by all women ever since, was a set-off, so to speak, to the special guilt of Eve in yielding to the guile of the serpent; so that now the woman might attain salvation as well as the man (although she was not suffered to teach)if she continued in faith and charity. The child-bearing (τῆςτεκνογονίας); here only; but the verb τεκνογονέω, which occurs in 1 Timothy 5:14, is found (though very rarely) in classical Greek. The equivalent, both in the LXX. and in classical Greek, is τεκνοποιέω. The reference to the birth of Christ—the Seed of the woman—which some commentators Hammond, Peile, Wordsworth, Ellicott, etc.; not Bengel, Alford. or the German school generally) see here, is rather strained, and anyhow cannot be proved without an inspired interpreter. The stress which is laid by some of the above on the use of the definite article here has no justification (see e.g. 2 Peter 1:5-7, where even the R.V. does not think of translating "the virtue," "the knowledge," "the temperance," etc.). Nor is the meaning of διά, which Alford and others press, "through," i.e. "in spite of," like διὰπυρός in 1 Corinthians 3:15, at all probable from the context. Sanctification (ἀγιασμός; Romans 6:19; 1 Thessalonians 4:3, etc.). Sobriety (σωφροσύνη); as in 1 Corinthians 3:9. It only occurs besides in Acts 26:25. 1 Timothy 2:1-15.—Public worship. The whole chapter is given up to directions concerning the public worship of the Church. We may notice the following particulars. I. THE OF PUBLIC PRAYER. When the Church meets together in the Name of the Lord Jesus Christ, it meets as pre-eminently the friend of the human race. As the Church of him who is the world’s Savior and Redeemer, it must manifest the same spirit of universal love which animated him. It is not as being haters of the human race (as their enemies falsely said), but as being true lovers of their kind, that Christians banded themselves together and refused all fellowship with the unfruitful works of darkness. This love, then, was especially to be shown in their united prayers. When they came together, though perhaps their enemies were thirsting for their blood, they were to offer up their united prayers for all men. Specially, with a view to the peace and order of society, should they pray for kings and governors and all in authority, that by God’s blessing upon their government the course of this world might be so peaceably ordered that his Church might serve him joyfully in all godly quietness. And if we consider how much human happiness depends upon good government on the part of the rulers, and upon quiet obedience to the laws on the part of the people, we shall see how much need there is for such prayers. In our own days the restless spirit that is abroad, the impatience of all control, and the general weakening of rule and authority all over the world, increases the need both of wisdom and strength in rulers, and consequently for the strengthening of their hands by the prayers and intercessions of the people of God. II. THE PERSONS WHO ARE TO PRAY IN THE . These are limited to the men. The prayers and the teaching in the congregation are to be conducted by men only. The difference of sex, and the different social and religious functions of each sex, are really of Divine appointment. As St. Paul says to the Corinthians (1 Corinthians 11:9), "the woman was made for the man, and not the man for the woman;" and all the subsequent relations of the man and woman, in the family, in the state, and in the Church, are naturally evolved from their primeval state as ordered by God. It is obvious, too, that there must be harmony in these various relations, and that the principle which rules in one department of life must rule in the others also. Anyhow, it is distinctly laid down, on the apostolic authority of St. Paul, that in the Church assemblies the functions of public prayer, and public teaching and preaching, are confined to men. The wide field of more private female ministrations is still open to godly women, and seems to be amply justified by the existence of prophetesses in the primitive Church, and by such examples as that of Priscilla (Acts 18:26). As regards the character of the men who lead the prayers of the congregation, three qualifications are named: holiness, quietness of spirit, simplicity in the petitions. The hands that are lifted up to God in prayer must be clean hands, unstained by blood, untainted by bribes or dishonest gains, unpolluted by any evil deeds. The prayers that are offered must come from hearts where no malice or ill will dwells, no resentment for wrongs received or injuries endured; and from minds where the spirit of controversy is dumb, and no caviling is to be found. Sincerity and godly simplicity, with an honest faith in the faithfulness of God, are essential to acceptable prayer. III. The third feature in the public assemblies of the saints on which St. Paul insists is THE MODEST DRESS AND OF THE . This applies especially to the women, but it is true of the men also. Christians come to church to worship the glorious God, to humble themselves before his holy presence, and to hear his Word, not for display, not to attract notice, not for vain-glory or worldly vanity. It is, therefore, quite out of place for either men or women to make a parade of finery in church. The ornaments best suited for persons professing godliness at all times, but especially when they approach the throne of God, are those of a pure heart and a meek spirit, and an abundance of good works. It is the hidden man of the heart which needs adorning for its access to the court of heaven. BY T. 1 Timothy 2:1.—The regulation of public worship. The apostle gives Timothy a series of injunctions respecting the assemblies for public worship, which sprang naturally out of the solemn charge he had given him in the previous chapter. I. THE DUTY OF PUBLIC PRAYER. "I exhort therefore, first of all, that petitions, prayers, supplications, thanksgivings, be made for all men." 1. The leading place given to prayer in this series of instructions respecting the administration of the Church, proves its pre-eminent importance. It is the breath of vital godliness. (1) God promises to hear public prayer (2 Chronicles 7:14-16); (2) Christ sanctifies it by his presence (Matthew 18:20); (3) the saints delight in it (Psalms 42:4); (4) they are to be exhorted to the exercise of it (Hebrews 10:25); (5) it is not to be conducted in an unknown tongue (1 Corinthians 14:14-16). 2. The variety of terms in which it is here described implies the diversity of circumstances in which God’s people are placed. (1) "Petitions." This term expresses the sense of insufficiency and need, and may be a special form of a particular prayer. (2) "Prayers." This is prayer in general, as representing the spirit of devotion. (3) "Supplications." This signifies a closer dealing with God, a more childlike confidence in prayer. (4) "Thanksgivings." This suggests that element which ought never to be absent from our supplications—gratitude for past mercies. II. FOR WHOM ARE WE TO PRAY? "For all men." 1. It would not be acceptable prayer if we were to pray only for ourselves. It is not Christ-like to look down with a sense of superiority upon the mass of men as sunk in perdition. 2. We are bound to love all men, and therefore to pray for their welfare. Much of our happiness depends upon our identifying ourselves lovingly with others. III. PRAYERS ARE TO BE MADE FOR KINGS AND ALL IN HIGH PLACE. "For kings and for all in high place." 1. Such persons pre-eminently need our prayers. (1) They wield great power for good or evil; (2) they are exposed to many dangers; (3) they are liable to greater temptations than other men. 2. God has power to influence their public action. (1) The hearts of kings are in his hands; (2) he sets them up and he removes them (Daniel 2:21); (3) he can establish their throne in righteousness and justice (Proverbs 16:12). 3. Kings can do much to promote the well-being of the Church of God. "That we may pass a quiet and tranquil life in all godliness and gravity." We should pray for kings, because they can promote our outward peace and our inward tranquility, by restraining the bad and encouraging the good. Kings can thus protect us in the exercise of our religion and in the practice of godliness. Wicked kings can expose the godly to cruel risks, and expose their gravity to unseemly perils. 4. The duty of praying for kings is not affected by the consideration that they are pagans, or oppressors, or persecutors. (1) Christians will pray the more earnestly for them that God will change their hearts. All the kings were pagans in the days of the apostle, and many of them persecutors. (2) It was specially necessary to enjoin prayer for kings upon Christian communities, consisting largely of Jews who had an intense longing to throw off the Roman yoke. It is a curious fact that it was the cessation of prayer by the Jews on behalf of the Roman emperor that led to the final war four years after this injunction was given by the apostle. It may have been owing to his injunction that the Christians were not involved in the disasters of that fatal rebellion.—T.C. 1 Timothy 2:3, 1 Timothy 2:4.—The beneficial and acceptable nature of such catholic prayer. "For this is good and acceptable before God our Savior." I. SUCH PRAYER FOR ALL SORTS OF MEN IS GOOD. It is good: 1. Because it springs from a good motive, a loving interest in our fellow-mere. 2. Because it is directed to a good end, the promotion of their highest welfare. 3. Because it is a divinely commanded duty. II. SUCH PRAYER IS BEFORE GOD OUR SAVIOR. It meets God’s highest approval because it is in accordance with his own gracious designs toward the sons of men. III. REASON OR GROUND FOR THIS OF OUR PUBLIC PRAYERS. It is good and acceptable "before God our Savior, who will have all men to be saved, and to come to the knowledge of the truth." He wills that all men should be saved, therefore we should pray for all men. Our prayers will thus be in conformity with his wilt. 1. Consider the nature of the salvation here described. (1) It is not mere salvation from intellectual error, for it is that which is involved in "the full knowledge of the truth." (2) It is not mere salvability, as if he made the salvation of all men possible. (3) It is not salvation merely offered for man’s acceptance, but salvation actually obtained and enjoyed. The immediate end is "the knowledge of the truth," the ultimate end salvation in its completeness. 2. Consider the relation of the Divine will to this salvation. "Who will have all men to be saved." (1) There is nothing in the language to justify the theory of Universalists that all men will ultimately be saved. (a) The apostle uses the term θέλει, not the stronger term βουλέται, which implies will with a purpose or intent. (b) If he had used the term σῶζαι, he must have saved all; but the word is σωθῆναι, implying his will that they should be brought, through the knowledge of the truth, to salvation. (c) If we are to interpret the will of God by his providence, we must understand it in consistency with the fact that the large majority of mankind have never heard of salvation and have no knowledge of it. (d) It must be remembered that many must have failed to reach this salvation before Christ died at all. (2) The language of universality is consistent with other language of Scripture. (a) Christ says, "And I, if I be lifted up, will draw all men unto me" (John 12:32); "All men shall see the salvation of the Lord" (Luke 3:6). The Messiah "shall pour out his Spirit upon all flesh" (Joe 2:28). Christ "died for all," and he may therefore be truly called Salvator hominum. He died for all to arrest the immediate execution of the sentence of the Law upon man for sin; to obtain for him unnumbered blessings in this life, that he might secure a proper foundation for the offer of salvation through his blood. (b) But the design of God in the death of Christ had not the same relation to all. He is "the Savior of all, but especially of them that believe." He is the Savior of his people, of his Church, of the elect. (c) The language of universality used in the passage was suggested by way of contrast to the restrictiveness of Gnostic teaching, which led the apostle to say to the Colossians that his aim was "to present every man perfect in Christ" (Colossians 1:28); perhaps, likewise, the restrictiveness of a narrow Judaism, for he emphasizes in the context his mission as "a teacher of the Gentiles." There is deep mystery in God’s counsels. But he here sets forth his good will to man, and charges it on the conscience of believers to pray that all without exception should be brought to the knowledge of the truth.—T.C. 1 Timothy 2:5-7.—Reasons for this universality of prayer in the relation of all went to God and Christ. "For there is one God, one Mediator also between God and men, himself man, Christ Jesus." The salvation of men cannot, therefore, be to us a matter of selfish indifference. I. THE OF ALL MEN TO GOD. The unity of God is consistent with all differences of dispensation. "There is one providence belonging to the one God." The apostle tells the Romans that, "as God is one," he is the God of the Gentiles as well as the Jews (Romans 3:30). There is, indeed, "one God and Father of all" (Ephesians 4:4, Ephesians 4:5). The apostle also says, "The mediator" (Moses) "is not of one"—one seed, i.e. including Jew and Gentile, for Moses had nothing, to do with the Gentile—but God is one, in relation to Jew and Gentile (Galatians 3:20). In these passages the apostle sets forth the universality of the gospel offer. But in the text he infers the universality of the Divine good will from the provisions made for man’s salvation. II. THE OF ALL MEN TO THE . "One Mediator also between God and men, himself man, Christ Jesus." 1. There is but one Mediator. The Gnostic mediation of angels is, therefore, excluded (Colossians 2:15, Colossians 2:18). Likewise the mediation of saints and angels, as held by the Church of Rome. This idea is dishonoring to the only Mediator. There is no Scripture for the distinction made between a mediator of redemption (Christ) and mediators of intercession (saints and angels). 2. The Mediator was man as well as God. (1) He was truly man, in opposition to the Docetic notion that he did not possess a real human nature. (2) He was God as well as man in his Mediatorship, in opposition to the Roman Catholic theory that he only mediated in his human nature. The design of this error is to make way for human mediators. It is said to be absurd to conceive of Christ as God mediating between sinners and himself. (a) We answer that the Divine nature operated in Christ’s priestly work as well as the human, for "he through the eternal Spirit" (his own Spirit) "offered himself to God" (Hebrews 9:14). (b) If he did not mediate in his Divine nature as well as his human nature, he could not have been in any sense Mediator of the Old Testament saints, because their redemption was completed before he came in the flesh. The human nature is naturally emphasized because of the work of suffering and death which is here ascribed to him. 3. The passage does not imply that Christ was not God. He is elsewhere frequently called God and true God, but here there is a necessary reference to the catholic doctrine of a subordination of office. 4. The reference to the mediatorship brings up the idea of a covenant between God and man. Christ is the Head of humanity, the new Man, the Lord from heaven, able to restore the lost relationship between God and man. 5. The mediatory agency is wrought through Christ’s sufferings and death. "Who gave himself a Ransom for all." (1) This proves that all the blessings of redemption come from the death of Christ, not merely from his incarnation. (2) He voluntarily gave himself as the Victim, yet he is "God’s unspeakable Gift." (3) His death was strictly substitutionary. The words of the apostle resemble those of our Lord himself—"he gave himself a Ransom for many" (Matthew 20:28). He was thus the Substitute contemplated by the apostle as the Messiah who had obtained from the Father the heritage of all families and nations of the earth, not Jews alone, but Gentiles. III. THE TRUE PURPOSE OF THE GOSPEL MESSAGE. "The testimony to be borne in its own times." 1. Thus the death of Christ is the great message to be carried to all the world. It is not his birth, or his example, or his truth, but, above all, what is the completion of them all—his death on Calvary. 2. It is to be preached in all times till the second coming of the Lord. 3. The apostle’s own relation to this testimony. "Whereunto I was appointed a herald and an apostle (I speak the truth, I lie not); a teacher of the Gentiles in faith and truth." Thus the universality of the remedial scheme is represented by the very mission of the apostle himself. He was "a herald" to proclaim the glad tidings here; "an apostle"—let men say what they will, he is an apostle, therefore the surpassing importance of his message—and "a teacher of the Gentiles"—to mark the world-embracing character of his gospel—"in filth and truth," to signalize respectively the subjective and the objective elements in which his apostleship was to find its appropriate sphere.—T.C. 1 Timothy 2:8.—The conduct of public prayer by men. The apostle now proceeds to indicate the persons by whom public prayer is to be conducted, and the spirit which is to govern this part of public worship. I. PRAYER IN THE IS TO BE BY MEN. "I wish then that prayer be made in every place by men." 1. It is for men to manage and direct the public services of the Church; it is for women to take a more quiet though not less real place in worship. As woman had been emancipated by the gospel—for there were no longer "male and female" in Christ—and as she had taken such a prominent place in ministering to Christ, the apostles, and the saints, there may have been a disposition on the part of female converts to assert themselves actively in the public life of the Church at Ephesus and elsewhere. The apostle expresses not a mere wish or desire, but, what is equivalent to a solemn command, that the men alone should be responsible for the conduct of the public services. The injunction does not affect the right or duty of women to conduct prayer in private life or in meetings of their own sex. 2. Prayer is to be made in every place. This rule is to obtain in all public assemblies of the saints, wherever held. There is, perhaps, a recollection of our Lord’s words that there is to be no restriction of prayer to one holy place (John 4:21). II. THE SPIRIT AND MANNER IN WHICH PUBLIC PRAYER IS TO BE . "Lifting up holy hands without wrath or disputing." 1. The posture must be reverent. It was customary for the Jews to pray with uplifted hands. It was likewise the general attitude adopted by the early Christians. It was the attitude significant (1) of the elevation of the heart to God; (2) of the expectation of an answer from heaven. 2. The uplifted hands must be holy. They must be hands unstained by vice. "Cleanse your hands, purify your hearts" (James 4:8). The hands must be free from any sin that would render prayer unacceptable to God. "Wash you, make you clean" (Isaiah 1:16). 3. Prayer should be free from all passionate feeling. "Without wrath and disputing." Perhaps arising from religious altercation or debate. Prayer belongs to the peaceful heart. Faith and love are its two sustaining principles, and exclude the idea of passion against our fellow-men.—T.C. 1 Timothy 2:9, 1 Timothy 2:10.—The attire and deportment of women in the Christian assemblies. The apostle continues his directions in relation to public prayer. "Likewise," he says, in effect, "let women when they pray be modestly adorned." I. THEIR APPAREL AND . "Likewise also that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold, and pearls, and costly raiment." 1. The injunction refers specially to the dress of women in the Christian assemblies, which ought not to be showy or conspicuous, calculated either to swell the heart of the wearer with pride, or to attract the eyes of others in forgetfulness of the solemnity of public worship. 2. While adornment is expressly allowed, according to age and station, to the exclusion of anything slovenly, there must be nothing in the attire or deportment inconsistent with modesty, self-restraint, or Christian simplicity. There must be no excessive care bestowed upon the adjustment of the hair, and no adornment with gold, or pearls, or costly array inconsistent with the attire previously recommended. Plaiting the hair may be the most convenient way of arranging it, and wearing ornaments is no more sinful in itself than wearing apparel. The injunction is that women should not seek such adornments as would either endanger piety or draw away their affections from higher things. II. THE TRUE OF WOMEN. "But (which becometh women professing godliness) through good works." 1. Religion is external as well as internal. There is the form which must be clothed with the power of godliness; religion must not be secret, but manifest to the world. Therefore women must profess the Christian name, and take part in the worship of the Church. 2. There must be a harmony between the profession of godliness and those deeds of mercy and piety which, Dorcas-like, show the true disciple of Jesus. 3. The highest distinction of women does not spring from dress or decoration, but from the luster that is thrown round their character by works of goodness. They will thus "adorn the doctrine of God our Savior" (Titus 2:10).—T.C. 1 Timothy 2:11-15.—The proper sphere and behavior of women. The apostle is still thinking of the public services of the Church. I. THE WOMAN IS TO TEACH OR PREACH IN THE CHURCH. "Let a woman learn in silence in all subjection. But I permit not a woman to teach, nor to lord it over the man, but to be in silence." This injunction has a threefold relation—first to herself, then to her husband, then to the Church. 1. She is to learn in silence. This duty concerns herself. She is to be a learner, not a teacher. She is to give all devout attention to the public instruction, so as to learn more and more of Christ and his gospel. And if what she heard was either difficult or doubtful, she was to ask her husband at home (1 Corinthians 14:34); and, in case of his inability to meet her difficulties, she could resort privately to the authorized teachers of the Church. This learning attitude was to be "in all subjection" both to her husband and to the rulers of the Church. Yet it did not imply that she was to accept false teaching, or forego her just right to prove all things and reject what was unsound. 2. She is not to lord it over the man. As teaching or preaching is the act of those in authority, her assumption of this function would imply a lordship over her husband. Husband and wife are "heirs together of the grace of life," but the gospel has not exalted woman to a position of authority over her husband. 3. She is not to teach in the Church. (1) This injunction of the apostle does not forbid her teaching privately, either her children, as Timothy was taught by his mother, or her servants, or the younger women (Titus 2:4), or even her husband privately on fit occasions, or even strangers, as Priscilla taught Apollos (Acts 18:26). (2) It forbids her teaching in public. (a) It is suggestive that the words usually translated in the New Testament "to preach" (κηρύσσωεὐαγγελίζω, καταγγέλλω) are not used in connection with this prohibition, as if women were merely forbidden to preach, but still allowed to teach. The word used here is "to teach" (διδάσκω), and the word used in 1 Corinthians 14:1-40. (λαλέω)—"to talk, chatter, babble"—is even more comprehensive. These words all include preaching as the greater includes the less; therefore preaching is also forbidden to women. (b) Prophesying was forbidden to women as well as teaching. This was a supernatural gift enjoyed both by men and women in the primitive Church, but is not enjoyed now by either men or women. It is never in the New Testament used for preaching, or for mere speaking in meeting. But were there not women who prophesied in the Corinthian Church? (1 Corinthians 11:4, 1 Corinthians 11:5.) (α) The gift of prophecy being connected with the gift of tongues, and both being now obsolete, the title of women to the exercise of such a gift in this age utterly fails. (β) The apostle, in his discussion concerning prophecy and the gift of tongues, forbids women to speak at all in the Churches (1 Corinthians 14:1-40.). It was in the very midst of his injunctions respecting the use of supernatural gifts that he says, "As in all Churches of the saints, let your women keep silence in the Churches, for it is not; permitted to them to speak... for it is a shame for women to speak in the Churches." Prophesying as well as preaching is forbidden to women. (γ) Much unnecessary difficulty has been caused by the passage respecting "a woman praying or prophesying with her head uncovered" (1 Corinthians 11:5). The apostle seems for the time to allow the practice, while he condemns the manner of its performance; but afterwards he forbids the practice itself. In the earlier passage he rebukes merely the indecency of an existing custom, and then in the later he forbids the custom itself. Calvin says, "By condemning the one he does not commend the other." You cannot regard as of equal authority a practice and a command, both explicit and repeated, which destroys the practice. (δ) "But these directions were given to Greek Churches, and cannot apply to the women of our day." We answer that they apply to all Churches; for the apostle says, "As in all Churches of the saints, let your women keep silence in the Churches." The reasons given for the prohibition prove that it has nothing to do with usages, or customs, or times, or races. II. THE REASON OR GROUND OF THE APOSTLE’S . It is to be found in the original law of the relation of woman to man. 1. Man’s headship in creation. "For Adam was first formed, then Eve." Man’s priority of creation is the first reason, but it is to be taken together with the statement in 1 Corinthians 11:8, 1 Corinthians 11:9, "For the man is not of the woman, but the woman of the man; for also the man was not made for the sake of the woman, but the woman for the sake of the man." Besides, as "the Head of every man is Christ, the head of the woman is the man" (1 Corinthians 11:3). "The husband is the head of the wife" (Ephesians 5:23). The woman, therefore, stands under law to her husband, and therefore any attempt on her part to assume the part of head or guide is to overturn the primal order of creation. 2. Woman’s priority in transgression. "And Adam was not deceived, but the woman being altogether deceived fell into transgression." They both sinned; but Adam was not deceived, for he fully understood the sin he was committing when he yielded to the persuasiveness of his wife. (1) This reference implies the truly historical character of the narrative in Genesis. It is no myth or legend. The fall of man is an historic fact of the greatest importance, for it grounds the doctrine of original sin, without which human nature, says Pascal, is an inexplicable riddle. (2) The deception was practiced upon Eve, not upon Adam, for she confessed that the serpent beguiled her. (3) This facility of deception on her part seems to suggest to the apostle her inferiority to man in strength of intellect, and the consequent wrongness of allowing to woman an intellectual supremacy over man. III. THE UPON WOMAN WITHIN HER TRUE SPHERE. "But she shall be saved through the child-bearing, if they abide in faith and love and holiness with sobriety." 1. It is here implied if, at woman is to find her right sphere in the relations of motherhood. The change of number implies that Eve is here to be regarded as the representative of her sex. Her sphere is in the home life; her destiny lies in the faithful discharge of its duties. Eve was to be the mother of all living; it was to be through the seed thus given her that the curse was to be lifted off the world, and the head of the serpent bruised. There is an evident allusion in "the child-bearing" to the Incarnation, but it points likewise to the collective seed associated with Christ. 2. It implies that women are not saved, as Roman Catholics contend, by mere childbearing, so that a woman dying in her travail is necessarily saved, for the apostle links with it certain spiritual qualifications as necessary to salvation. (1) Faith—implicitly resting in the Divine promise and upon the Divine Redeemer, "as the seed of the woman;" (2) love, as the inspiration of all her wifely and motherly duties; (3) holiness, as implying purity of life, circumspectness of walk, and devotedness to God; (4) with sobriety, as marking the self-effacing, self-restraining, self-governing spirit which she is to carry into all the conditions of her life as a Christian mother. T.C. BY W.M. STATHAM 1 Timothy 2:2.—"A quiet life." Nothing in the gospel was revolutionary. Its aim was not to upset thrones, but to purify all the centers of power; not to make assault at once on polygamy and slavery, but to undermine them by the Christian spirit and sacrifice. Prayer is here made for kings and all in authority. Rulership there must be. Anarchy is misery. Fields must be ploughed; grain must be stored; homes must be protected; or else weakness becomes the prey of strength. The purpose, then, of God, in ordination of law and government, is that we may enjoy a quiet life. To some a quiet life is the least desirable thing; but it is the life of nature, and it is the most blessed life. How quietly the flowers blow, the stars shine, the dew descends, the birds wing their flight, the light falls! 1. "A quiet life;" for if there be disorder, all life is at a standstill. Even great artists like Gerome, during the last French Revolution, had to bury their pictures, for the time, beneath the earth. 2. "Quiet;" for, think of’ the forces around us. We need good government to preserve us from the violent, the lewd, and the criminal. The sea of human passion is always ready to break its barriers; the volcano would soon burst through the crust. 3. "Quiet;" for, this is the great enjoyment of life. Our happiest hours have been quiet ones—at home; by the river or the sea; in the valleys and in the forests; and in the Church of God. "That we may lead," which implies continuance.; life without trepidation; absence of the disorders which check industry, prudence, and. enterprise.—W.M.S. 1 Timothy 2:2.—"A peaceable life." Christ said, "Peace I leave with you," and he intended this to be the element in which nations and families and individuals should live. Through faith in him, we have peace with God, peace with our brother, and peace in ourselves. The world delights in noise and tumult; fills its forums with fierce discussions and debates; hangs the pictures of Wouvermans, with their fierce battle-fields, on its walls. Some people are said to delight in strife—to be what is called "law-thirsty;" and in quiet villages, even, you meet with antagonisms that are fierce and frequent. 1. "Peaceable; "for the gospel is to overcome evil with good. To triumph, not by carnal weapons, but those that are mighty through God, and which have the secret majesty of their power in the cross. 2. "Peaceable;" for passion retest be governed by conscience and Christ. Unquestionably the microscope shows us insects at war in the globule of water; and the beasts of the forest meet in deadliest conflict. But man is to triumph over himself; reason is to be lord over passion, and Christ is to be Lord over all. 3. "Peaceable; "for a home without this is misery. Where jarring and disputation are, there the atmosphere is destructive of all holy, happy life. 4. "Peaceable; "for this is the end of law. Forms of government are not all in all. Greece and Rome alike fell under the same form of government under which they rose. 5. "Peaceable; "for the Prince of Peace is to reign. He came to fulfill the angels’ song, "Peace on earth, and good will to man;" and one day, by his cross, he will draw all hearts unto himself—W.M.S. 1 Timothy 2:2.—Moral loveliness. "In all godliness and honesty." It may be said that "godliness" includes "honesty;" but we must not be the slaves of pedantry in words; it is good sometimes to emphasize. I. IS TO THE ORDER OF THE STATE. Rousseau remarks, "A country cannot well subsist without liberty, nor liberty without virtue." Peaceable lives must be godly lives. The safety of a nation is not "lions chained," but "lions turned to lambs." Modern sociology thinks it can do without godliness. It has invented some philosophy of morals of its own; some ideal of utility called "the greatest good of the greatest number." Philosophers may understand it, but common people cannot. So much depends on what is meant by "the greatest good." For if you exclude the soul, the greatest good is only a secular paradise, and that is death to all the heroism which can deny itself earthly pleasure for the sake of high spiritual ends. By "godliness "we understand God-likeness in men. Some talk of seraphic holiness; we prefer the old word "godliness." Let a seraph be a seraph; we want to be men. It is not wise for children to sing, "I want to be an angel;" they should want to be good children. We want godliness; purity like God’s; pity like God’s; fidelity like God’s; holiness like God’s. "Be ye holy, for I am holy." II. HONESTY IS TO THE TRUE LIFE. No fine ideas of spirituality that set at naught common morality must find honor amongst us. While our hearts are in heaven, our feet are upon the earth. 1. We must be honest to our convictions; act out what we think; dare to be true to ourselves. 2. We must be honest in word; dealing in good coin; not pretending to be what we are not. Better honest silver than counterfeit gold. 3. We are to be honest in deed. Whether we build, or buy, or sell, whether we paint with the artist, or mingle in the marts of commerce, we are to see to it that the stamp of honesty is on all we do. For all this we are to pray; for there is a great sky over us all, and a great Father in heaven, and a great Savior in whose Name we may pray. So life will be peaceful and holy; based upon the granite rock, but bathed in the delicate haze of the firmament of heaven; solidity clothed with beauty; and he to whom we pray heareth us always.—W.M.S. 1 Timothy 2:6.—The self-giving of Christ. "Who gave himself a Ransom for all, to be testified in due time." We are indebted to the slavery of St. Paul’s time for the use of the word "ransom." So literature, in its words, enshrines history. We cannot make a perfect theory of the Atonement. Many have tried. Some have taken the idea of slavery; some have taken the idea of debt. There has been the "commercial" theory, and the "legal" theory; but no theory is complete that does not contain all the ideas. The idea of "ransom" has had its false theory; for in the seventh century some theologians said, "It was a price paid to the devil." That we are the slaves of sin, and that Christ ransoms us, is the great doctrine of the gospel. I. CHRIST GAVE HIMSELF. The humanity of that age gave others. What is the great study of the dying Roman age? Selfishness. The patricians, wrapped up in togas, saw, in the Colosseum, the gladiators fall to amuse them. The great generals brought home as slaves—physicians, musicians, and workmen, and used them as good investments. Rome bore away the native art of Greece to decorate its own homes. Not only the humanity of that age, but the humanity of every age without Christ tends to self-ism. The philosophy of the cross is the only social philosophy. It does not take. It leaves men to the personal use of their gifts and possessions; but it says, "Give yourself—your purest ideals, your best impulses, your noblest powers, for the good of others." II. THE CAESARS OF THAT AGE HAD NO TRUE POWER. They held men by the throat, and not by the heart; and they were lifted to Caesarship by the Praetorian guards. They rose and fell by the sword; and the dagger or the Tiber saw the last of them. The words were a satire on the Savior, "saying that he also himself is Christ, a King"—an unconscious prophecy, and yet how true! His kingdom came without observation; it was an empire within the heart; it was not in word, but in power; it was not with observation, but it silently grew like the mustard seed. Its foundation was in this, "He gave himself"—his exquisite sensibilities, his sacred energies, his unwearied endurance, his contact with shame and scorn; and then, on the cross, he died, "the Just for the unjust, to bring us to God."—W.M.S. 1 Timothy 2:9.—Modest adornment. "That women adorn themselves in modest apparel." The gospel never permits asceticism. As God is the God of beauty, and nature is clothed with garments (like the high priest of old) of glory and beauty, so here we have the true idea carried out in religion. Women are "to adorn themselves." God’s most beautiful work in creation, the human frame, is to be fitly appareled; for, to this day, art knows no higher subject than the human face and form. But— I. MODESTY IS TO BE THE SPIRIT OF ALL , because the nature of the being adorned is a sacred nature. Woman is the true guardian of virtue. Her manner, her temper, her spirit,—all these constitute the best defense of virtue. II. DRESS IS THE SYMBOL OF . If there is absence of shame-heartedness, there will be absence of shame-facedness. The womanhood of that age had sunk very low. By turns woman had been the toy or slave of man. The gospel uplifted her; for we are all equal in the sight of God. There was neither male nor female there; and she must help the great ideal, and by modest apparel show the innate modesty of her thought and feeling. For, say what we like, dress acts upon the mind and character. Dress like a clown, and you will feel like a clown. Modest apparel need not be shorn of taste and refinement and true beauty. It is no dishonor to a woman that she likes dress. It is not Christian to destroy that taste; but that which becometh women professing godliness is modest though beautiful apparel.—W.M.S. 1 Timothy 3:1 Faithful is the saying for this is a true saying, A.V.; seeketh for desire, A.V. Faithful is the saying (see above, 1 Timothy 1:15, note). This manifestly refers to what follows, not, as Chrysostom and others, and margin of the R.V., to the saying which precedes, in 1 Timothy 2:15. Seeketh (ὀρέγεται); literally, stretches out his hands after. It is peculiar in the New Testament to the pastoral Epistles and the Epistle to the Hebrews, though common in classical Greek (see 1 Timothy 6:10; Hebrews 11:16). The noun ὔρεξις, appetite, desire (which is found several times in the LXX.), is used once by St. Paul (Romans 1:27). The office of a bishop; meaning here, as everywhere else in Scripture, that of a presbyter, or priest. Ἐπισκοπή, in the sense of "the episcopate," occurs only here and Acts 1:20, where it is rendered "bishopric" in the A.V., and "overseer-ship" in the margin of the R.V., being the translation in the LXX. of Psalms 108:1-13. (109., A.V.) of the Hebrew וֹתדָקֻףְ, "his office." Elsewhere (Luke 19:44; 1 Peter 2:12; 1 Peter 5:6) it means "visitation." But ἐπίσκοπος, "bishop" (Psalms 108:2)—except in 1 Peter 2:25, where it is applied to Christ—always means the overseer of the particular flock,—the presbyter (Acts 20:28; Philippians 1:1; Titus 1:7); and ἐπισκοπεῖν the functions of such ἐπίσκοπος (1 Peter 5:2 compared with 1). It was not till the sub-apostolic age that the name of ἐπίσκοπος was confined to the chief overseer who had "priests and deacons" under him, as Timothy and Titus had. Possibly this application of the word arose from the visits of the apostles, and afterwards of men sent by the apostles, as Timothy and Titus, Tychicus and Artemas, were, to visit the Churches, being occasional and temporary only, as those of Visitors. For such occasional visitation is implied in the verb ἐπισκέπτεσθαι (Matthew 25:36, Matthew 25:43; Luke 1:68, Luke 1:78; Acts 7:23; Acts 15:36; James 1:27). Afterwards, when the wants of the Churches required permanent oversight, the name ἐπίσκοπος—vescovo (It.), eueque (Fr.), bischof (Get.), bisceop (A.S.), aipiskaupus (Moeso-Goth.), etc.—became universal for the chief overseer of the Church. A good work (καλοῦἔργου, not ἀγαθοῦ, as verse 10). Καλού means "honourable," "becoming," "beneficial," and the like. 1 Timothy 3:2 The for a, A.V.; therefore for then, A.V.; without reproach for blameless, A.V.; temperate for vigilant, A.V.; sober-minded for sober, A.V.; orderly for of good behavior, A.V. The bishop (see note on 1 Timothy 3:1); "a bishop" is better English. Without reproach (ἀνεπίληπτος); only here and 1 Timothy 5:7 and 1 Timothy 6:14 in the New Testament; not found anywhere in the LXX, but used by Thucydides, Euripides, and others, in the sense of "not open to attack," "blameless." The metaphor is said (though denied by others)to be from wrestling or boxing, when a man leaves no part of his body exposed to the attack of his adversary. The husband of one wife (comp. Titus 1:6). Three senses are possible. The passage may be understood (1) as requiring a bishop, (or presbyter) to have a wife, and so some took it even in Chrysostom’s time (though he does not so understand it), and so the Russian Church understands it; (2) as prohibiting his having more than one with at a time; (3) as prohibiting second marriages for priests and bishops. Bishop Wordsworth, Bishop Ellicott, and Dean Alford, among English commentators, all agree in thinking that (3) is the apostle’s meaning. In spite of such consensus, it appears in the highest degree improbable that St. Paul should have laid down such a condition for the priesthood. There is nothing in his writings when treating expressly of second marriages (Romans 7:2, Romans 7:3; 1 Corinthians 7:8, 1 Corinthians 7:39) to suggest the notion of there being anything disreputable in a second marriage, and it would obviously cast a great slur upon second marriages if it were laid down as a principle that no one who had married twice was fit to be an ἐπίσκοπος. But if we consider the general laxity in regard to marriage, and the facility of divorce, which prevailed among Jews and Romans at this time, it must have been a common thing for a man to have more than one woman living who had been his wife. And this, as a distinct breach of the primeval law (Genesis 2:24), would properly be a bar to any one being called to the "office of a bishop." The same case is supposed in 1 Corinthians 7:10-13. But it is utterly unsupported by any single passage in Scripture that a second marriage should disqualify a man for the sacred ministry. As regards the opinion of the early Church, it was not at all uniform, and amongst those who held that this passage absolutely prohibits second marriages in the case of an episcopus, it was merely a part of the asceticism of the day. As a matter of course, such writers as Origen and Tertullian held it. The very early opinion that Joseph, the husband of Mary, had children by a former wife, which finds place in the Protevangelium of James (9.), is hardly consistent with the theory of the disreputableness of second marriages. In like manner, the phrase in 1 Timothy 5:9, ἐνὸςἀνδρὸςγυνή, is best explained in accordance with the apostle’s doctrine about the lawfulness of a woman’s second marriage, as meaning that she was the husband of one man only, as long as her husband lived. (For the chief patristic opinions on the subject, see Bishop Wordsworth’s note, and Bingham’s ’Christian Antiquities,’ bk. 4. 1 Timothy 5:1-25.) Temperate (νηφάλιον); peculiar to the pastoral Epistles (see 1 Timothy 5:11 and Titus 2:2), but found in classical Greek. The verb νήφειν means "to be sober" (1 Thessalonians 5:6; 2 Timothy 4:5; 1 Peter 1:13; 1 Peter 4:7; 1 Peter 5:8). It denotes that temperate use of meat and drink which keeps the mind watchful and on the alert, and then the state of mind itself so produced. The opposite state of mind is described in Luke 21:34. Sober-minded (σώφρονα); in the New Testament only here and in Titus 1:8; Titus 2:2, Titus 2:5. But σωφρονέω is found in the Gospels and Epistles; σωφρονίζωσωφρονισμόςσωφρόνως, in the pastoral Epistles; and σωφροσύνη in 1 Timothy 2:15 (where see note). Orderly (κόσμιον; see 1 Timothy 2:9, note). Given to hospitality (φιλόξενον; as Titus 1:8 and 1 Peter 4:9). The substantive φιλοξενία is found in Romans 12:13; Hebrews 13:2. Apt to teach (διδακτικόν); only here and 2 Timothy 2:24, and Philo, ’De Proem. et Virt.,’ 4 (Huther). The classical word is διδασκαλικός, though chiefly applied to things. In the above-quoted passage in 1 Peter 4:1-19. the gifts of speaking and ministering are, as here, placed alongside that of hospitality. 1 Timothy 3:3 No brawler for not given to wine, A.V.; the R.T. omits the clause μὴαἰσξρερδη; gentle for patient, A.V.; contentious for a brawler, A.V.; no lover of money, for not covetous, A.V. No brawler (μὴπάροινον); only here and Titus 1:7; but, as well as παροίνιος, common in classical Greek, in the sense of "quarrelsome over wine." In Matthew 11:19 and Luke 7:34 "wine-bibber" is οἰνοπότης. In 1 Peter 4:3 the word for "excess of wine" is οἰνοφλυγία. No striker (μὴτλήκτην); only here and Titus 1:7. It is used, though rarely, in classical Greek for a "striker," "brawler." There is but weak manuscript authority for the reading in the T.R., μὴαἰσχροκερδῆ, not given to filthy lucre, which is thought to have been derived from Titus 1:7 (q.v.). The internal evidence, however, is in its favor, as something is wanted to correspond to ἀφιλάργυρον, just as πάροινον and πλήκτην correspond to ἐπιεικῆ and at, ἄμαχον respectively. Gentle (ἐπιεικῆ); as Titus 3:2. So also it is rendered in the A.V. of James 3:17; 1 Peter 2:18. It is very common in classical Greek, in the sense of "fair," "meet," "suitable," of things; and of "fair," "kind," "gentle," of persons. The substantive ἐπιεικεία means "clemency," "gentleness," (Acts 24:4; 2 Corinthians 10:1). Not contentious (ἄμαχον); only here and Titus 3:3 in the New Testament, and in Ecclus. 19:5 in the Complutensian edition. It is also used in this sense in AEschylus, ’Persse,’ 955, though its more common meaning in classical Greek is "invincible." No lover of money (ἀφιλάργυρον); only here and Hebrews xiii, 5. Ἁφιλαργυρία occurs in Hippocrates. The positive φιλάργυρος, φιλαργυρία, occurs in 1 Timothy 6:10; 2 Timothy 3:2; Luke 16:14. Neither the A.V. nor the R.V. quite preserves the form of the original sentence, where the three negative qualities (μὴπάροινονμὴπλήκτηνμὴαἰσχροκερδῆ, T.R.) are followed by three positive qualities (ἐπιοικῆἄμαχονἀφιλάργυρον—"gentle," "peaceful," and "indifferent about money"). 1 Timothy 3:4 One that ruleth well his own house. The ἐπίσκοπος is one who has to preside over and rule (προίστασθαι) the house of God (1 Timothy 5:17; Romans 12:8; 1 Thessalonians 5:12), as the high priest was called "ruler of the house of God" (1 Chronicles 9:11; Nehemiah 11:11). So in Justin Martyr the bishop is called ὁπροεστῶςτῶνἀδελφῶν (’Apology,’ 11) and simply ὁπροεστῶς, and similarly in Hebrews 13:7 the clergy are οἱἡγούμενοιὑμῶν, "they which have the rule over you." How needful, then, is it that he should rule well his own house, and have his own children in subjection! The testimony given in this passage to a married clergy is too clear to need any comment. In subjection (ἐνὑποταγῇ); as above, 1 Timothy 2:11, where see note. For the sense, comp. Titus 1:6, which leads us to apply the words, with all gravity (σεμνότητος), the contrary to "riot," ἀσωτία), to the children. The children of the ἐπίσκοπος are to exhibit that seriousness and sobriety of conduct which is in accordance with their father’s office, μετά, together with, as in 1 Timothy 1:14. 1 Timothy 3:5 But for for, A.V., knoweth for know, A.V. 1 Timothy 3:6 Puffed up for lifted up with pride, A.V. A novice (νεόφυτον); only here in the New Testament, but found repeatedly in the LXX. in its literal sense of "a tree" or "plantation" newly planted (Psalms 127:3 (Psalms 128:3, A.V.); Psalms 144:12; Isaiah 5:7). Here the novice or neophyte is one recently converted and received into the Church. As such he is not yet fit to be a ruler and a teacher of the brethren. The reason follows. Lest being puffed up he fall into the condemnation of the devil. Τυφωθεις, puffed up, is peculiar in the New Testament to the pastoral Epistles (1 Timothy 6:4; 2 Timothy 3:4), from τυφός, smoke (comp. λίνοντυφόμενον, "smoking flax," Matthew 12:10). The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; τυφόω, to wrap in smoke; τετύφωμαι, to be wrapt in clouds of conceit and folly (Liddell and Scott). The condemnation of the devil. A somewhat obscure phrase. It means either (1) the same condemnation as that into which the devil fell through pride,—and so Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or (2) the condemnation or accusation of the devil. In the latter case κρῖμα would be used in the same sense as κρίσις in Jude 1:9, and would mean the charge preferred against him by "the accuser of the brethren" (comp. Job 1:9; Job 2:4, Job 2:5). One of the senses of κρίνω is "to accuse"—like κατηγορεῖν (Liddell and Scott). And this view agrees with ὀνειδισμὸνκαὶπαγίδατοῦδιαβόλου in Jude 1:7, which means, not the trap into which the devil fell, but the trap laid by the devil. It remains doubtful which is the true sense, but (2) seems, on the whole, the most probable. The devil (τοῦδιαβόλου) can only mean Satan (Matthew 4:1; Matthew 13:39, etc.), though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in Jude 1:7. 1 Timothy 3:7 Good testimony from for a good report of, A.V.; that for which, A.V. Good testimony (μαρτυρίανκαλήν; see 1 Timothy 5:10). So it is said of Timothy himself that ἐμαρτυρεῖτο, "he was well reported of by the brethren" (Acts 16:2). In accordance with this rule, letters testimonial are required of all persons to be ordained, to the importance of character in a clergyman. Them that are without (τῶνἔξωθεν); used in Matthew 23:1-39. 27; Luke 11:39; 1 Peter 3:3; Revelation 11:2, etc., of that; which is outside or external literally, as the outside of the cup, the outer ornament of the body, the outside of the sepulcher, the outer court of the temple. It is synonymous with the more common form, ἔξω. (For the phrase, "they that are without" (οἱἔξω), as applied to those who are not members of the Church, see Mark 4:11; John 9:34, John 9:35; 1 Corinthians 5:12, 1 Corinthians 5:13; Colossians 4:5; 1 Thessalonians 4:12.) The opposite is ἔσωἔσωθεν (1 Corinthians 5:12; Matthew 23:25, etc.). So exoteric and esoteric, of doctrines intended respectively for the outside world or the inner circle of disciples. Reproach (ὀνειδισμόν); the reproaches anti revilings cast upon him by unbelievers (Romans 15:3; Hebrews 10:33; Hebrews 11:26; Hebrews 13:13). The verb ὀνειδίζειν has the same sense, and so in classical Greek. This reproach is further described as the snare of the devil, because it is through these revilings that the devil seeks to impair the power of his ministry and frighten him from the exercise of it. The genitive τοῦδιαβόλου depends only upon πασίδα, not upon ὀνειδισμόν. The καὶ does not indicate that there are two separate things into which he falls, but adds, as a description of the ὀνειδισμός, that it is "a snare of the devil." The idea in 1 Peter 5:8 is analogous. There it is by afflictions that the devil seeks to devour the disciple who is weak in faith. Those afflictions might well be described as παγίδατοῦδιαβόλου," a snare of the devil," set for weak souls. 1 Timothy 3:8 Deacons in like manner must for likewise must the deacons, A.V. Grave (σεμνούς); in Philippians 4:8 rendered "honest" in the A.V., and "honourable" in the R.V., and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of honnete, i.e. "respectable," "becoming the dignity of a man," comes nearest to the meaning of σεμνός. Ἄνηρσεμνός is a man who inspires respect by his conduct and deportment. It occurs again in Philippians 4:11 and in Titus 2:2. Double-tongued (διλόγους); only here in the New Testament, or indeed anywhere. The verb διλογεῖν and the noun διλογία are found in Xenophon and Diodorus Siculus, but in a different sense—"to repeat," "repetition." Here δίλογος is used in the sense of δίγλωσσος (Proverbs 11:13; Ecclus. 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be σεμνός, to inspire respect (comp. Titus 2:3 where the additional idea, most true, of the slavery of drunkards, is introduced). Greedy of filthy lucre (αἰσχροκερδεῖς); only here and in Titus 2:3 (T.R.) and Titus 1:7. The adverb αἰσχροκερδῶς occurs in 1 Peter 5:2, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Joshua 7:21) is another (see 1 Timothy 6:10). When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean. 1 Timothy 3:9 Holding the mystery of the faith in a pure conscience. Μυστήριον, a mystery, is that which, having been long hidden, is at length disclosed, either to men generally or to elect disciples. It is derived from μυέω, to initiate, of which the passive μυέομαι, to be instructed or initiated, is found in Philippians 4:12, and is common in classical Greek, being itself derived from μύω, "to close the lips as in pronouncing the syllable μῦ," whence also taurus. The idea is of something secret, which might not be spoken of. In the New Testament we have "the mysteries of the kingdom of heaven"; and St. Paul brings out the full force of the word when he speaks (Romans 16:25) of "the mystery which was kept secret (σεσιγημένου) since the world began … but is now made known to all nations for the obedience of faith" (see too Ephesians 3:3-6; Colossians 2:1-23:26, etc.). "The faith" is equivalent to "the gospel," or "the kingdom of heaven," or the "godliness" of Philippians 4:16 (where see note); and "the mystery of the faith" might be paraphrased by "the revealed truth of Christianity". What is added, "in a pure conscience," teaches us that orthodoxy without personal holiness is little worth. Holding "the truth in unrighteousness" is severely condemned by St. Paul (Romans 1:18). He says of himself (Acts 23:1), "I have lived in all good conscience before God until this day" (comp. Acts 24:16; 2 Corinthians 1:12; 1 Timothy 1:5, 1 Timothy 1:19, etc.). It is much to be observed how St. Paul, the great teacher of the doctrine of g-race, lays constant stress upon the functions of the conscience, and the necessity of having a pure conscience. 1 Timothy 3:10 Serve as deacons for use the office of a deacon, A.V.; if they be for being found, A.V. And let these also, etc. There is an ambiguity in the English here. It is not" these also"—these in addition to others, i.e. the bishops before named—but "these be also first proved." Their general character, as described in 1 Timothy 3:8, 1 Timothy 3:9, must not be taken upon loose hearsay, but must be put to the test by examination, by special testimony, by inquiry, and then, if they are ἀνέγκλητοι, not accused, not open to just blame, blameless, let them be admitted to serve as deacons (see 1 Timothy 3:13, note). The Church of England scrupulously acts up to these directions by requiring written testimonials, by personal inquiries made by the bishop, by the Si quis, by the appeal to the congregation in the Ordination Service, "Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of these persons presented to be ordained deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is;" as well as by the careful examination of the candidates. Blameless (comp. Titus 1:6, Titus 1:7); ἀνέγκλητος, rendered in the Vulgate nullum crimen habentes (which seems to explain the "notable crime" of the Ordination Service), and in Colossians 1:22 "unreprovable" both in the A.V. and the R.V. The whole passage, from Colossians 1:2 to Colossians 1:13, shows the supreme importance of a holy and blameless conversation in the clergy. 1 Timothy 3:11 Women in like maturer must for even so must their wives, A.V.; temperate for sober, A.V. Women. What is meant by these "women"? Certainly not women in general, which would be quite out of harmony with the context. The choice lies between (1) the wives of the deacons, as in the A.V.; (2) the wives of the episcopi and deacons; (3) deaconesses. This last, on the whole, is the most probable. The male deacons had just been spoken of, and so the apostle goes on to speak of the female deacons (at διάκονοι, Romans 16:1). He conceives of the deacon’s office as consisting of two branches— (1) the deacons, (2) the deaconesses; and gives appropriate directions for each. It must he remembered that the office of the early deacon was in a great measure secular, so that there is nothing strange in that of the deaconess being coupled with it. The retrain in 1 Timothy 3:12 to the male deacon is in favor of understanding "the women" of the deaconesses, as showing that the subject of the diaconate was not done with. Chrysostom (who says, "He is speaking of those who hold the rank of deaconesses") and all the ancient commentators, and De Wette, Wiesinger, Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following notes). Grave (σεμνὰς; see 1 Timothy 3:8, note). Not slanderers (μὴδιαβόλους, corresponding to the μὴδιλόγους of 1 Timothy 3:8). This use of διάβολος, which is the classical one, is peculiar in the New Testament to the pastoral Epistles (see 2 Timothy 3:3; Titus 2:3). Temperate (νηφαλίους; see 1 Timothy 3:2, note). It corresponds here to the μὴοἴνῳπολλῷπροσέχοντας of 1 Timothy 3:8. Faithful in all things (πιστὰςἐνπᾶδιν). This seems to refer specially to their being the almoners of the Church charities, and so favors the explanation of "women" as meaning deaconesses. Πιστός means especially "trusty" (Matthew 24:45; Matthew 25:21; Luke 12:42; Luke 16:10, etc.). 1 Timothy 3:12 Deacons for the deacons, A.V.; husbands for the husbands, A.V. Husbands of one wife (see above, 1 Timothy 3:2, note). Ruling, etc. (προιδτάμενοι); literally, being at the head of, presiding over (see 1 Timothy 3:4, note). In Romans 12:8 and 1 Thessalonians 5:12 it is applied to the spiritual ruler, the ἐπίσκοπος or πρεσβυτερος of the Church. Elsewhere only in the pastoral Epistles (above, 1 Thessalonians 5:4 and 1 Thessalonians 5:5; 1 Timothy 5:17; Titus 3:8, Titus 3:14). Their own houses (above, 1 Thessalonians 5:5). "Their own" is in contrast to" God’s house." 1 Timothy 3:13 Served well as deacons for used the office of a deacon well, A.V.; gain to themselves a good standing for purchase to themselves a good degree, A.V. Served… as deacons (διακονήσαντες); as in 1 Timothy 3:10. In this technical sense only found in these two passages; which well agrees with the late date of this Epistle, when the technical sense of διάκονος was established. Gain to themselves a good standing. The sense of the passage depends a good deal upon the exact meaning of βαθμός. In 1 Samuel 5:4, 1 Samuel 5:5, in the LXX., βαθμός is the rendering of נתָּפְםִ (rendered αἴθριον in Ezekiel 9:3; Ezekiel 10:4), a somewhat unusual word for a "threshold." In 2 Kings 20:9, 2 Kings 20:10, 2 Kings 20:11, it is the rendering of הלָעֲםַ, "a degree on the sun-dial." This latter seems to suit better the verb περιποιοῦνται, they gain or acquire, which suggests the idea of advancement. It does not follow that St. Paul had in his mind their advancement from the "inferior office" to "the higher ministries in the Church" (Ordination Service); he may merely have meant to say that the discharge of the duties of a deacon in an efficient and exemplary manner raised a man to high estimation in the Church, and so gave him confidence in confessing the faith of Jesus Christ both by word and deed. Gain to themselves (περιποιοῦνται); acquire by purchase or otherwise. Frequent in the LXX.; but only elsewhere in the New Testament in Acts 20:28. Boldness (παρρησίαν); very common in the New Testament (comp. Acts 4:13, Acts 4:29, Acts 4:31; Ephesians 6:19; Philippians 1:20, etc.), where it is especially applied to boldness in preaching the gospel of Christ. This seems to imply that St. Paul contemplated preaching as a part of the deacon’s work. We know that Philip the deacon and Stephen the deacon were both preachers. 1 Timothy 3:14 To come unto thee; to Ephesus, where Timothy was (1 Timothy 1:3). 1 Timothy 3:15 Men ought to behave themselves for thou oughtest to behave thyself, A.V. To behave thyself (ἀναστρέφεσθαι); variously rendered, both in the A.V. and the R.V., "to have one’s conversation," "to live," "to pass (one’s time)," "to be used" (Hebrews 10:33). It is literally "to go up and down" a given place, "backwards and forwards," hence "to dwell in it." The substantive ἀναστροφή, in the thirteen places where it occurs in the New Testament, is always rendered "conversation" in the A.V.; in the R.V., "manner of life," "life," "issue of life," "manner of living," "behaviour," "living." It is a favorite word in the two Epistles of St. Peter, where it occurs eight times. The house of God. This phrase here denotes, as it is explained in the following words, the Church on earth. So Hebrews 3:6, "Christ as a Son over his house; whose house are we," where the reference is to Numbers 12:7, "My servant Moses... is faithful in all mine house." The Church of the living God. Here is again a somewhat remarkable resemblance to the phraseology of the Epistle to the Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God.... to the general assembly and Church of the Firstborn" (Hebrews 12:22, Hebrews 12:23). However, the phraseology is not peculiar to the Epistle to the Hebrews. Thus we read in 2 Corinthians 6:16, "Ye are the temple of the living God." The phrase, "the living God," occurs seven times in St. Paul’s Epistles, and four times in the Epistle to the Hebrews. It occurs three times in the Gospels, once in the Acts of the Apostles, and once in the Revelation. Here it is used by St. Paul to enhance the obligation to a holy and blameless walk in those who have the oversight of his Church. The pillar and ground of the truth. Some apply these words to Timothy himself (Gregory of Nyssa, Gregory Nazianzen, Basil, and others cited by Alford), after the analogy of Gal 2:9, where James, Cephas, and John are said to be "pillars" (στύλοι), and Revelation 3:12, where it is said of him that over-cometh, "I will make him a pillar (στύλον) in the house of my God." And so, in Venantius Fortunatus, St. Paul is called "stilus ille." But the metaphors of "a pillar" and "a foundation" do not all suit the verb ἀναστρέφεσθαι; and it is well argued that the absence of the pronoun σε is unfavorable to the application of "the pillar and ground of the truth" to the subject of the first clause. It is therefore better to understand this clause as descriptive of the Church of God. The Church is the pillar of the truth. It supports it; holds it together—binds together its different parts. And it is the ground of the truth. By it the truth is made fast, firm, and fixed. The ground (ἑδραίωμα). This word only occurs here at all; ἑδραῖος, common both in the New Testament, the LXX., and in classical Greek, means "fixed," "firm," or" fast." In the A.V. of 1 Corinthians 7:37 and 1 Corinthians 15:58, "steadfast;" Colossians 1:23 (where it is coupled with τεθεμελιωμένα), "settled." Thence ἑδραιόω in late Greek, "to make firm or fast," and ἑδραίμα, the "establishment" or "grounding" of the truth; that in and by which the truth is placed on a sure and fixed basis. 1 Timothy 3:16 He who for God, A.V. and T.R.; manifested for manifest, A.V.; among the nations for unto the Gentiles, A.V.; in for into, A.V. Without controversy (ὁμολογουμένως); only here in the New Testament, but used in the same sense in the LXX. and in classical Greek, "confessedly," by common confession. Great is the mystery of godliness. This is said to enhance the glory of the Church just spoken of, to whom this mystery has been entrusted, and so still further to impress upon Timothy the vital necessity of a wise and holy walk in the Church. The mystery of godliness is all that truth which "in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit." Godliness (τῆςεὐδεβείας); i.e." the Christian faith;" what in 1 Timothy 6:3 is called "The words of our Lord Jesus Christ, and the doctrine which is according to godliness (τῇκαταὐσεβείανδιδασκαλὶᾳ)," and in 2 Timothy 1:1, "The truth which is according to godliness." In 2 Timothy 1:9 it is "the mystery of the froth, where ἠπίστις is equivalent to ἡαὐσεβεία. Bishop Ellicott, however, does not admit this objective sense of ἡπίστις or ἡαὐσεβεία but explains the genitive as "a pure possessive genitive," the mystery appertaining to, or the property of, subjective faith and godliness; but this is a use not borne out b- any passage in which the word "mystery" occurs. It is always mysteries (or mystery) of the kingdom of God, of Christ, of God, of the gospel, and the like. In the following passages the objective sense of ἠπίστις is either necessary or by far the most natural: Acts 3:7; Acts 13:8; Acts 14:22; Acts 16:5; Galatians 1:23; Ephesians 4:5; Philippians 1:27; Colossians 1:23; Colossians 2:7; 1 Timothy 1:19; 1 Timothy 5:8; 1 Timothy 6:10,1 Timothy 6:21; 2 Timothy 4:7; Titus 1:13; James 2:1; Jud James 1:3. Having thus exalted the "mystery of godliness," St. Paul goes on to expound it. He who (ὅς). This is generally adopted now £ as the true reading, instead of Θεός (ΟΣ, instead of ΘΣ). Bishop Ellicott satisfied himself, by most careful personal examination, that the original reading of the Cod. Alex. was ΟΣ, and that it had been altered by a later hand to ΘΣ. The Cod. Sinait certainly has ὅς, and to this all the older versions agree. The Vulgate has quod, agreeing with sacramentum and representing the Greek ὁ Accepting this, then, as the true reading, we proceed to explain it. Ὅς, who, is a relative, and must, therefore, have an antecedent. But there is no expressed antecedent of the masculine gender for it to agree with. The antecedent, therefore, must be understood, and gathered from the preceding words, τὸμυστήριοντῆςεὐσεβείας. It can only be Christ. The mystery of the whole Old Testament, that which was wrapped in types and hidden under veils, was Christ (Colossians 1:27). Moses spake of him, the Psalms speak of him, the prophets speak of him; but all of them spake darkly. But in the gospel "the mystery of Christ" (Colossians 4:3)is revealed. Christ is the Mystery of Christianity. It is, therefore, no difficult step to pass from "the mystery" to "Christ," and to supply the word "Christ" as the antecedent to "who." Was manifested (ἐφανερώθη); a word frequently applied to Christ (John 1:31; 1 John 1:2; 1 John 3:5, 1 John 3:8, etc.). The idea is the same in John 1:14. Justified in the spirit. This is rather an obscure expression. But it seems to describe our Lord’s spotless righteousness, perhaps with special reference to the declaration of it at his baptism, "This is my beloved Son, in whom I am well pleased." We have the same contrast between the flesh and the Spirit of Christ in 1 Peter 3:18. And between the flesh and the spirit of a Christian man in Romans 8:10, "The body is dead because of sin, but the spirit is life because of righteousness." To this clause apparently the remark of Chrysostom applies, "God became man, and man became God." "The spirit" seems to mean the moral nature—the inner man. Seen of angels. Perhaps the multitude of the heavenly host who welcomed the birth of Christ were permitted to see the new-born Babe, as he seems to have done who described him to the shepherds as "wrapped in swaddling clothes" (Luke 2:12-14). Angels ministered unto him after the temptation (Mark 1:13), and in the Garden of Gethsemane (Matthew 22:43, where the word ὤφθη is used), and at his resurrection (Matthew 28:2). The special interest of angels in the "great mystery" is referred to in 1 Peter 1:12; Hebrews 1:6. Preached among the nations (ἐκηρύχθηἐνἔθνεσιν). It would have been better to keep the rendering "Gentiles" here, to mark the identity of thought with Ephesians 3:6, Ephesians 3:8, where, in the apostle’s view, the preaching of the gospel to the Gentiles, that they might be fellow-heirs with the Jews of the promises of God, is one main feature of the mystery. Believed on in the world. The next step in this ascending scale is the acceptance of Christ in the world as the Savior thereof. The language here is not stronger than that of Col 1:5, Colossians 1:6, "The word of the truth of the gospel, which is come unto you; even as it is also in all the world, and beareth fruit." And in Colossians 1:23, "The gospel which was preached in all creation under heaven" (comp. Romans 1:8). The statement in Mark 16:15-20 might almost have been in St. Paul’s mind. Note the use there of the words κηρύξατεἐκηρύξαν, τὸνκόσμονὀπιστεύσαςπιστεύσασιἀνελήφρη. Received up in glory. The change of "into" (A.V.) into "in" is of very doubtful propriety. In New Testament Greek ἐν, frequently follows verbs of motion, and means the same as εἰς, like the Hebrew בְּ. Our Lord is net said to have ascended in glory (as he appeared at the Transfiguration), but, as St. Mark has it, "He was received up into heaven, and [there] sat down at the right hand of God," fulfilling John 17:5. This grand burst of dogmatic teaching is somewhat like that in 1 Timothy 2:5-7. There is no adequate evidence of its being, as many commentators have thought, a portion of a hymn or creed used in the Church. It rather implies the same tension in the apostle’s mind which is apparent in other parts of the Epistle. 1 Timothy 3:1-16.—The clergy. It was one of the weightiest duties laid upon Timothy, when called to be the spiritual ruler of the Church of Ephesus, to take care that the priests and deacons were men well qualified for their holy office. The condition of a congregation depends so largely upon the spiritual character of those who minister to it, that the choice of fit persons to serve in the sacred ministry of God’s Church is a matter of vital importance to the welfare of the people, and demands the utmost wisdom and fidelity of those who have the chief oversight of the house of God. Accordingly St. Paul lays down with great care the qualifications of priests and deacons respectively. For the priest an irreproachable character amongst those outside as well as those inside the Church, in order to ensure respect; a life of chastity, that his example may give no countenance to a lax morality; strict temperance in the use of meat and drink, both for his own sake and as an example to others; a staid, sober mind and demeanor, as becomes one who lives near to God, and handles holy things; a large hospitality, as one who counts all he has to belong to the Church, whose servant he is; aptitude to teach the doctrines of the gospel, and a delight in teaching; a placable, gentle disposition, abhorring brawls and quarrels, and studying peace with all men; the absence of all greediness and covetousness, as one whose conversation is in heaven, and as one determined to be fair and impartial in all his dealings with men;—these are the things needful for one who is a priest in the Church of God. But besides these strictly personal qualifications he must have a well-ordered house. His family must bear the traces of a gentle but firm parental discipline. He that is a ruler in the house of God must show that he can rule his own children and servants; and a portion of the gravity and sobriety of the man of God must be seen in the members of his household. With regard to deacons, they too must be grave in their demeanor and conversation; in all their private intercourse with the members of the Church where they serve, they must be conspicuously honest and ingenuous. In all social intercourse they must show themselves temperate and abstemious. In handling the public money, and ministering the alms of the faithful, they must make it clear that none sticks to their own fingers, and that they have no eye to gain in the ministrations they undertake. The spirit of their ministrations must be "all for love and nothing for reward." Nor must they be only honest men; they must be devout believers in the Lord Jesus Christ, thoroughly instructed in the mystery of the Christian faith, and adorning that faith by their personal holiness. As regards their families, the same rule applies to them as to the priests. Like the priests, they hold office in the Church of God; they minister in that temple where God’s pure truth is fixed and established for ever; they are the expounders, with the priests, of the great mystery of godliness, the incarnate Word, the preached Jesus, the glorified Christ. What, then, ought their character to be; how high above things earthly, how closely assimilated to the glorious holiness of heaven! BY T. 1 Timothy 3:1.—The Christian pastorate a good work. The apostle, having in the previous chapter regulated the worship of the congregation and placed it in the hands of men, not women, now proceeds to describe the qualifications of the pastors of congregations, as if to imply that the pastorate did not belong to all men. I. THE OFFICE OF PASTOR IS A GOOD WORK. "Faithful is the saying, If any one seeketh the office of pastor [or, ’bishop’], he desireth a good work." 1. The office in question was held by persons called by the two names of bishop and elder. (1) The apostle uses the terms of the same office (Titus 1:5-7). (2) The terms came from two different quarters. The term "elder," or "presbyter," was of Jewish origin, and was earlier than the other, having been long in use in the synagogue administration. It had respect primarily to the age of those presiding over the religious community, but came by-and-by, and especially in the Christian Church, to signify its head, and was a title of dignity and gravity. The other term, "bishop," came from the Greek world, and was a designation of the duties of the office as involving an oversight of the Churches. (3) The term "bishop" is, therefore, mostly employed of the Churches in Asia Airier, consisting of converted Greeks, but the Jewish term "elder" had precedence of it at that earlier stage when the Church consisted of a nucleus of converted Jews. In Crete, where the Greek and Jewish elements were about equally powerful, both terms are used. 2. The office in question is a good work. This was one of the faithful sayings of the apostle. It was (1) a work, not a sinecure, or title of honor, but a laborious office, and therefore pastors are called "laborers in the Word and. doctrine;" (2) a good work, being excellent in itself, and in its aims as for the good of men and the glory of God. II. THE IS A WORTHY OBJECT OF . "He desireth a good work." It may be laudably desired, not as an office of profit or honor, but with a supreme regard to the glory of God and the welfare of man, and ought not to be undertaken except by those who have a real delight and pleasure in acting upon these great principles.—T.C. 1 Timothy 3:2.—The positive qualifications of the Christian pastor. The apostle first sets forth those qualifications which respect the personal life of the pastor, and afterwards those which affect his family life. His personal qualifications are those of a spiritual and moral order presented positively. I. HE OUGHT TO BE . It may be hard for a faithful man to avoid the censure of a critical society, but he must be irreproachable as being guilty of no scandal, and, above all, free from the vices enumerated under the negative aspect of his qualifications. He must be held in high moral repute by the community around him. II. HE IS TO BE THE HUSBAND OF ONE WIFE. 1. This condemns the rule of celibacy in the Church of Rome. It is quite absurd to say that the "one wife’ is the Church; for the context regards the minister as having relation both to a Church and to a wife (1 Timothy 3:5). Besides, this Roman ides would make the Church the wife of many husbands. Where the apostle, in the seventh chapter of 1 Corinthians, seems to favor a celibate condition "on account of the present distress," it is not on account of any superior holiness belonging to the unmarried state, but because it sometimes affords a better opportunity for pursuing Christian work under trying conditions. 2. It does not necessarily compel pastors to marry, like the Greek Church, which yet inconsistently reserves its bishoprics for unmarried monks. But it clearly gives the preference to a married ministry. 3. It does not mean that a pastor is to avoid a second marriage—as the Greek Fathers generally understood it under the growing influence of Eastern asceticism—because the apostle sanctions such marriages (1 Corinthians 7:1); and, secondly, because a remarrying does not make a pastor more than the husband of one wife. 4. It seems, then, to mean that the pastor was to be "the husband of one wife," avoiding the polygamy that was then so common among the Jews, and the system of divorce still so common in that age, and remaining faithful to the wife of his choice. III. SOBER. He must be not only so in eating and drinking, but watchful over himself, his work, and his actions. IV. . With a sound judgment and good understanding, capable of directing himself wisely in the midst of difficult situations. V. ORDERLY. With a due proportion in his life, modest in deportment, courteous to all, of a calm temper and grave demeanor. VI. GIVEN TO . In an age when Christians traveled from place to place, and were exposed to the risks of evil companionship in public inns, it was important that pastors should be able to show hospitality, and assist with their counsel as well as with the necessaries of life. VII. APT TO TEACH. The pastor must have the capacity to impart Christian knowledge, the ability to interpret Scripture, to explain its doctrines, to enforce its precepts, and to defend it against errorists of every class. He must possess the gifts of utterance and knowledge. He must have both "skill and will, ability and dexterity, being neither ignorant of his duty nor negligent in the performance of it."—T.C. 1 Timothy 3:3.—The negative qualifications of the Christian pastor. I. NOT VIOLENT OVER WINE. In allusion not so much to drunkenness as to the noisy and quarrelsome temper which is generated by wine bibbing. The word impliedly condemns both cause and effect. II. NO STRIKER. In evident allusion to the previous temper. The pastor must never lift his hand in anger or violence. III. . Reasonable and gentle, rather disposed to take wrong than avenge it. IV. NOT . Neither litigious nor quarrelsome, seeking peace with all men. V. NO LOVER OF MONEY. He must appear to be perfectly disinterested, not mercenary in his aims, not seeking his own things rather than the things of Jesus Christ; but, on the contrary, he must himself be generous and hospitable and kind, with a heart and a hand ever ready to relieve distress.—T.C. 1 Timothy 3:4, 1 Timothy 3:5.—The Christian pastor in his home life. The apostle here turns to the family life of the pastor as an important element affecting the public examination of his character. I. THE OF A WELL-ORDERED . "One that ruleth well his own house, having his children in subjection with all gravity." 1. The pastor is no ascetic recluse, but shares in the everyday life of the world. 2. He must have firmness and authority to rule his family—wife, children, and servants; not slack in his rule like old Eli, but faithful as Abraham, who not only taught but commanded his children and household to keep the way of the Lord. 3. He is to rule gently yet firmly, so as, while securing subjection in his household, he creates that gravity of deportment which is the accompanying grace of obedience in children reared under wise and loving mastery. II. THE WELL-ORDERED THE TEST OF FITNESS FOR THE RULE OF THE HOUSE OF GOD. "For if a man know not how to rule his own house, how shall he take care of the Church of God?" 1. The argument is from the less to the greater. The family is the lesser sphere, the Church the larger family. The family needs much prudence, care, forethought, affection. But while it is the narrowest sphere, it is governed with peculiar advantages, arising from the feelings of love and dependence on the part of the children. If there is failure here, there is a self-evident unfitness for the wider and more complex administration of the Church. 2. The Church of God is to be a subject of anxious care to the pastor. The Greek word implies this thought. The apostle himself had the care of all the Churches upon him. But the pastor has a care for the individual members of his flock, to seek the conversion of sinners, to instruct the ignorant, to guide the perplexed, to comfort the doubting, to check the wayward, and to defend the flock against errorists. "Who is sufficient for these things?"—T.C. 1 Timothy 3:6.—The pastor must not be a novice. "Not a novice." I. THE OF IN A PASTOR. The apostle does not refer to youth, but to inexperience. Yet the qualification must be regarded relatively; for a longer or a shorter probation might be required, according to circumstances. The Church at Ephesus had been long enough established to admit of a selection being made out of men of Christian experience and wisdom. It is significant to remark that no definite age is assigned for candidates for the ministry. In a Church like that of Ephesus, threatened with heresy within and violence without, it was necessary that the elders should be men with a rare understanding of the mysteries of the faith, and with a large fund of sanctified experience. II. THE REASON OR GROUND OF THE APOSTLE’S COUNSEL. "Lest, being besotted with pride, he should fall into the condemnation of the devil." 1. The risk of the novice is an undue self-elation, arising from the thought of the dignity of his office and of the estimation in which he is held on account of his gifts. His judgment would thus become clouded, and he would fail to see the true relation of things. 2. The consequence would be his falling under the very condemnation pronounced upon the devil. Thus a blinding pride would receive its just retribution. 3. It is evident that the apostle believed in the existence of a personal evil spirit, the adversary of God and man. It is equally evident that he regarded the fall of the devil as clue to pride, and that he regarded him as the tempter of man.—T.C. 1 Timothy 3:7.—The pastor must have an honest preparation before the world. He must stand well both without and within the Church. I. THE OF AN . "But he must also have a good testimony from them that are without." 1. It is a mistake to ignore or defy the opinion of the world in matters falling fairly within its judgment. What we do ought not only to be "acceptable to God, but approved of men" (Romans 14:18). "Let not your good be evil spoken of" (Romans 14:16). The world understands the principles of natural justice. The minister cannot violate these without loss of reputation and influence. 2. A blameless life is calculated to make a deep impression on the world. "Let your light so shine before men, that they, seeing your good works, may glorify your Father which is in heaven" (Matthew 5:16). Your holy walk ought to attract "those that are without" into the happy communion of the Church. 3. It is a great evil to blast the reputation if Christian ministers, for it undermines their influence for good. II. THE DANGERS OF A BEFORE THE WORLD. "Lest he fall into reproach and the snare of the devil." It would be a great risk to introduce into the ministry one who had once followed a loose life, because those who were familiar with his history would be ready to suspect the purity of his congregation from the blemished reputation of its pastor. The effect in the minister might be diverse. 1. He might be excited to an angry resentment of such disagreeable attacks. 2. He might fall into despair, and thus become reckless, and ultimately justly the worst imputations of the world. 3. He might cease to reprove transgressors because he had not the courage to condemn faults which were only too observable in himself. Thus the devil would set its snares around him for his undoing. When George III. was asked to give a bishopric to a clergyman who had made a serious lapse from virtue, and was told that the clergyman had long ago repented of it, his appropriate answer was, "I would rather appoint bishops who had not that particular sin to repent of."—T.C. 1 Timothy 3:8, 1 Timothy 3:9.—The qualifications of deacons. The apostle next proceeds to direct Timothy respecting the character and appointment of another class of office-bearers. I. THE ORDER OF DEACONS. 1. Their origin. We find the first trace of the order about two years after the Ascension (Acts 6:1-4). It owed its origin to a necessity that arose from the extension of the Church. Seven deacons were appointed as almoners. They are not so called, but their name is traceable in the two terms which indicate the sphere of their office, "serving tables" and "ministry" (διακονίαδιακονεῖντραπέζαις). 2. Their sphere of duty. It is expressly distinguished from "the ministry of the Word" and "prayer" (1 Timothy 3:4), and was therefore, as the "serving of tables" signifies, an office for the care of the poor and strangers who might be connected with the Church. The deaconship was, therefore, a purely secular office. 3. Historic notices of deacons. The earliest notices of the order are apparently in Romans 12:7, "Or ministry (deaconship), let us wait on our ministering" (deaconship); in 1 Corinthians 12:28," helps" (ἀντιλήψεις); and at a later time in 1 Peter 4:11, "If any man minister" (διακονεῖ). We read in Philippians 1:1 of "the bishops and deacons," and in Romans 16:1 of Phoebe as "a deaconess" of the Church at Cenchrea. II. THE OF DEACONS. 1. "Grave." Of a serious demeanor, befitting the position of responsibility held by them. 2. "Not double-tongued." Not saying one thing to one person and another to another, under the pressure, perhaps, of applications for assistance; or, not promising aid which is afterwards withheld. Misunderstandings would necessarily arise from any kind of prevarication. 3. "Not addicted to much wine." The deacons must not be given to pleasures of the table, which render people unfit for disagreeable duty, and tempt to the consumption of the wealth committed to their keeping. 4. "Not lovers of base gain." There might otherwise arise a Judas among the deacons to embezzle the Church funds. 5. "Holding the mystery of the faith in a pure conscience." (1) The mystery is what faith is conversant with—a thing once secret, but now revealed by Christ’s gospel; called variously "the mystery of God," "the mystery of Christ," "the mystery of his will," "the mystery of godliness," and "the mystery of the gospel," which is the great subject of gospel-preaching. It was the mystery of redemption through the blood of Christ. (2) The mystery of faith was not to be speculatively, but practically, held and maintained. "In a pure conscience." The deacons were to be sincerely attached to the truth, and to realize its practical power in their life and experience. (3) They are to "hold the mystery," not to preach it. There is no intimation that the deacons, as such, were preachers, though two of them (Stephen and Philip) are afterwards found acting as evangelists. III. THE METHOD OF THEIR . "And these also let them first be proved; then let them serve as deacons, if they are without blame." 1. The election of the seven deacons was left in the hands of the Christian people themselves. (Acts 6:3.) 2. There is no formal method prescribed for testing their qualifications. Their fitness could be easily judged of without any regular investigation. The moral element, however, was to be supreme in such appointments; for they were not chosen unless they were "without blame." 3. Their formal appointment to service. Let them serve in the various branches of their office as deacons.—T.C. 1 Timothy 3:11.—The qualifications of deaconesses. "Women in like manner must be grave, not slanderers, sober, faithful in all things." The allusion is evidently not to the wives of deacons, but to deaconesses. Why should the duties of deacons’ wives be set forth when there is no allusion to the duties of ministers’ wives? The omission of all mention of domestic duties in this case is significant. I. THE ORDER OF . There was evidently such an order in the primitive Church. Phoebe of Cenchrea (Romans 16:1), Euodias and Syntyche (Philippians 4:2), and probably the association with which Dorcas was connected at Joppa (Acts 9:36-41), seem to have belonged to the order. The order did not cease to exist till the fifth century in the Latin Church, and till the twelfth in the Greek Church. It had its origin, probably, in the extreme jealousy which guarded the relations of the sexes in early times, for women were comparatively secluded from the society of men. Deaconesses were, therefore, appointed to maintain the religious intercourse of Christian women with a Church whose ministrations were in the hands of men. II. THE OF . 1. "Grave." Not given to levity or gay manners, but sober in speech, gesture, and dress. 2. "Not slanderers." Not too ready to take up an accusation against the poor, or too ready to use the tongue in the way of false insinuation. 3. "Sober." Not to be given to pleasures of the table, but showing a seemly abstemiousness. 4. "Faithful in all things." Faithful in all ecclesiastical duties. (1) Faithful to the poor, whose secrets are to be jealously kept; (2) faithful to the Church, which entrusts its funds to their wise and discriminating distribution; and (3) faithful to God in all religious obligations whatsoever.—T.C. 1 Timothy 3:12, 1 Timothy 3:13.—The domestic duty of deacons. The apostle here returns to add some further injunctions about deacons, as well as to suggest a reason for exacting the qualifications already described. I. THE DEACONS’ . 1. "Let the deacons be the husbands of one wife." The same qualification is needed for deacons as for bishops, for their houses were to be examples of purity, peace, and orderliness. 2. "Ruling their children and their own houses well." The father of a loving household would be best fitted for the sympathetic administration of funds allocated to the poor, while the pious order of his family would enhance the public confidence in the reality of his religious character. II. REASON FOR THE VARIOUS . "For those who have done the work of a deacon well obtain for themselves a good degree, and much boldness in the faith which is in Christ Jesus." 1. The good degree does not refer to promotion to higher ecclesiastical office. The idea, indeed, would be quite an anachronism. 2. It refers to the place of honor and distinction that will be given to the faithful deacon in the day of final recompense. The doctrine of rewards is that of Scripture, and especially of our Lord’s parables (Matthew 25:45; Luke 19:11-27). 3. There is the further idea of the joyful confidence toward God which would characterize him in view of a faithful discharge of his duties—a confidence springing out of faith resting in Jesus Christ.—T.C. 1 Timothy 3:14, 1 Timothy 3:15.—The importance of a due regulation of Church order. The apostle expected to visit Ephesus shortly, but in case of his visit being delayed by necessary causes, he deemed it right to give Timothy these instructions in writing respecting the appointment of bishops and deacons, and other details of Church order. "These things I write to thee, hoping to come shortly; but if I should tarry, [I write them] that thou mayest know how thou oughtest to conduct thyself in God’s house." I. THE OF A DUE ORDER IN THE CHURCH. 1. Darbyites suppose that it is wrong for man to make arrangements in God’s Church—that it is the Holy Ghost who should regulate the order of worship and service, and that his presidency should be recognized in everything. In that case why should the apostle have been at such pains to regulate even the ministrations of prophets and speakers with tongues at Corinth? God is a God of peace, not of confusion (1 Corinthians 14:33). 2. It was not enough for Timothy to stir up his own persona! gifts and do the work of an evangelist, but he must execute the special commission he had received from the apostle, to regulate the appointment of the office-bearers of the Church, and the details of Church worship. The Church was to be guided in choice of ministers by the considerations suggested by the apostle. 3. There was special reason for these instructions in the rise of heresies at Ephesus and elsewhere. (1 Timothy 4:1-3.) II. THE DIGNITY AND OFFICE OF THE CHURCH. It is "God’s house, which indeed is the Church of the living God, the pillar and basement of the truth." 1. It is the Church of the living God. (1) It is so, regarded either as the Christian congregation with a local reference, or as the whole Church of the redeemed, in communion with Christ and with each of its members. (2) Its internal glory consists in the fact that it is no material temple of dead deities, like the proud temple of Diana which reared itself aloft over the roofs of Ephesus; but a spiritual community, realizing the living and personal presence of God in the midst of it. 2. It is the house of God. (1) This term denoted primarily the temple at Jerusalem, and secondarily the covenant people (Numbers 12:7; Hosea 8:1), who had God for a Sanctuary or Dwelling-place (Psalms 90:1; Ezekiel 11:16). There was a mutual indwelling—they in him, and he in them. (2) It now denotes the Church of God, represented variously as (a) a spiritual building resting on Christ as chief Corner-stone (Ephesians 2:20); (b) as the true temple in which God dwells (1 Corinthians 6:16); (c) as the household or "house of God," over which is Christ as Son (Hebrews 3:6)—"whose house are we." Moses was servant in this house, Jesus a Son over it; it was, therefore, the same house in the two dispensations. A proof, in opposition to Darbyism, that the Church existed in Old Testament times, and did not first come into existence at Pentecost. 3. It is the pillar and basement of the truth. (1) Negatively, Christ, and not the Church, is the only ground of truth. "For other foundation can no man lay than that is laid, which is Christ Jesus" (1 Corinthians 3:11). This passage implies that the Church rests upon the truth rather than that the truth rests on the Church. But a misapprehension arises from confounding the truth as it is in itself with the truth as apprehended by believers and acknowledged before the world. Further, the truth does not derive its authority from the Church, but from Christ. (2) Positively, the passage sets forth (a) the presentative manifestation of the truth; for "the Church is the pillar of the truth." The Church is to hold up the saving truths of the gospel before the eyes of men. It is a pillar inscribed all over with the truth. Without the Church "there would be no witness, no guardian of archives, no basis, nothing whereon acknowledged truth would rest." It is the Church which holds the deposit of truth, and perpetuates it from generation to generation. (b) The passage sets forth the stability of the truth. "The Church is the basis of truth." The truth finds its true basis in the hearts of believing men, who hold forth the glories of redemption amidst all the fluctuations of the world. There is nothing in this exposition to sanction the assumptions of the Church of Rome, because she must first substantiate her claims to be a teacher of the truth before she can be regarded as "a pillar and ground of the truth."—T.C. 1 Timothy 3:10.—The treasure of truth committed to the Church’s guardianship. I. IT IS CHRIST IN ALL HIS AS THE MYSTERY OF . This implies that he is the Revelation of God to man; for God "has made known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the Hope of glory" (Colossians 1:27). Thus Christianity is Christ. He is the Center of Christian theology, as he is the Object of Christian faith and love. II. THE OF THE PERSON OF CHRIST. He is set forth as the Life of the Church, and if he were not God as well as man, the mystery would not be so obvious to our understanding. 1. He was "manifested in the flesh." This very expression implies the divinity of Christ; for it would be superfluous, if not absurd, to say these words of any mere man. The words imply (1) that it was essential Deity that was manifested; (2) that it was a manifestation made, not to our understanding, but to our senses; (3) that there was a real incarnation, for he was manifest in the flesh, or, as John says, "The Word was made flesh." It was not only by the flesh, but in the flesh. 2. He was "justified in the spirit." He was approved to be righteous in the higher principle of spiritual life within him. There is no allusion to the Holy Spirit. The spirit here is the counterpart of the flesh. Christ fulfilled all righteousness. If his manifestation in the flesh exhibited his true and real humanity, his justification in the spirit exhibited his holiness and perfection. The passage consists of a series of parallel clauses, of which every two form a connected pair. 3. He was "seen of angels." In the sense of showing himself to them in his incarnation. They announced his advent, they ministered to his wants, they heralded his resurrection, they attended him in his triumphant return to heaven, and they now see him in his glorified humanity. 4. He was "preached among the Gentiles." Here, again, is another pair of opposites; the angels inhabitants of a holy heaven, the Gentiles inhabitants of a sinful earth. It was one of the six glories of our Redeemer that he was to be a "Light to the Gentiles" (Isaiah 49:6). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ 1 Timothy 4:1 But for now, A.V.; saith for speaketh, A.V.; later for the latter, A.V.; fall away for depart, A.V. The Spirit saith expressly (ῥητῶς); only here in the New Testament, and very rare in classical Greek. But the adjective ῥητός, in the sense of something "laid down," "definite.... expressly mentioned," is common. It was, doubtless, on account of these prophetic warnings of a falling away from the faith, that the apostle gave the preceding heads of Christian doctrine in such a terse and tangible form, and laid such a solemn charge upon Timothy. (For examples of these prophetic utterances, see Acts 11:28; Acts 13:2; Acts 20:23; Acts 21:11; 1 Corinthians 12:8; 1 Corinthians 14:1-40. ’30, 32, etc.) Shall fall away (ἀποστησονται). So St. Paul says (2 Thessalonians 2:3) that the day of Christ will not be, "except the falling away (ἡἀποστασία) come first" (comp. Hebrews 3:12). The faith; objective (see 1 Timothy 3:9 and 1 Timothy 3:16, note). This "falling away" is to take place ἐνὑστέροιςκαιροῖς; not, as in the R.V., in "later times," but as in the A.V., "the latter times." The adjective ὕστερος is only found here in the New Testament. But in the LXX. (e.g. 1 Chronicles 29:29; Jeremiah 1:19; Jeremiah 27:17, LXX.), ὕστερος means "the last," as opposed to "the first." And so the adverb ὕστερον always in the New Testament (see Matthew 4:2; Matthew 21:37; Matthew 26:60; or more fully ὕστερονπάντεν, Matthew 22:27). Here, therefore, ἐνὑστεροιςκαιροῖς is equivalent to ἐνταῖςἐσχάταιςἡμέραις (Acts 2:17) and ἐνἐσχάταιςἡμέραις (2 Timothy 3:1; comp. James 5:3; 1 Peter 1:5; 2 Peter 3:3; Jude 2 Peter 1:18). It should be observed that in all these passages there is no article. Giving heed (προσέχοντες); as in 1 Timothy 4:13; in 1 Timothy 1:4; Titus 1:14; Acts 8:6, and elsewhere. Seducing spirits (πνεύμασιπλάνοις). Such were the "lying spirits" who deceived (ἠπάτησαν) Ahab to his destruction (2 Kings 22:1-20:22). Πλάνος, seducing, is not elsewhere found in the New Testament as an adjective (see Matthew 27:63; 2 Corinthians 6:8; 2 John 1:7, in all which places, however, it is almost an adjective). The idea is "causing to wander," or "go astray." St. John warns his people against such deceiving spirits (John 4:1-6). He calls them generically πνεύματῆςπλάνης, "the spirit of error." Doctrines of devils; i.e. teachings suggested by devils. So the unbelieving Jews suggested that John the Baptist had a devil (Luke 7:33), and that our Lord himself had a devil (John 7:20; John 8:48, John 8:52; John 10:19). 1 Timothy 4:2 Through the hypocrisy of men that speak lies for speaking lies in hypocrisy, A.V.; branded in their own conscience as with for having their conscience seared with, A.V. Through the hypocrisy of men, etc. The construction is rather obscure, as the most obvious way of construing is that of the A.V., where ψευδόλογων must agree with δαιμονίων. But then the clause, "having their conscience seared with a hot iron," does not suit "devils." It is therefore, perhaps, best to translate the clause as the R.V. does, and to explain, with Bishop Ellicott, that the preposition ἐν, which precedes ὑποκρίσει, defines the instrument by which they were led to give heed to seducing spirits, viz. the hypocritical preterites of the men who spake lies, and whose consciences were seared. If ψευδολόγων agrees with δαιμονίων, we must conceive that St. Paul passes insensibly from "the devils" to the false teachers who spake as they taught them. In the Gospels, the speech of the devils, and of those possessed by devils, is often interchanged, as e.g. Luke 4:33, Luke 4:34, Luke 4:41; Mark 1:23, Mark 1:24. Men that speak lies (ψευδολόγω); only found here in the New Testament, but occasionally in classical Greek. Branded (κεκαυτηριασμένων); here only in the New Testament, but used in Greek medical and other writers for "to brand," or "cauterize;" καυτήρ and καυτήριον, a branding-iron. The application of the image is somewhat uncertain. If the idea is that of "a brand," a mark burnt in upon the forehead of a slave or criminal, then the meaning is that these men have their own infamy stamped upon their own consciences. It is not patent only to others, but to themselves also. But if the metaphor is from the cauterizing a wound, as the A.V. takes it, then the idea is that these men’s consciences are become as insensible to the touch as the skin that has been cauterized is. The metaphor, in this case, is somewhat similar to that of πωρόωπώρωσις. The latter interpretation seems to suit the general context best, and the medical use of the term, which St. Paul might have learnt from Luke. The emphasis of τῆςἰδίας, "their own conscience," implies that they were not merely deceivers of others, but were self-deceived. 1 Timothy 4:3 Created for hath created, A.V.; by for of, A.V.; that for which, A.V. Forbidding to marry. This is mentioned as showing itself first among the Essenes and Therapeutic by Josephus (’Bell. Jud.,’ it. 8.2, and ’Ant. Jud,’ 18., 1.5). It became later a special tenet of the Gnostics, as stated by Clem. Alex., ’Strom.,’ 3.6; Irenaeus, "Haer.," 1.22, etc. (quoted by Ellicott). See other quotations in Pole’s Synopsis. Commanding to abstain from meats; βρωμάτων (1 Corinthians 8:8; Hebrews 9:10; comp. βρώσει, Colossians 2:16; Romans 14:17). The word "commanding" has to be supplied from the preceding κωλυόντων, "commanding not." Some of the sects prohibited the use of animal food. A trace of this asceticism in regard to food is found in Colossians 2:16, Colossians 2:21, Colossians 2:23. The chief passages relating to it are those referred to above from Josephus: Γάμουὑπεροψίαπαραὐτοῖς, "They despise marriage;" Ἐσσαίωνοὐδεὶςἄγεταιγυναῖκα, "None of the Essenes marry"; "Gens sine ulla femina, venere abdicata"—"A people without a single woman, for they renounce marriage" (Plin., ’Nat. Hist.,’ 5.15). As regards their food, Bishop Lightfoot says, "The Essene drank no wine; he did not touch animal food. His meal consisted of a piece of bread, and a single mess of vegetables". Professor Burton (in Kitto’s ’Cyclopaedia,’ art. "Gnosticism’) says of the later Gnostics that, from their principle of the utter malignity of matter, and the elevating nature of γνῶσις, two very opposite results ensued—one that many Gnostics led very profligate lives; the other that many practiced great austerities in order to mortify the body and its sensual appetites. Some of our modern Eneratites, in their language concerning the use of wine and beer, approach Gnosticism very closely. To be received (εἰςμετάληψιν); a classical word, but only found here in the New Testament, not used by the LXX. With thanksgiving. Observe the identity of thought with Romans 14:6. These passages, together with our Lord’s action at the last Supper (Luke 22:17, Luke 22:19), at the multiplication of the loaves and fishes (Luke 9:16), and St. Paul’s on board ship (Acts 27:35), are conclusive as to the Christian duty of giving thanks, commonly called "saying grace" at meals. The truth (see 1 Timothy 3:15; John 18:37; Ephesians 4:21, etc.). 1 Timothy 4:4 Is to be rejected for to be refused, A.V. Nothing is to be rejected. The A.V., "nothing to be refused," manifestly uses "nothing" in its adverbial sense ("in no degree," "not at all," Johnson’s ’Dict.’), as οὐδέν in Greek is also commonly used (Liddell and Scott). In fact, it is very difficult to construe the passage as the R.V. does. To say "nothing is to be rejected if it is received," is scarcely sense. But to say that every creature of God is good (and on that account not to be rejected) if it is received with thanksgiving is very good and edifying sense. Creature (κτίσμα). The form commonly used by St. Paul is κτίσις (Romans 8:20, Romans 8:21, Romans 8:22; 2 Corinthians 5:17, etc.). But κτίσμα stands by the side of κτίσις, like βρῶμα by the side of βρῶσιςὅραμα by the side of ὅρασιςπόμα by the side of πόσις, and many more. The form κτίσμα is found in James 1:18; and twice in Revelation. Good (καλόν); with reference to Genesis 1:10, Genesis 1:12, etc. To be refused (ἀπόβλητον); only here in the New Testament, but found in classical Greek, and not uncommon in the LXX. and other Greek versions, for that which is "unclean," or "abominable." If it be received with thanksgiving. This clearly refers to "every creature of God," and is the condition on which it is good in relation to the receiver. Nothing can be clearer or more certain than that the apostle is not arguing against the Manichean doctrine of the evil of matter, or the works of the Demiurge, but against Jewish scruples about meats. "Every creature of God," he says, "is good"—words which would have no force if the creatures in question were not admitted to be the works of God, but thought to be the works of the Demiurge. But applied to the Jewish scruples, the words are perfectly relevant. Every creature of God is good, and on no account to be treated as common or unclean (Acts 10:15, Acts 10:28), provided only that it be received with thanksgiving. 1 Timothy 4:5 Through for by, A.V. It is sanctified through the Word of God. Considerable difference of opinion prevails among commentators as to the precise meaning of this verse, especially of the phrase, "the Word of God." Some refer to Genesis 1:4, Genesis 1:10, Genesis 1:12, etc.; others to Genesis 1:29; Genesis 9:4, as containing the original grant of meats for the use of man; others to the scriptural phrases embodied in the words of the ἐντεύξις, the prayer of thanksgiving. Another possible reference would be to the Word of God recorded in Acts 10:13, Acts 10:15, Acts 10:28, by which that which had previously been unclean was now made clean or holy; or, lastly, it might mean "the blessing of God" given in answer to the "prayer" on each occasion, which suits well the present tense, ἁγιάζετι. Prayer (ἐντευξις; see 1 Timothy 2:1, note). 1 Timothy 4:6 Mind for remembrance, A.V.; Christ Jesus for Jesus Christ, A.V. and T.R.; nourished for nourished up, A.V.; the faith for faith, A.V.; the good for good, A.V.; which thou hast followed until now for whereunto thou hast attained, A.V. If thou put the brethren in mind of these things (παῦταὑποτιθέμενοςτοῖςἀδελφοῖς); if thou suggest these things to the brethren, lay them down as principles upon which their conduct is to be based; or, enjoin them (Liddell and Scott). It only occurs in this metaphorical sense here in the New Testament, but is very common in classical Greek, and not infrequent in the LXX. It has often the meaning of "to advise" or" counsel." Of course, "hypothesis," the assumed basis from which you start, is the same root. The brethren (τοῖςἀδελφοῖς). The distinctive name for the members of Christ’s Church, throughout the Acts of the Apostles and the Epistles. The whole body is called ἡἀδελφότης "the brotherhood" (1 Peter 2:17; 1 Peter 5:9). A good minister (διάκονος). The application of this term to Timothy, like that of ἐπίσκοπος to presbyters (1 Timothy 3:2), is an indication of the early date of the Epistle, before the distinctive names of the Church officers had quite hardened down into a technical meaning. Nourished (ἀντρεφόμενος); here only in the New Testament, and not used in the LXX.; but in classical Greek not uncommon in the sense of "brought up in," "trained in from childhood." In Latin, innutritus. The phrase, "nourished in the words of the faith," etc., explains the καλὸςδιάκονος, and shows what a man must be to deserve the appellation—one, viz., who is nourished in the words of the faith, etc. The faith; here again objective, as in verse 6 (see note). The good doctrine, etc. In opposition to the "doctrines of devils" in verse 1. The different epithets of this true Christian doctrine are ἡκαλή (as here); ὑγιαίνουσα (1 Timothy 1:10; Titus 1:9; Titus 2:1); ἡκατ̓εὐσεβείανδιδασκαλία (1 Timothy 6:3); and in 1 Timothy 6:1-21. I we have simply ηδιδασκαλία, without any epithet. In like manner, ἡπίστιςἡ, ἀληθείαἡεὐσεβεία, severally denote the Christian religion. Which thou hast followed until now (ᾖπαρηκολουθήκας). This is a rather more faithful rendering than that of the A.V.; it is, literally, which thou hast kept close to, either for the purpose of imitating it, or, as 2 Timothy 3:10, for the purpose of observing it. Or, to put it differently, in one case so as to teach it identically, and in the other so as to know it perfectly. In this last aspect it is also used in Luke 1:3. The classical use is "to follow closely any one’s steps," or "the course of events," when used literally; or, metaphorically, "to follow with one’s thoughts," "to understand." 1 Timothy 4:7 Unto godliness for rather unto godliness, A.V. The R.V., by putting a full stop after "fables," disturbs the natural flow of the thought. The two imperatives παραιτοῦ and γύμναζε connect and contrast the thoughts in the two clauses of the verse, as the A.V. indicates by the insertion of "rather." Profane (βεβήλους; 1 Timothy 1:9, note) Old wives’ (γράωδεις); only here in the New Testament; not used in LXX.; rare in classical Greek. Exercise thyself unto godliness (γύμναζεσευτόν). The verb γυμνάζειν occurs in the New Testament only in this place, twice in the Epistle to the Hebrews (1 Timothy 4:14; 12:11), and once in 2Pe (it. 14). In the LXX. it occurs only once, but is common in classical Greek. The metaphor is drawn from training for gymnastic exercises. As regards the whole passage, it seems that there were current among the Jews at this time many "fables" (1 Timothy 1:4; 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16), childish legends and doctrines, some of them directed especially to enforcing certain rules about eating and drinking, and other "bodily exercises," which St. Paul utterly discountenances, and contrasts with that "good doctrine" which he directs Timothy continually to teach. This would account, naturally, for the introduction of the phrase, γύμναζεσεαυτόν. 1 Timothy 4:8 Is profitable for a little for profiteth little, A.V.; for, for unto, A.V.; which for that, A.V. Bodily exercise. Exercise which only affects the body, such as those rules which the Jewish ascetics enforced. Γυμνασία only occurs here in the New Testament, and not at all in the LXX., but is not uncommon in classical Greek. Another form is γύμνασις, and γυμνάσιον is the place where such γύμνασις takes place. For a little; margin, for little, which is the best rendering, Πρὸςὀλίγον, as Ellicott well remarks, may mean either "for a little while" or "for a little" (better, "for little"), but cannot mean both. The contrast with πρὸςπάντα determines its meaning here to be "for little," which is exactly the same meaning as the A.V. Promise of the life. The genitive here is the genitive of the thing promised, as in Acts 2:33; Galatians 3:14; 2 Timothy 1:1. And the thing promised is "the life that now is," meaning, of course, its enjoyment in peace and happiness (comp. Psalms 34:12 [33., LXX]., where θέλωνζωήν is parallel to ἀγαπῶνἡμέρας .. ἀγαθάς); and "that which is to come," viz. eternal life). There is no occasion to strain after greater grammatical precision. There is no contradiction between tiffs statement of the happiness of a godly life and St. Paul’s statement in 1 Corinthians 15:19. Another possible way of construing the words is that of Bishop Ellicott and the ’Speaker’s Commentary:’ "Having the promise of life, both the present and the future." But in this case we should have had τῆςτενῦνκαὶκ.τ.λ. 1 Timothy 4:9 Faithful is the saying for this is a faithful saying, A.V. (1 Timothy 1:15, note). Here, however, the πιστὸςλόγος is that which precedes, viz. that "godliness is profitable for all things," etc., which we thus learn was a proverbial saying. 1 Timothy 4:10 To this end for therefore, A.V.; labor and strive for both labor and suffer reproach, A.V. and T.R.; have our hope set on for trust in, A.V.; them for those, A.V. For to this end; or, with this in view. He thus justifies his assertion that the saying he had quoted is a faithful one, by showing that the promise and all that it contained was the ground of all his labors and those of his fellow-laborers in the gospel. Strive (ἀγωνιζόμεθα); so many good manuscripts, instead of T.R. ὀνειδιζόμεθα; but the reading is doubtful. The sense of the T.R., "suffer reproach," seems preferable, and the expression more forcible, as conveying something more than mere labor—the bitter reproaches and persecutions which he endured (2 Timothy 3:11; 1 Corinthians 4:9-13; 2 Corinthians 11:23-27); and all because of his firm trust in the promises of the living God. Our hope set on. Rather a clumsy phrase, though it expresses accurately the ἠλπίκαμενἐπὶΘεῷζῶντι; but it was hardly worth altering the A.V., "we trust in the living God." In 1 Timothy 5:5 we have ἤλπικενἐπὶΘεόν, with no appreciable difference of sense. Specially of them that believe; and therefore we who believe have special cause to hope in him, and to trust his promises. 1 Timothy 4:11 Command (παράγγελλε; see 1 Timothy 1:3, note; 1 Timothy 5:7; 1 Timothy 6:13, 1 Timothy 6:17). It is used very frequently in the Gospels of our Lord’s commands to the apostles and others, and by St. Paul of his own apostolic directions to the Churches (1 Thessalonians 4:11; 2 Thessalonians 3:4, 2 Thessalonians 3:6, etc.). 1 Timothy 4:12 An ensample to them that believe for an example of the believers, A.V.; manner of fife for conversation, A.V.; love for charity, A.V.; R.T. omits in spirit, A.V. and T.R. Let no man despise thy youth. The construction of the sentence is manifestly that adopted in the A.V. and followed in the R.V. Timothy would certainly be under forty years at this time, and might be not above thirty-five. Either age would be decidedly early for so responsible an office—one in which he would have many elders (πρεσβύτεροι) under him (1 Timothy 5:1, 1 Timothy 5:17, 1 Timothy 5:19). An ensample (τύπος); properly the original "pattern" or "model" after which anything is made or fashioned; hence a "pattern" or "example." It is used in the same sense as here in Philippians 3:17; I These. Philippians 1:7; 2 Thessalonians 3:9; Titus 2:7; 1 Peter 5:3. Them that believe. The R.V. has apparently so translated τῶνπιστῶν in order to assimilate it with the πιστῶν in 1 Peter 5:10. But οἱπιστοί are simply "believers," or "Christians"—"the flock," as St. Peter has it, and had better be so rendered. Timothy is exhorted to make it impossible for any one to question his authority on the score of his youth by being a model of the Christian graces required in believers. In word. Specially in his teaching. The exhortation to Titus (Titus 2:1, Titus 2:7, etc.) is very similar, "Speak thou the things which befit the sound doctrine. In all things showing thyself an ensample of good works; in thy doctrine showing uncorrupt-ness, gravity, sound speech (λόγονὑγιῆ)" etc. (comp. too 1 Timothy 5:17; 2 Timothy 1:13). Manner of life (ἀναστροφῇ; see 1 Timothy 3:15, note). Purity (ἁγνείᾳ); elsewhere in the New Testament only in 1 Timothy 5:2, where it has the same special sense (compare ἀγνός, 2 Corinthians 11:2; 1 Timothy 5:22; Titus 2:5; 1 Peter 3:2). 1 Timothy 4:13 Heed for attendance, A.V.; teaching for doctrine, A.V. Till I come (1 Timothy 3:14; 1 Timothy 1:3). Reading (τῇἀναγνώσει). The public reading of the Scriptures (the Lessons, as we should say). This we know was the practice in the synagogue (Luke 4:16, etc.; Acts 13:27; Acts 15:21; 2 Corinthians 3:15). We see the beginning of reading the New Testament in the Christian assemblies in Ephesians 3:4; and Colossians 4:16; and generally in the fact of Epistles being addressed by the apostles to Churches. The ἀναγνώστης, the reader, lector, was a regular order in the third and fourth centuries. The Grace is being revived in our day. Exhortation (τῇπαρακλήσει); see Acts 4:36, where Barnabas’s name is interpreted as meaning "Son of exhortation" (R.V.), and Acts 13:15; comp. Romans 12:7 (where, as here, παράκλησις and διδασκαλία are coupled together); 1 Thessalonians 2:3, etc. Teaching (διδασκαλία); almost always rendered "doctrine" in the A.V. But here, where the act of teaching (like the act of reading, the act of exhorting, in the two preceding clauses) is intended, "teaching" is perhaps the best word according to our modern usage. As regards the difference between διδασκαλία and παράκλησις, the former would express "doctrinal teaching," whether of dogma or of precept, the latter entreaties to believe the one and practice the other (see Acts 11:23 and Acts 14:22 for good examples of πράκλησις). 1 Timothy 4:14 The gift (χάρισμα). The verb χαρίζομαι means "to give anything freely," gratuitously, of mere good will, without any payment or return (Luke 7:42; Acts 27:24; Romans 8:32; 1 Corinthians 2:12, etc.). Hence χάρισμα came to be especially applied to the gifts of the Holy Spirit, which are preeminently "free gifts" (see Acts 8:20). It is so applied in Romans 1:11; Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:28, 1 Corinthians 12:30, 1 Corinthians 12:31; 1 Peter 4:10. Here, then, as in the similar passage, 2 Timothy 1:6, the "gift" spoken of is the special grace given by the Holy Ghost to those who are separated for "the office and work of a priest in the Church of God by the imposition of hands" (Ordering of Priests). This gift St. Paul bids him not neglect (μὴἀμέλει). The word contains the idea of contemptuous neglect—neglect as of an unimportant thing. In Matthew 22:5 the persons invited to the feast made light of it, and went away to other things which they cared mere about. In Hebrews 2:3, τηλικαύτηςἀμελήσαντεςσωτηρίας, and Hebrews 8:9, imply a contemptuous disregard. So here Timothy is reminded that in his ordination he received a great χάρισμα, and that he must value it duly, and use it diligently. It must not be let lie slumbering and smoldering, but must be stirred up into a flame. The lesson here and in 2 Timothy 1:6 seems to be that we must look back to our ordination, and to the spiritual grace given in it, as things not exhausted. The grace is there, but it must not be lightly thought of. Which was given thee by prophecy. This seems to be explained by Acts 13:1-3, where Barnabas and Saul were separated for their work by the laying on of the hands apparently of the prophets and teachers, at the express command of the Holy Ghost, speaking doubtless by the mouth of one of the prophets. Timothy, it appears, was designated for his work by a like command of the Holy Ghost, speaking by one of the Church prophets, and received his commission by a like "laying on of hands" by the elders of the Church. If St. Paul refers, as he appears to do, to the same occasion in 2 Timothy 1:6, then it appears that he laid his hands on Timothy, together with the presbyters, as is done by the bishop in the ordination of priests. The presbytery (τοῦπρεσβυτερίου). The word is borrowed from the Jewish nomenclature (see Luke 22:6; Acts 22:5). In a slightly different sense for "the office of a presbyter," Sus. 5.50 (Cod. Alex.). 1 Timothy 4:15 Be diligent in for meditate upon, A.V.; progress for profiting, A.V.; be manifest unto for appear to, A.V. Be diligent, etc. (αῦταμελέτα). Give all your attention and care and study to these things. It is just the contrary to μὴἀμέλει in 1 Timothy 4:14. The verb μελετάω, besides this passage, occurs in its classical sense of "premeditating" or "getting up a speech," in Mark 13:11 (where, however, the reading is doubtful), and again in Acts 4:25, in the sense of "premeditating" certain actions. A kindred use in classical Greek is "to practice" or "exercise" an art, as rhetoric, dancing, shooting with a bow, and the like. It is very common in the LXX., in the sense of "meditating," practicing in the thoughts. Give thyself wholly to them (ἐντούτοιςἴσθι); literally, be in these things; i.e. be wholly and always occupied with them. The similar phrases in Greek and Latin classics are ἙντούτοιςὁΚαῖσαρἧν (Plutarch); "Omnis in hoc sum" (Her., ’Ep.,’ Ephesians 1:1. 1); "Nescio quid meditans nugarum, et totus in illis" (Her., ’Sat.,’ 1. 9. 2); and in the LXX., ἘνφόβῳΚυρίουἰσθιὃληντὴνἡμέραν (Proverbs 23:1-35. 17). Thy progress (ἡπροκοπή). Progress, advance, or growth, is the idea of προκοπή. It is used twice in Phip Acts 1:12, Acts 1:25. A good example of its use in classical Greek is that in Polyb., Acts 3:4, ΑὔξησιςκαὶπροκοπὴτὴςΡωμαίωνδυναστείας. The use of the verb προκόπτω for "to advance," "make progress," is still more common (Luke 2:52; Romans 13:12; Ga L 14; 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:14). It is used equally of progress in good or evil. Unto all. The R.T. reads πᾶσιν for ἐνπᾶσιν in the T.R., which may be rendered either "to [or, ’among’] all persons" or "in all things." 1 Timothy 4:16 To for unto, A.V. (twice); thy teaching for the doctrine, A.V.; these things for them, A.V.; save both for both sate, A.V. Take heed (ἔπεχε); as in Acts 3:5 (see too Luke 14:7). Thy teaching. The A.V., the doctrine, is the better rendering, though the difference of meaning is very slight. The use of ἡδιδασκαλίς in 1 Timothy 6:1 and 1 Timothy 6:3, and Titus 2:10 strongly supports the sense of "doctrine," i.e. the thing taught (see note on Titus 2:13). Continue in these things (ἐπίμενεαὐτοῖς); comp. Acts 13:43; Romans 6:1; Romans 11:22, Romans 11:23; Colossians 1:23. It is impossible to give a satisfactory solution to the question—What does αὐτοῖς refer to? It seems to me necessarily to refer to what immediately precedes, viz. σεαυτῷκαὶτῇδιδασκαλίᾳ, and so to refer rather to the sense of the words than to the exact grammar. The things which he was to "take heed to" were his own conduct and example (included in σεαυτῷ) an d the doctrine which he preached; and in a steady continuance in these things—faithful living and faithful teaching—he would save both himself and his hearers. The application of the words to the ταῦτα of Colossians 1:15, or to all the things enumerated from Colossians 1:12 onwards, or, taken as a masculine, to the Ephesians, or the hearers, as variously proposed by eminent commentators, seems alike impossible. 1 Timothy 4:1-16.—Latter-day apostasies. The history of the Christian Church is the history of the sowing of tares as well as of the sowing of good grain; and it describes the work of seducing spirits as well as that of the Spirit of God. The work of heresy is not merely the denial of true doctrine, but it is the invention and propagation of a multitude of false doctrines. Nor, again, are the false doctrines so invented and promulgated, on the face of them, necessarily ungodly doctrines. On the contrary, they often assume to themselves to be holier, stricter, more heavenly doctrines, than those of the Church of God. The Church of God is not holy enough for these spirit-taught separatists; the precepts of Jesus Christ do not attain a standard high enough for their exalted aspirations; the apostles do but grovel in the dust of commonplace piety, while these self-sent teachers soar to the heights of the true knowledge of the Infinite. But not only does Church history record the rise, in a lamentable succession, of the various troublers of the spiritual Israel, the men who have done more to hinder God’s work on earth than all the persecutors and atheists put together have accomplished—the Cerinthuses, and Marcions, and Montanuses, and Manicheuses, and Socinuses, and countless other sectaries of later times—but the spirit of prophecy revealed beforehand for the Church’s warning that so it should be. The Holy Ghost, in no obscure or doubtful words, made it known to the Church that there would be apostasies many and grievous from the faith once delivered to the saints, that the leaders of those apostasies would be seducing spirits—spirits of antichrist, as St. John has it—and that some of them at least would put on the hypocritical appearance of greater holiness, for the purpose of the better deceiving the hearts of the simple. Thus while Christ taught by his apostle that "marriage is honorable in all," these forbade to marry; while the Word of God declared that "every creature of God is good, and nothing to be refused, if it be received with thanksgiving," these commanded "to abstain from meats," saying, "Touch not, taste not, handle not." The Word of God teaches that God gives us richly all things to enjoy; these enjoined every kind of austerity to the body—"bodily exercises" which profited little. The Word of God bids us approach bodily to the throne of grace through the mediation of Jesus Christ; these would keep men back from God, and substitute, in the name of humility, the worship of angels. And that these pernicious doctrines were not confined to the first ages of the Church, the history of the Church too sadly teaches. The most opposite forms of heresy which have in all ages distracted the Church have always had this in common, that, pretending to improve upon the sound, sober, and wise teaching of the Word of God, they have corrupted and forsaken it. Enforced celibacy for pure-minded chastity; artificial rules of abstinence for habitual temperance and self-restraint; groveling saint and image worship for direct communion with the living God; self-righteous separation from the world for holy living in the world; bruising the body for mortifying the soul; pretentious rejection of wealth for self-denying use of it; leaving the state of life in which God has placed a man, instead of adorning the gospel in it; making those things to be sins which God has not made sins, and those things to be virtues which God has not made virtues;—these have ever been the characteristics of those "doctrines of devils," the purpose of which is to turn the simple away from the truth. "The good minister of Jesus Christ" must hold his course boldly and straightforwardly in the teeth of all such false doctrine. He must not parley with the teachers of heresy, nor mix the wine of the gospel with the water of falsehood. He knows that the Word of God is purer, and holier, and wiser, and higher, than all the subtleties of human invention, and will stand in its glory when they are all swept away into nothingness. And, knowing this, he must give himself wholly to teaching the truth, whether men will hear or whether they will forbear, being fully assured that in so doing he will both save himself and them that hear him. BY T. 1 Timothy 4:1, 1 Timothy 4:2.—A predicted apostasy in the Christian Church. In opposition to this exhibition of the mystery of godliness, the apostle places the prediction of a serious apostasy from the faith. I. THE IS A SUBJECT OF EXPRESS . "But the Spirit speaketh expressly, that in after times some shall depart from the faith." It may seem strange that apostasy should be thought of so soon after the foundation of Christianity, but the Church is fully forewarned of the coming danger. It was foretold, not obscurely, but expressly, in the prophecies by Daniel (Daniel 7:25; Daniel 8:23), of our Lord (Matthew 24:4, Matthew 24:11), and of the apostle himself (2 Thessalonians 2:1-17.; Acts 20:29, Acts 20:30; Colossians 2:1-23.). But he here alludes more specifically to a development of error in the future, the germs of which he discerns in the present. II. THE TIME OF ITS . "In after times." The words signify any period subsequent to the age in which the apostle lived, for he saw in the apostasy of the present the beginning of a still more serious apostasy in the future. The mystery of iniquity had already begun to work. But it would project its evil shadow far forward into the dispensation, in many various forms. III. THE EXTENT OF THE . "Some shall depart from the faith." 1. Some, not all. Not the whole visible Church, but a considerable part of it. Thus an assurance is given that the true Church of God shall not be extinguished. 2. The apostasy is from the doctrine of faith—though it be the mystery of godliness—not the grace of faith, which, being of an incorruptible origin, cannot be lost. Christ is the Author and Finisher of faith. The elect cannot be finally deceived. The doctrine of faith was to be corrupted by "denying what was true, by adding what was false." IV. THE REASON OR PROCESS OF THE . "Giving heed to seducing spirits, and doctrines of devils." The prime movers were not false teachers, but unseen agents in the spirit-world. 1. Man does not stand isolated in this world. If he is not influenced by the Holy Spirit, he is influenced by the spirits of delusion, who are the emissaries of Satan. If we are not possessed by the truth, error will make an easy conquest of us. Often the heart that is made empty by skepticism is the most ready to welcome superstition. 2. It is possible for evil spirits to influence the human mind. (1) Satan could tempt David to number the people (1 Chronicles 21:1). As the father of lies, the suggestion of error would be a congenial work. The coming of the man of sin is to be after the working of Satan. (2) There is a sacrifice to devils, a communion with devils, a cup of devils, a table of devils (1 Corinthians 10:20, 1 Corinthians 10:21). There is a spiritual wickedness in high places capable of compassing great destruction by error. (3) The apostle teaches the personality of such evil spirits. (4) There is no more difficulty in understanding their communication of thought to man, than in understanding the communication of thought from one evil man to another. An evil man can communicate evil by a glance of his eye. But if the Spirit of God can, without the intervention of the senses, influence the minds of believers, it is easy to understand that seducing spirits can have access to the centers of thought and feeling without any similar intervention. V. THE OF THE FALSE UNDER SUCH EVIL . "In the hypocrisy of speakers of lies, being branded in their own conscience as with a hot iron." 1. They assumed a mask of holiness which they did not possess, with the view of giving better currency to their lies. Their assumed sanctity would throw the unwary off their guard, and lead to the confounding of truth with error. The lies they taught were that holiness was to be attained through abstinence from marriage and particular kinds of food. 2. They were essentially corrupt, for their conscience had become so seared through transgression that they had lost the true distinctions between right and wrong, error and truth. They were incapable of relishing the "mystery of godliness," and therefore devoted themselves to the arts of religious seduction in the interests of an essentially unspiritual asceticism.—T.C. 1 Timothy 4:3-5.—The practical features of the apostasy. The apostle does not enumerate the doctrinal errors of the apostates, but touches upon two practical characteristics which would fall under general observation. I. THERE WAS A OR UPON . "Forbidding to marry." 1. This was an ascetic tendency already manifested in the East, especially among the Essenes of Palestine and the Therapeutae of Egypt. 2. It may have already influenced Christian opinion in the Corinthian Church; for the apostle is obliged to solve spiritualistic doubts regarding marriage (1 Corinthians 7:1-40.). 3. The tendency developed in less than a century into a Gnostic contempt for marriage. 4. It entered patristic theology in the form of an exaggerated admiration for virginity, to the disparagement of married life. 5. It developed inside the Latin and Greek Churches into the celibacy of the clergy and the religious orders. 6. It was a tendency wholly opposed to Scripture teaching. (1) It forbade what Scripture allowed: "Marriage is honorable in all" (Hebrews 13:2). (2) It forbade the marriage of ministers, while Old Testament priests and New Testament ministers were to be "husbands of one wife" (1 Timothy 3:2). "Have we not power to lead about a wife, a sister?" (1 Corinthians 9:5). Several of the apostles made use of this power: "As well as other apostles.... and Cephas." (3) The reason why the apostle says so little here concerning the restriction on marriage, and so much on that respecting meats, is probably because the one was so manifestly opposed to the whole plan of creation, that the common sense of men would reject it as unnatural and wrong. Perhaps, also, the one tendency had not assumed so definite a form as the other. The very liberty allowed under the gospel to abstain from marriage was not grounded on the idea of the superior holiness of celibacy or virginity, but on its affording in special circumstances greater opportunities and freedom for spiritual work (1 Corinthians 7:32-37). II. THERE WAS A OR UPON THE USE OF CERTAIN KINDS OF FOOD. "And commanding to abstain from meats, which God hath created to be received with thanksgiving by them who believe and know the truth." Probably the restriction was as to the use of flesh. The Essenes and the Therapoutae abstained from particular kinds of food. The Gnostic schools developed the tendency still more, and in due time it was stereotyped into the penitential usages of Romanism. The apostle argues strenuously against this abuse. 1. It was contrary to God’s design in creation. (1) All food was from the hand of the Maker; nothing was therefore to be accounted common or unclean under the gospel. (2) All food was good. "For every creature of God is good, and nothing to be refused." It was not, therefore, for man to place restrictions upon what God had given with such a liberal hand for his use. "The earth is the Lord’s, and the fullness thereof." 2. The conditions under which the true design of God in creation is fulfilled. (1) The food was for all creatures; but "believers and those who have known the truth" had a covenant right to it, and the true end of creation was only fully satisfied in them. (2) The right manner of receiving the food provided. "If it be received with thanksgiving;" for it is sanctified by the Word of God and prayer. This implies (a) that food is to be gratefully received as God’s gift; (b) that our thanksgiving is presented on the objective side by the Word of God, and on the subjective side by prayer. Thus the custom of grace before and after meat is grounded in a Divine command.—T.C. 1 Timothy 4:6, 1 Timothy 4:7.—The due equipment and duties of a minister of Christ. I. THE MUST BE ALWAYS . "By setting forth these things to the brethren, thou shalt be a good minister of Jesus Christ." It was the duty of Timothy to counsel the brethren at Ephesus concerning the present signs of the coming apostasy, and to instruct them how they should counteract its mischiefs. It is probable that some at Ephesus had already been betrayed by ascetic seductions into an unhealthy mode of life. Timothy was to be mindful of the present truth and the present error. II. THE MUST BE ALWAYS . "Nourishing thyself up in the words of the faith and of the good instruction which thou hast diligently followed." 1. There must be a continuous and permanent process of self-instruction, as the tense of the participle signifies. The minister must never cease to learn, because he has to set the truth in new lights, and to counteract error out of the large storehouse of Divine truth. 2. The minister’s armory is the Word of faith and good instruction thoroughly mastered. (1) Nothing but God’s Word received by faith will enable Timothy to fight the battle of truth. He is not to overcome in the wisdom of men, but in the power of God. (2) He is to adhere faithfully to the truth already attained. Progress in knowledge does not imply a constant changing of opinions. III. THE MUST BE ALWAYS WORKING TOWARD A RESULT. "But the profane and old wives’ fables avoid, and rather exercise thyself unto godliness." 1. Negatively, the minister is to avoid foolish and unprofitable studies. The apostle referred to fables familiarily known, Jewish in origin, perhaps with a mixture of Gentile theosophy, which were morally unfruitful, but practically dangerous as preparing the way for the apostasy of the future. The minister must himself stand free from all sympathy with such injurious formalism as was embodied in the rabbinical studies, as leading to the neglect of the weightier matters of the Law. 2. Positively, the minister is to exercise himself unto godliness. (1) This implies that godliness is a pursuit that demands the strenuous application of all our energies of mind, body, and spirit. (2) It implies that godliness must be the chief business of a minister as well as the chief aim of his life to promote it among the members of his flock. (a) It has its inner seat in the heart. (b) It works outward into the life. (c) It is a progressive state. (d) It was the one chief concern of the apostle himself. "One thing I do."—T.C. 1 Timothy 4:8, 1 Timothy 4:9.—The advantage of true godliness. The apostle gives a reason for his exhortation to godliness. II. THE OF TO ANY MERE BODILY . "For bodily exercise profiteth to a small extent." 1. The allusion here is not to the ascetic discipline already noticed, because: (1) Though it might apply to the more developed austerities of later times—flagellations, pilgrimages, and weary vigils—it cannot fairly apply to the disuse of marriage and of certain kinds of food. There is no bodily exercise implied in such a quiescent habit or aspect of life. (2) It is impossible to think that the apostle should even concede that such austerity was profitable to the smallest extent, for he is opposed to the whole idea of it. (3) Besides, this was not the immediate subject in hand, which was the excellence of true piety. 2. The allusion is to the gymnastic training which occupied so much of the time and energy of the Greek youth. It was profitable for the healthful development of bodily life, but by its very nature it was both temporal and temporary in its results and its rewards. II. THE GROUND OF THE OF . "But godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." It has the profit and the promise of a double life. 1. It has the profit and the promise of this present life. (1) There is the promise of length of days. "The wicked live not half their days." (2) There is the prophetic promise that they "shall inherit the earth." (3) There is the profit (a) of a good name, (b) of riches and honor; for they will want no good thing. (4) Godliness is profitable for all things included in the scheme of a holy life. 2. It has the profit and the promise of the life to come. (1) This does not signify that it merits eternal life, but that it is essentially connected with it in the Divine scheme of salvation. (2) Thus godliness is "great gain" for the whole life of man in the next life. It involves the highest blessedness of man. (3) Happy is the man whose future is provided for as well as his present. III. OF THE APOSTLE’S . "Faithful is the saying, and worthy of all acceptation." It was a truth of universal acceptance among Christian people, because, in spite of all the drawbacks of a persecuting time, it had been happily realized in their checkered experience.—T.C. 1 Timothy 4:10.—The practical effects of this truth in apostolic experience. Looking to the realization of this promise, the apostle reminds Timothy how he was borne up by it in all his labor and suffering. I. ITS . "For to this end do we labor and suffer reproach." 1. The apostle did not regard the life promised to godliness as one of mere corporeal enjoyment. 2. His life was actually one of severe and toilsome labor as well as of trying but unmerited reproach. 3. Yet he was stimulated to increased toil and supported under the infliction of unjust reproach by the thought of the promise involved in the life of true godliness. II. THE SOLID BASIS OF UNDER TOIL AND SHAME. "Because we have set our hope upon the living God, who is the Savior of all men, especially of those that believe." 1. The blessed nature and continuity of this hope. (1) It is the good hope through grace which we enjoy. (2) Life would be a blank without it. "If in this life only we have hope, we are of all men most miserable." (3) It is linked with patience. "But if we hope for that which we see not, then do we with patience wait for it" (Romans 7:25). (4) It is a permanent and continuous hope, as the tense of the verb here signifies. 2. The ground or basis of this hope. "Upon the living God, who is the Savior of all men, especially of those that believe." (1) This hope is from the "God of hope" (Romans 15:13), who is the living God; that is, no mere God of imagination, but a real personal Agent, the very Fountain of life in infinite sufficiency. (2) It is a hope linked to salvation in its widest sense—both "the life that now is, and that which is to come." For God is "the Savior of all men, especially of those that believe." (a) The Saviorship here has relation to the two lives of men, as expressed in the context. In the one sense, God is a Savior of all men, since by his watchful and sustaining providence he preserves them from destruction; in the other, he offers and bestows eternal life. (b) The words do not warrant the Universalist conclusion that all men will be ultimately saved. The passage makes an express distinction between all "men" and "believers" inconsistent with this view.—T.C. 1 Timothy 4:11, 1 Timothy 4:12.—A series of admonitions for the guidance of Timothy. I. TIMOTHY IS TO A DUE . "These things command and teach." He is to instruct the Church at Ephesus with all authority in all that concerned the nature of true piety, the dangers to be guarded against, and the duties to be faithfully discharged. II. TIMOTHY IS TO A GRAVITY OF THAT WOULD MAKE HIS YOUTH . "Let no man despise thy youth." 1. Timothy was only relatively a young man. It is highly probable that he was very young when he first joined the apostle (Acts 16:1-3)—perhaps nearly twenty-five years of age—and as eleven years had since intervened, he would probably now be about forty years old. 2. As Timothy had to give counsel to persons much older than himself (1 Timothy 5:1), and even to call them to account (verse 19), it was necessary that he should cultivate a gravity of manner that would admit of his age being forgotten. Perhaps, also, as he was of a rather timid disposition—more disposed to obey than to command—the counsel of the apostle was more needed. He must be firm and manly, and destitute of every aspect or element of pretentious assumption. III. TIMOTHY IS TO BECOME A PATTERN TO ALL . "But become thou a pattern of the believers in word, in behavior, in love, in faith, in purity." Thus would he counteract any disadvantage arising from his youth. He was to be a pattern in all the leading characteristics of the Christian minister. 1. "In word." (1) As to his public teaching, which must be according to God’s. Word, showing in it uncorruptness, gravity, sincerity, sound speech that could not be condemned. (2) As to social intercourse, which must be (a) not corrupt, vain, or foolish; (b) but always with grace, seasoned with salt—wise, grave, edifying. 2. "In behavior." In the Church, the family, the world, he must maintain a deportment becoming the gospel of Christ, in all godliness and honesty, with simplicity and godly sincerity, so as to stop the mouths of gainsayers and earn a good report from them that are without. 3. "In love, in faith." These are the two motive forces of the Christian life to influence both the speech and conduct of the minister. The one is set in motion by the other; for "faith worketh by love." (1) He is to be a pattern in love to God and man, without which, even if he has the tongue of angels, he is nothing. (2) In faith, in the grace of faith, in the doctrine of faith, in the profession of faith. 4. "In purity." The minister must be pure in life, in thought, in language, and in all his relations to the world.—T.C. 1 Timothy 4:13.—The duties of Timothy’s public ministry. The apostle urges him to the diligent exercise of his calling. "Till I come give attention to the reading, the exhortation, the teaching." I. THE READING. This referred to the public reading of the Scriptures in the Church. The Old Testament Scriptures, and probably part of the New Testament, would thus be read at such meeting of the saints. This reading was necessary because (1) the Scriptures were the sources of all religious knowledge; (2) the test or standard of doctrine by which opinions were to be tried; (3) the means of sanctification (John 17:17); (4) the spring of Christian hope and comfort (Romans 15:13). II. THE . This refers to public ministry. Timothy was practically to enforce the duties of Christian life out of the Scriptures. III. THE . This refers to the matter of doctrinal instruction. Thus full provision would be made for building up the saints in their most holy faith, and in all the graces and virtues of a holy life.—T.C. 1 Timothy 4:14.—The duty of improving the Divine gifts of exhortation and teaching. "Neglect not the gift that is in thee, which was given thee through prophecy, with laying on of the hands of the presbytery." I. THE GIFT ON TIMOTHY. 1. It is not mere intellectual equipment, nor the mere possession of Divine grace, but the gift, which qualified Timothy for preaching the gospel. "For the work of an evangelist." It was a gift of interpreting the Scriptures, of dispensing the mysteries of grace with edification, of bringing forth things new and old out of the good treasure of a holy heart informed with truth. 2. It was a gift conferred by means of prophecy. The Holy Spirit had, by one or more of the prophets, declared his will to confer this gift upon Timothy. The prophecy was the Divine assurance as to Timothy’s qualifications. 3. The response to this Divine act is signified by the action of the presbytery in formally designating him to his special ministerial work. II. THE DUTY OF AND THIS GIFT. "Neglect not the gift that is in thee." There were several reasons to enforce this duty. 1. The prophetic declaration accompanied by the concurrence of the whole body of presbyters would fill his mind with a sense of his high privilege and great responsibility in the possession of such a gift. 2. The exercise of a gift is the only method of preventing its complete lapse. The disuse of a limb causes it to decay. All faculties must be kept bright and vivid by constant exercise. 3. Our Lord, by the parable of the talents, teaches us the sin and danger of hiding our talent uselessly in the ground.—T.C. 1 Timothy 4:15, 1 Timothy 4:16.—The necessity of a minister giving his whole energies to his work. The apostle here concludes his solemn instructions to his chosen representative at Ephesus. I. THE DUTY OF BEING MINDFUL AND DEVOTED TO ONE’S . "These things do thou care for: be in them." 1. A minister’s heart ought to be anxious about his work. It is this anxiety that secures the efficiency of work in this world. But the minister’s concern is full of an inspiring zeal for God’s honor, and is sustained by encouraging promises of help from on high. 2. A minister ought to devote himself exclusively to his work. "Be in them." The obstacles to this devotion are: (1) slothfulness, (2) worldliness, (3) the pressure of duties right in themselves, but lying outside the sphere of the ministry. II. THE MOTIVE FOR THIS . "That thy progress may appear to all." 1. This does not imply that Timothy was to have exclusive regard to his right standing with the Church. This might be a questionable motive. 2. It implies that his devotion to his work should be so altogether conspicuous that it could not but be seen by all. III. THE BETWEEN THE LIFE AND THE WORK OF THE . "Take heed to thyself and to the teaching; continue in them: for in so doing thou shalt save both thyself and them that hear thee." 1. The direct object of the minister of the gospel is the salvation of studs. 2. This salvation comes by hearing the gospel. "Faith cometh by hearing. 3. It is the duty of the minister to persevere with a pious insistency on all the objects of his ministry. "Continue in them." 4. Nothing is so well adapted for the salvation of ministers as their pious labors in behalf of the salvation of others. 5. There is to be a double service in this ministry. The minister must first look well to his life, exemplifying the holiness of the gospel in word and deed (1 Timothy 4:12); and then his teaching must be good (1 Timothy 4:6) and salutary (1 Timothy 1:10). Thus he will be the instrument of much good; he will thus cover the multitude of sins, and save a soul from death (James 5:20).—T.C. BY W.M. STATHAM 1 Timothy 4:4.—A false asceticism. "For every creature of God is good." The gospel stood in a difficult position. On the one hand was asceticism, with its hermits of every creed, and its retreats in Asia, Africa, and Egypt; on the other hand was Epicureanism with its philosophy of enjoyments, which ran into lawless excess. We must judge a new religion by its first teacher; for Christ was his own religion alive and in action. John the Baptist was an ascetic; but Christ came eating and drinking, and his enemies said, "Behold, a wine-bibber, and a friend of publican and sinners." His first miracle was at a marriage festival, and he dined with the Pharisees. We have here an example in morals. Every creature or creation—not necessarily a living thing—is good. Show that it is from God, and then it must be good. In the story of Creation, after every new day, "God saw that it was good." I. MAKES A FALSE WORLD OF ITS OWN. It narrows life; it empties the fountains of joy, it destroys the hopes of youth, it degrades the body, and treats matter as though it were evil. God’s idea of life is that body, soul, and spirit are to be redeemed. II. THE . FAITH MAKES A TRUE WORLD OF MEN’. We are to be trained through use, even when use is dangerous; for test makes manhood. "Blessed is the man that endureth temptation." We are to have the analogy in Nature. She is to stand the storm, and be strengthened by it. So the atmosphere is purified, so the roots of the trees take faster hold of the soil. What a world of disease and death this would be without currents and waves and storms! III. THE FAITH HAD FALSE . It could but be that the surrounding tendencies affected the Christians. Just as there were Judaistic Christians, so there were those affected by the old Manichean doctrine "that matter was evil." Consequently they would treat the body as corrupt and evil. The apostle, therefore, is not only general, but specific in his statement, "Some forbid to marry and forbid to eat meats;" and he repeats the expression, "which God hath created." The same tendency appeared, and was fatally developed, in the monastic life of the Church. The monk and the nun appeared to possess a special sanctity, but it was not really so. The forces of nature, if they have not pure avenues of enjoyment, will be sure to find impure channels; and history shows that monasteries have been associated with hidden vice and criminal deeds of shame, though softened over with vesper chants and morbid garments of melancholy hue.—W.M.S. 1 Timothy 4:4.—A universal use. "And nothing to be refused." The apostle has shown that government is a creation of God; we are to pray for kings and all in authority, and this is acceptable in the sight of God our Savior. And he has taught us to obey the powers that be; for they are ordained of God. He has shown that the place of man in the Creation is of God. A woman’s lot is not to be the world’s leader or teacher, but the equal companion of man. All social economies break to pieces that deny God’s ordinations in the universe. No order that he has created is to be refused. TO REFUSE IS TO IMPLY A TO THAT OF GOD. The wisest must know best. He who is from everlasting to everlasting has given a revelation for all aspects of society and all ages of men. Individual liberty is left. We are not to forbid to marry or to command to abstain from meats; though, if any thought the meat was offered to idols, and that they sanctioned idolatry, they might refuse it; as our temperance friends think that when use runs to abuse, and is a stumbling-block, they have a perfect right to use liberty of abstinence. "Nothing to be refused." Wonderful words! The imagination of the mind is a creation of God. Poetry, affection, and art alike may be used in the Christian sphere. The intellect of the wise is a creation of God; it is not to be blindfolded. We are not to say, as Rome said to Galileo, "Faith does not inquire;" but we are to use it in its own sphere, reverently looking up to God for more light. "Come, and let us reason together, saith the Lord." All natural beauty is of God. It is no sign of religion to love ugliness. Only let your beauty not be meretricious beauty. Let it be pure, as God is pure. "Nothing to be refused."—W.M.S. 1 Timothy 4:4.—A grateful heart. "If it be received with thanksgiving." We are always to be conscious of dependence, or else our very blessings turn to curses. We become full, and we deny God. There is a prosperity without God which makes men proud and hard. Men lose the consciousness of the transitoriness of earthly good, and of their entire dependence upon God. We are, therefore, to live in an atmosphere of gratitude. We are not to receive mercies as though we had a right to them, but always, as Paul says, "Be ye thankful." I. THINK OF THE THOUGHT IN THESE GIFTS, Every student of nature becomes surprised that beauty is born out of such strange elements, and that there should be such harmony of forces that, taken alone, would be terribly destructive. God’s thoughts are, toward us, precious thoughts, spoken in all ages by holy men, and symbolized in the world of nature. God has thought out all that is needful for our life. He has stored the earth, interlaced it with rich metallic veins, filled it with limestone and coal, that all might be ready for his child. And in grace we see how God promised a Savior, and, when his Son came into the world, "all things are now ready." II. THINK OF THE THAT THEM. Men have abused God’s mercies. If men destroy the nobleman’s shrubs, he closes his grounds. If men deface the pictures, the galleries are no longer free. And yet God bears with all the sin and frailty of man; and from generation to generation this is the thought that should move man most—not only the forgiveness, but the forbearance, of God. III. THINK OF THE FROM THEM. What millionfold ministrations of pleasure there are! What has not nature been to you, and love, and thought, and home! There is no more wonderful contemplation than the varied pleasures of heart and mind. IV. THINK OF THE POWER OF MAN. We cannot create an atom; we can only readjust and combine. And the artist cannot create his colors; he can only mix them. The physician cannot create his remedies; he can only find them. The builder cannot create his stones, he can only quarry them. The child can gather the flower; but a whole universe of men cannot give it life again. Let every creation of God be received with thanksgiving..—W.M.S. 1 Timothy 4:5.—Creation sanctified. "For it is sanctified by the Word of God and prayer." Here, then, is an exquisite harmony. We have been talking of creation, and now we come to consider the Word of God. And these creative things are to be "sanctified by the Word of God and prayer." Men can talk with God. His fellowship is a test of all our pleasures and companionships and associations—"Would the Bible be out of place here?" It is never out of place in nature’s gardens and groves. The best descriptions of nature are in the Bible. It is never out of place in pure festivities. It records the marriage supper, and the music and the dance when the prodigal came home. It is never out of place in children’s joys; for it gives the picture of a glad and happy childhood. The prophet says, "The streets of the city shall be full of girls and boys playing;" and Christ took up little children in his arms, and blessed them. It is never out of place in pure human love; for that is poetized in one entire book of the Bible. It is not out of place in the earnest pursuit of secular things; for the proverbs appeal to personal endeavor, and to the right enjoyment of riches and honor. The Bible sanctifies life from the cradle to the grave, and any social economy apart from the Word of God is only a paper defense against tyranny and wrong. "And prayer." For we may speak to God. The neutral face of nature is ghastly without him. "Speak, Lord; for thy servant heareth." Can I ask God to be there at all? Can I ask him to aid me in my work? Can I ask him to comfort me if I fail? Can I ask him to quicken my powers and enlarge my opportunities? Can I ask him to sanctify my associations? These are vital questions; for nothing is sanctified without him, and everything is "sanctified by the Word of God and prayer."—W.M.S. 1 Timothy 4:6.—A wise reminder. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ 1 Timothy 5:1 Exhort for intreat, A.V.; and omitted. Rebuke not (μὴἐπιπλήξης); only here in the New Testament for the more usual ἐπιτιμάω (2 Timothy 4:2, and frequently in the Gospels) or ἐλέγχω, as Titus 1:13; Titus 2:15; Revelation 3:19, and elsewhere. In classical Greek it expresses a sharp castigation with words. Compare the "patruae verbera linguae" (Hor., ’Od.,’ 3. Revelation 12:3). It answers to the Latin objurgo. An elder (πρεσβυτέρῳ). The context shows that the meaning is not a "presbyter," but "an old man." The precept has relation to Timothy’s youth (1 Timothy 4:12). See the same order in respect to the persons to be admonished (Titus 2:1-6, where, however, we have the forms πρεσβύτας and πρεσβύτιδας with νέας and νεωτέρους). The direction is an instance of that admirable propriety of conduct, based upon a true charity, which vital Christianity produces. A true Christian never forgets what is due to others, never "behaves himself unseemly." Exhort (παρακάλει); certainly a much better rendering than intreat in the A.V. The younger men. This and the other accusatives in this and the following verse are governed by παρακάλει; the prohibitive μὴἐπιπλήξῃς Is con- lined to the πρεσβυτέροι. As brethren. This phrase shows that Timothy was still a young man himself. Observe, too, how even m reproving the sense of love is to be main- mined. The members of the Church over which he rules are either fathers and mothers, or brothers and sisters, or, it may be added, as his own children, to the faithful pastor. 1 Timothy 5:2 In for with, A.V. Purity (ἀγνείᾳ); see 1 Timothy 4:12, note. See how jealously the apostle guards against any possibility of abuse of the familiar intercourse of a clergy- man with the women of his flock. They are his sisters, and ἀγνείω is to be the constant condition of his heart and character. 1 Timothy 5:3 Honor (τίμα). The use of the verb τιμάω in the comment on the fourth commandment in Matthew 15:4-6, where the withholding of the honor due consists in saying, "It is corban, by whatsoever thou mightest be profited by me," and so withholding the honor due, shows clearly that in the notion of honoring is included that material support which their condition as widows required. So again in Matthew 15:17 of this chapter, the "double honor" due to elders who labor in the Word and doctrine is clearly shown by Matthew 15:18 to include payment for their maintenance. This is also borne out by the frequent use of τιμή in the sense of "price" (Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; Acts 19:19; 1 Corinthians 6:20, etc.). The passage might, therefore, be paraphrased, "Pay due regard to the wants of those widows who are widows indeed." The "honor" here prescribed would be exactly the opposite to the "neglect" (παρεθεωροῦντο) complained of by the Grecian Jews (Acts 6:1). The same idea is in the Latin honorarium, for a fee. Widows indeed; i.e. really, as in Matthew 15:5 and Matthew 15:16, desolate and alone. We learn from this passage that the care of widows by the whole Church, which began at Jerusalem in the very infancy of the Church, was continued in the Churches planted by St. Paul. We find the same institution though somewhat different in character, in subsequent ages of the Church. Widowhood, as well as virginity, became a religious profession, and widows were admitted with certain ceremonies, including the placing on their heads a veil consecrated by the bishop. Deaconesses were very frequently chosen from the ranks of the widows (Bingham, ’Antiq.,’ bk. 7. 1 Timothy 4:1-16.). 1 Timothy 5:4 Hath for have, A.V.; grandchildren for nephews, A.V.; towards their own family for at home, A.V.; this for that, A.V.; acceptable in the sight of for good and acceptable before, A.V. and T.R. Grandchildren (ἔκγονα; only here in the New Testament, but common in the LXX. and in classical Greek); descendants, children or grandchildren (as on the other hand, πρόγονοι in this verse includes grandparents as well as parents). In Latin nepotes, "descendants;" nos neveux (in French), "our descendants;" and so the English word "nephews" (derived from nepos, through the French neveu) properly means, and is commonly so used in all old English writers, as e.g. in Holinshed (Richardson’s Dictionary), "their nephews, or sons’ sons, which reigned in the third place." Locke’s phrase, "a nephew by a brother," seems to show the transition to the modern use of "nephew." But as the old meaning of "nephews" is now obsolete, it is better to substitute "grandchildren," as in the R.V. Let them learn. Clearly "the children or grandchildren" is the subject. To show piety towards (εὐσεβεῖν). In the only other passage in the New Testament where this word occurs, Acts 17:23, it has also an accusative of the person—"whom ye worship." In classical Greek also εὐσεβεῖντινα is used as well as εἰς, or περὶ, or πρὸςτινα.. Their own family, of which the widowed mother or grandmother formed a part. The force of τὸνἴδονοἷκον, "their own family," lies in the implied contrast with the Church. As long as a widow has members of her own house who are able to support her, the Church ought net to be burdened (see Acts 17:16). To requite (ἀμοιβὰςἀποδίδοναι); literally, to give back the return or exchange due. Ἀμοιβή is only found here in the New Testament, but is not uncommon in the LXX., and is much used in the best classical authors. The πρόγονοι had nourished and cared for them in their childhood; they must requite that care by honoring and supporting them in their old age. This is acceptable (ἀπόδεκτον); only here in the New Testament or LXX., and rarely if ever in classical Greek. The same idea is expressed in 1 Timothy 1:15, by πάσηςἀποδοχῆςἄξιος, and in 1 Peter 2:19, 1 Peter 2:20, by χάριςΤοῦτοχάριςπαρὰΘεῷ, "This is acceptable with God." 1 Timothy 5:5 Hath her hope set on for trusteth in, A.V. A widow indeed (see 1 Timothy 5:3). Desolate (μεμονωμένη; only here in the New Testament, rare in Greek versions of Old Testament, frequent in classical Greek); literally, left alone, or made solitary, which is also the exact meaning of "desolate," from solus, alone. A widow with children or grandchildren able to support her is not altogether desolate. As regards the connecting δέ, rendered "now" both in the A.V. and the R.V., Bishop Ellicott rightly renders it "but." The apostle is contrasting the condition of the ὄντεςχήρα, who has only God to look to for help, and who passes her time in prayer, with that of the widow with children and grandchildren. The second "but" in 1 Timothy 5:6 is no real objection; the widow who "giveth herself to pleasure ’ is contrasted in her turn with the devout prayerful widow whose conduct has just been described. The inference intended to be drawn, as Ellicott justly remarks, is that the one is eminently fit, and the other eminently unfit, to be supported at the common charge of the Church. Hath her hope set on God (see 1 Timothy 4:10). Supplications and prayers (see 1 Timothy 2:1, note). Night and day. Perhaps by night and by day would express the genitive better (Matthew 2:14; Luke 18:7), as indicating time when, rather than time how long. In Luke 2:37, Anna the prophetess is said to worship "with lastings and supplications night and day (νύκτακαὶἡμέραν)," where the accusative conveys rather more the notion of vigils prolonged through the night. As regards the order of the words, "day and night," or "night and day," there seems to be no rule. St. Mark always has "night and day"; St. Luke uses both (Luke 2:37; Luke 18:7; Acts 9:24; Acts 20:31; Acts 26:7). St. Paul always "night and day," as in this passage (Acts 20:31; 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8; 2 Timothy 1:3). St. John always "day and night" (Re John 4:8; John 7:15; John 12:10; John 14:11; John 20:10). 1 Timothy 5:6 Giveth herself to for liveth in, A.V. Giveth herself to pleasure (ἡσπαταλῶσα); only here and James 5:5 (ἐσπαταλήσατε "taken your pleasure," R.V., "been wanton," A.V.) in the New Testament, but found (as well as σπατάλη and σπάταλος) in Ecclesiastes 21:15, and in Polybius (Liddell and Scott). Trench compares and contrasts στρηνιάωτρυφάω, and σπαταλάω, and says that the latter includes the idea of prodigality. The word brings into the strongest possible contrast the widow who was like Anna, and those whom St. Paul here denounces. Is dead while she liveth; or, has died (is dead) in her lifetime. She is dead to God, and, as Alford suggests, is no longer a living member of the Church of Christ. Compare St. Jude’s expression "twice dead" (Jude 1:12). The expression in Revelation 3:1 is different, unless ζῶσα here can have the same meaning as ὄνομαἔχειὅτιζῇ, "though nominally alive as a Christian," etc. 1 Timothy 5:7 These things also command for and these things give in charge, A.V.; without reproach for blameless, A.V. These things, etc. The apostle had been giving Timothy his own instructions concerning widows and their maintenance by their own relations. He now adds the direction that he should give these things in charge to the Ephesian Church, lest they should be guilty and blameworthy by acting in a different spirit. He probably was aware of a disposition existing in some quarters to throw the burden of maintaining their widows upon the Church. Without reproach (ἀνεπίληπτοι); above, 1 Timothy 3:2, note. If they did not so they would be liable to the terrible reproach mentioned in 1 Timothy 3:8, that, Christians as they called themselves, they were in their conduct worse than unbelievers. 1 Timothy 5:8 Provideth for provide, A.V.; his own household for those of his own house, A.V. and T.R.; unbeliever for infidel, A.V. Provideth (προνοεῖ). Elsewhere in the New Testament only in Romans 12:17 and 2 Corinthians 8:21, where it has an accusative of the thing provided; here, as in classical Greek, with a genitive of the person; frequent in the LXX., and still more so in classical Greek. The substantive προνοία occurs in Acts 24:2 and Romans 13:14. His own household; because in many cases the widow would be actually living in the house of her child or grandchild. But even if she were not, filial duty would prompt a proper provision for her wants He hath denied the faith; viz. by repudiating these duties which the Christian faith required of him (see Ephesians 6:1-3). 1 Timothy 5:9 Let none be enrolled as a widow for let not a widow be taken into the number, A.V. Let none be enrolled, etc. The proper translation seems certainly to be (Ellicott, Alford, Huther, etc.), let a woman be enrolled as a widow not under sixty years old; i.e. χήρα a is the predicate, not the subject. It follows that the word "widow" here is used in a slightly different sense from that in the preceding verses, viz. in the technical sense of one belonging to the order of widows, of which it appears from the word καταλεγέσθω there was a regular roll kept in the Church. We do not know enough of the Church institutions of the apostolic age to enable us to say positively what their status or their functions were, but doubtless they were the germ from which the later development (of which see Bingham, bk. 7. 1 Timothy 4:1-16.) took its rise. We may gather, however, from the passage before us that their lives were specially consecrated to the service of God and the Church; that they were expected to be instant and con-slant in prayer, and to devote themselves to works of charity; that the apostle did not approve of their marrying again after their having embraced this life of widowhood, anti therefore would have none enrolled under sixty years of age; and generally that, once on the roll, they would continue there for their life. Enrolled (καταλεγέσθω); only here in the New Testament or (in this sense) in the LXX.; but it is the regular classical word for enrolling, enlisting, soldiers, etc. Hence our word "catalogue." In like manner, in the times of the Empress Helena, the virgins of the Church are described as ἀναγεγραμμέναςἐντῷτῆςἐκκλησίαςκανόνι (Socr., 1 Timothy 1:17), "registered in the Church’s register," or list of virgins. Under three score years old. A similar rule was laid down in several early canons, which forbade the veiling of virgins before the age of forty. This care to prevent women from being entangled by vows or engagements which they had not well considered, or of which they did not know the full force, is in striking contrast with the system which allows young girls to make irrevocable vows. The participle γεγονυῖα, "being," belongs to this clause (not as in the A.V. to the following one), as Alford clearly shows, and as the R.V. also indicates, by putting having been in italics; though it does not translate γεγονυῖα in this clause, unless possibly the word "old" is considered as representing γεγονυῖα. It should be, Let none be enrolled as widows, being under sixty years of age. The wife of one man; see above, 1 Timothy 3:2, the similar phrase, "the husband of one wife" (which likewise stands without any participle), and the note there. To which may be added that it is hardly conceivable that St. Paul should within the compass of a few verses (see 1 Timothy 3:14) recommend the marriage of young widows, and yet make the fact of a second marriage an absolute bar to a woman being enrolled among the Church widows. 1 Timothy 5:10 Hath for have, A.V. (five times); used hospitality to for lodged, A.V. Well reported of (μαρτυρουμένη; see 1 Timothy 3:7 and note). This use is frequent in the Epistle to the Hebrews (Hebrews 7:8; Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:39), also in 3 John 1:6, 3 John 1:12. Good works (ἔργοιςκαλοῖς). The phrase occurs frequently in the pastoral Epistles, both in the singular and in the plural (1 Timothy 2:10; 1 Timothy 3:1; in this verse; verse 25; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14). Our Lord had first used the phrase, and taught how "good works" were to be the distinctive marks of his disciples (Matthew 5:16), as they were evidences of his own mission (John 10:32, John 10:33). It denotes all kinds of good actions as distinguished from sentiments. Love, e.g. is not a good work. Feeding the hungry and clothing the naked and visiting the sick are good works (see Matthew 25:35, etc.). Brought up children (ἐτεκνοτρύφησεν); only here in the New Testament or LXX., but found, as well as τεκνοτροφία, in Aristotle. The word must mean "brought up children of her own," because τέκνον does not mean "a child" with reference to its age, but "a child" with reference to its parent who bare it. The only apparent exception in Holy Scripture Isaiah 1 Thessalonians 2:7, where the nurse’s alumni are called "her own children," but obviously this is no rent exception. The classical usage is the same. We must, therefore, understand the apostle here to mean "if she hath brought up her children well and carefully, and been a good mother to them." The precept corresponds to that laid down for an ἐπίσκοπος in 1 Timothy 3:4. Possibly, as Grotius suggests, a contrast may be intended with the conduct of some heathen mothers, who, if they were very poor, exposed their children. Used hospitality to (ἐξενοδόχησεν); only here in the New Testament or LXX., but, as well as ξενοδόκος and ξενοδοχία, not uncommon in classical Greek. The common form in the New Testament is ξενίζειν. (For the inculcation of hospitality, see 1 Timothy 3:2, note, and 3 John 1:5.) Washed the saints’ feet (see John 13:5-8; anti comp. Luke 7:44, where the omission to provide water to wash the feet of a guest is reprobated as inhospitable). The saints (Romans 12:13). Hath relieved (ἐπήρκεσεν); only here and twice in 1 Timothy 3:16 in the New Testament, and. in 1Ma 8:26 and 11:35; but common in classical Greek. The afflicted (τοῖςθλιβομενοις); used of any kind of trouble or afflictions (θλίψις); compare, for the precept, Romans 13:1-14:15. Diligently followed. The idea is somewhat similar to that of "pressing on toward the goal," in Philippians 3:14 (see also Philippians 3:12, where διώκω is rendered in A.V., "I follow after"). Good work. Here ἔργῳἀγαθῷ, as in Acts 9:36; Romans 2:7, Romans 2:10; Romans 13:3; 2 Corinthians 9:8; Ephesians 2:10; and frequently in the pastoral Epistles (1 Timothy 2:10). 1 Timothy 5:11 Younger for the younger, A.V.; waxed for began to wax, A.V.; desire to for will, A.V. Refuse. Note the wisdom of Paul, who will not have the young widows admitted into the roll of Church widows, lest, after the first grief for the loss of their husbands has subsided, they should change their minds, and wish to return to the world and its pleasures, and so incur the guilt of drawing back their hands from the plough. Would that the Church had always imitated this wisdom and this consideration for the young, whether young priests or young monks and nuns! Waxed wanton against (καταστρηνιάσωσι). This word only occurs here, but the simple στρηνιάω is found in Revelation 18:7, Revelation 18:9, and is used by the Greek poets of the new comedy in the sense of τρυφᾶν, to be luxurious (Schleusner, ’Lex.’). Trench (’Synonyms of New Testament’), comparing this word with τρυφᾶν and σπαταλᾶν, ascribes to it the sense of "petulance" from fullness, like the state of Jeshurun, who waxed fat and kicked (Deuteronomy 32:15); and so Liddell and Scott give the sense of "to be over-strong." The sense, therefore, is that these young widows, in the wantonness and unsubdued worldliness of their hearts, reject the yoke of Christ, and kick against the widow’s life of prayer and supplication day and night. And so they return to the world and its pleasures, which they had renounced. 1 Timothy 5:12 Condemnation for dare, ration, A.V,; rejected for cast off, A.V. Condemnation; κρίμα, variously translated in the A.V. "damnation," "condemnation," and "judgment." The word means a "judgment," "decision," or "sentence," but generally an adverse sentence, a "condemnation." And this is the meaning of the English word "damnation," which has only recently acquired the signification of "eternal damnation." Rejected (ἠθέτησαν); literally, have set aside, or displaced, and hence disregarded, an oath, treaty, promise, or the like. In the A.V. variously rendered "reject," "despise," "bring to nothing," "frustrate," "disannul," "east off." The κρίμα which these widows Brought upon themselves was that, whereas they had devoted themselves to a life of prayer and special service of the Church, they had now set aside this their first faith, and returned to the ordinary pleasures and avocations of the world. 1 Timothy 5:13 Also to be for to be, A.V.; going for wandering, A.V. Also seems unnecessary, as "withal" seems to represent ἅμακαὶ. Learn to be idle (ἀργαὶμανθάνουσιν). This is a construction which has no similar passage in Greek to support it, except one very doubtful one in Plato, ’Euthudemus’. But the other constructions proposed, viz. to construe μανθάνουσι, "they are inquisitive, or, curious," as Grotius and substantially Bengel; or to take περιερχόμεναι after μανθάνουσι, "they learn to go about" (Vulgate, De Wette, etc.), cannot be justified by examples either, as μανθάνειν has always either an accusative ease or an infinitive mood after it, unless it is used in quite a different sense, as in the passage from Herod., 1 Timothy 3:1, quoted by Alford: Διαβεβλημένος .. οὐμανθάνεις, "You are slandered without being aware of it." In this difficulty it is best to take the sense given in the A.V. and the R.V., following Chrysostom, etc., and of moderns Winer, Ellicott, Alford, etc., which the general turn and balance of the sentence favors. Going about (περιερχόμεναι); comp. Acts 29:13, where there is the same idea of reproach in the term. It is used in a good sense in Hebrews 11:37. Tattlers (φλύαροι); only here in the New Testament, and once only in the LXX. (4Ma Hebrews 5:10), but common in classical Greek. It means "a trifling silly talker." The verb φλυαρέω occurs in 3 John 1:10. Busybodies (περίεργοι); only here and Acts 19:19 in the New Testament or LXX., but not uncommon in classical Greek, in the sense in which it is used here. The verb περιεργάζεσθαι occurs in 2 Thessalonians 3:11 in the same sense, "meddling with what does not concern you." 1 Timothy 5:14 Desire for will, A.V.; widows (in italics) for women A.V.; rule the household for guide the house, A.V.; for reviling for to speak reproachfully, A.V. Widows. As the whole discourse is about widows, it is better to supply this as the substantive understood in νεωτέρας. In 1 Timothy 5:11 we have νεωτέραςχήρας. The οὗν which precedes is a further proof that this direction or command of the apostle’s springs from what he had just been saying about the young widows, and therefore that what follows relates to them, and not to women generally. In order to avoid the scandal mentioned in 1 Timothy 5:11 of the young widows first dedicating their widowhood to Christ, and then drawing back and marrying, he directs that they should follow the natural course and marry, in doing which they would be blameless. Bear children (τεκνογονεῖν): here only in the New Testament or LXX.; but τεκνογονία occurs in 1 Timothy 2:15 (where see note). Rule the household (οἰκοδεσποτεῖν; here only in this sense); act the part of οἰκοδέσποινα, the mistress of a family (Plutarch and elsewhere). οἱκοδεσπότης frequent in the New Testament, and kindred words are used in classical Greek. For reviling (λοιδορίαςχάριν). The adversary (ὁἀντικείμενος), the opponent of Christianity, was always seeking some occasion to speak reproachfully of Christians and revile them. Any misconduct on the part of Christian widows would give him the occasion he was looking for. They must be doubly careful, therefore, lest they should bring reproach upon the Name of Christ (camp. James 2:7; 1 Peter 2:12; 1 Peter 4:4, 1 Peter 4:14, 1 Peter 4:15). "Λοιδορίαςχάριν is added .. to ἀφορμὴνδιδόναι to specify the manner in which the occasion would be used" Ellicott). Do not give the adversary a starting-point from which he may be able to carry out his desire to revile the people of God. 1 Timothy 5:15 Already some are for some are already, A.V. Some. This is generally understood of some widows who had already given occasion to the adversary to speak reproachfully, by turning aside from the path of Christian virtue which they had begun to walk in, and following Satan who had beguiled them into the path of vice and folly. But the words are capable of another meaning, equally arising kern the preceding verse, viz. that some have already followed the example of Satan, "the accuser of the brethren," and have begun to revile Christianity, taking occasion from the conduct of some who were called Christians. These revilers might be not unbelieving Jews or heathen, but apostate or heretical Jews like those of whom the same verb (ἐκτρέπεσθαι) is used in 1 Timothy 1:6 and 2 Timothy 4:4. In something of the same spirit St. Paul called Elymas the sorcerer "a child of the devil," because he sought to turn away Sergius Paulus from the faith, probably by speaking evil of Barnabas and Saul. 1 Timothy 5:16 Woman for man or woman, A.V. and T.R.; hath for have, A.V.; her for them, A.V.; burdened for charged, A.V. If any woman, etc. So the preponderance of the best manuscripts, and the texts of Lachmann, Buttmann, Tischendorf, etc. But the T.R. is retained by Alford, Ellicott, ’Speaker’s Commentary,’ and others. If the R.V. is right, the woman only is mentioned as being the person who has the management of the house. The precept here seems to be an extension of that in 1 Timothy 5:4, which relates only to children and grandchildren, and to be given, moreover, with special reference to Christian widows who had no believing relations to care for them, and so were necessarily cast upon the Church. Let her relieve them (ἐπαρκείτω, as in 1 Timothy 5:10). Widows indeed (ταῖςὄντωςχήραις, as in 1 Timothy 5:2 and 1 Timothy 5:5). 1 Timothy 5:17 Those for they, A.V.; in teaching for doctrine, A.V. The elders (πρεσβυτεροι) here in its technical sense of "presbyters," which in the first age were the ruling body in every Chinch (see Acts 14:23; Acts 20:2, Acts 20:4, Acts 20:6, Acts 20:22), after the analogy of the elders of the Jews. Rule well (at καλῶςπροεστῶτες). The presbyters or elders were the chiefs, rulers, or presidents, of the Church (see Romans 12:8; 1 Thessalonians 5:12; and above, 1 Timothy 3:4, 1 Timothy 3:5). It seems that they did not necessarily teach and preach, but those who did so, laboring in the Word and teaching, were especially worthy of honor. Double honor (see note on 1 Timothy 5:3) means simply increased honor, not exactly twice as much as some one else, or with arithmetical exactness. So the word διπλοῦς is used in Matthew 23:15; Revelation 18:6; and by the LXX. in Isaiah 40:2; Jeremiah 16:18; and elsewhere also in classical Greek. And so we say, "twice as good," "twice as much," with the same indefinite meaning. The Word and teaching. The "Word" means generally "the Word of God," as we have "preach the Word," "hear the Word," "the ministry of the Word," "doers of the Word," etc. And although there is no article before λόγῳ here yet, considering the presence of the preposition ἐν, and St. Paul’s less careful use of the article in his later Epistles, this absence is not sufficient to counterbalance the weight of those considerations which lead to the conclusion that "laboring in the Word" refers to the Word of God. The alternative rendering of "oral discourse" or "in speaking" seems rather weak. Teaching would mean catechetical instruction and similar explanatory teaching. Labor (οἱκοπιῶντες); a word very frequently used by St. Paul of spiritual labors (Romans 16:6, Romans 16:12; 1 Corinthians 15:10; Galatians 4:11; Colossians 1:29, etc.). 1 Timothy 5:18 When he for that, A.V.; hire for reward, A.V. Thou shall not muzzle, etc. This passage, kern Deuteronomy 25:1-19., which is quoted and commented upon, in the same souse as here, in 1 Corinthians 9:9, shows distinctly that reward was to go with labor. The ox was not to be hindered from eating some portion of the grain which he was treading out. The preacher of the gospel was to live of the gospel. The laborer is worthy of his hire (ἄξιοςὁἐργάτηςτοῦμισθοῦαὑτοῦ). In Matthew 10:10 the words are the same as here, except that τῆςτροφῆς (his meat) is substituted for τοῦμισθοῦ. But in Luke 10:7 the words are identical with those here used, even to the omission (in the R.T.) of the verb ἔστιν. The conclusion is inevitable that the writer of this Epistle was acquainted with and quoted from St. Luke’s Gospel; and further, that he deemed it, or at least the saying of the Lord Jesus recorded, in it, to be of equal authority with "ἡγραφή," the Scripture. If this Epistle was written by St. Paul after his first imprisonment at Rome, we may feel tolerably certain that he was acquainted with the Gospel or St. Luke, so that there is no improbability in his quoting from it. His reference to another saying of the Lord Jesus in Acts 20:35 gives additional probability to it. The passage in 2 Timothy 4:18 seems also to be a direct reference to the Lord’s Prayer, as contained in the Gospels of St. Matthew and St. Luke. St. Paul does not directly call the words ἡγραφή, only treats them as of equal authority, which, if they were the words of Christ, of course they were. 1 Timothy 5:19 Except at the mouth of for but before, A.V. An elder; here clearly a presbyter, as the context proves. Receive (παραδέχου); give ear to, entertain; as in Acts 22:18, "They will not receive thy testimony." At the mouth of, etc. There is a reference to the law in Numbers 35:30; Deuteronomy 19:15, and elsewhere (to which our Lord also refers, John 8:17), and St. Paul applies the principle of the law to Timothy’s dealings with presbyters who might be accused of not "ruling well." He was not to encourage delatores, secret accusers and defamers, but if any one had a charge to make against a ruler, it was to be done in the presence of witnesses (ἐπί with a genitive). A doubt arises whether" the witnesses" here spoken of were to be witnesses able to support the accusation, or merely witnesses in whose presence the accusation must be made. The juxtaposition of the legal terms κατηγορία and ἐπὶμαρτύρων favors the strict meaning of μαρτύρων, witnesses able to support the κατηγορία. And, therefore, the direction to Timothy is, "Suffer no man to accuse a presbyter unless he is accompanied by two or three witnesses who are ready to back up the accusation." The italic the mouth of, in the R.V., is not necessary or indeed justified. There is no ellipsis of στόματος. Ἐτὶδύοᾒτριῶνμαρτύρων, "before two or three witnesses," is good classical Greek. 1 Timothy 5:20 Reprove for rebuke, A.V.; in the sight of for before, A.V.; the rest for others, A.V.; be in fear for fear, A.V. Reprove; ἔλεγχε, not ἐπιπλήξῃς, as in 1 Timothy 5:1 (see Matthew 18:15). There, the fault being a private one, the reproof is to be administered in private. But in the ease of the sinning presbyter, which is that here intended, Timothy is to reprove the offender "before all," that others also may fear, and may be deterred by their fear from committing a like offence. 1 Timothy 5:21 In the sight of for before, A.V.; Christ Jesus for the Lord Jesus Christ, A.V. and T.R.; prejudice for preferring one before another, A.V. I charge thee, etc. It has been well remarked that the solemnity of this charge indicates the temptation which there might be to Timothy to shrink front reproving men of weight and influence" rulers" in the congregation, and "elders" both in age and by office, young as he himself was (1 Timothy 4:12). Perhaps he had in view some particular case in the Ephesian Church. Charge (διαμαρτύρομαι; not παραγγέλλω, as 1 Timothy 6:13); rather, I adjure thee. The strict sense of διαμαρτύρομαι is "I call heaven and earth to witness the truth of what I am saying;" and then, by a very slight metonymy, "I declare a thing," or "I ask a thing," "as in the presence of those witnesses who are either named or understood." Here the witnesses are named: God, and Christ Jesus, and the elect angels. In 2 Timothy 2:14 it is "the Lord;" in 2 Timothy 4:1 God and Jesus Christ, as also in 1 Timothy 6:13. In the passages where the word has the force of "testifying" (Luke 16:18; Acts 2:40; Acts 10:42; Acts 18:5; 1 Thessalonians 4:6, etc.), no witnesses are named, but great solemnity and earnestness are implied. The elect angels. This is the only passage where it is predicated of the angels that they are elect. But as there is repeated mention in Holy Scripture of the fallen angels (Matthew 25:41; 1 Corinthians 6:3; 2 Peter 2:4; Jude 2 Peter 1:6; Revelation 12:7, Revelation 12:9), the obvious interpretation is that St. Paul, in this solemn adjuration, added the epithet to indicate more distinctly the "holy angels," as they are frequently described (Matthew 25:31; Luke 9:26, etc.), or "the angels of God" or "of heaven" (Matthew 22:30; Matthew 24:36; Luke 12:8, Luke 12:9; John 1:51). Possibly the mention of Satan in 1 Timothy 6:15, or some of the rising Gnostic opinions about angels (Colossians 2:18), may have suggested the epithet. The reason for the unusual addition of "the angels" is more difficult to adduce with certainty. But perhaps 2 Timothy 4:1 gives us the clue, where the apostle shows that in appealing to Jesus Christ he has a special eye to the great and final judgment. Now, in the descriptions of the lust judgment, the angels are constantly spoken of as accompanying our Lord. If St. Paul, therefore, had in his mind the great judgment-day when he thus invoked the names of God and of Christ, he would very naturally also make mention of the elect angels. And so Bishop Bull, quoted in the ’Speaker’s Commentary.’ Without prejudice (χωρὶςπροκρίματος); here only in the New Testament, and not found in the LXX. or classical Greek, though the verb προκρίνω occurs in both. Although the English word "prejudice" seems at first sight an apt rendering of πρόκριμα, it does not really give the sense so accurately as "preference." We commonly mean by "prejudice" a judgment formed prior to examination, which prevents our judging rightly or fairly when we come to the examination, which, however, is not the meaning of the Latin praejudicium. But προκρίνω means rather "to prefer" a person, or thing, to others. And therefore πρόκριμα means "preference," or "partiality," or, as the A.V. has it, "preferring one before another." The two meanings may be thus expressed. "Prejudice," in the English use of the word, is when a person who has to judge a cause upon evidence prejudges it without evidence, and so does not give its proper weight to the evidence. "Prefer-once" is when he gives different measure to different persons, according as He is swayed by partiality, or interest, or favor. St. Paul charges Timothy to measure out exactly equal justice to all persons alike. By partiality (κατὰπρόσκλισιν). This also is an ἅπαξλεγόμενον as far as the New Testament is concerned, and is not found in the LXX., but is found, as well as the verb προσκλίνω, in classical Greek. It means literally the "inclination" of the scales to one side or the other, and hence a "bias" of the mind to one party or the other. The balance of justice in the hands of Timothy was to be equal. 1 Timothy 5:22 Hastily for suddenly, A.V. Lay hands, etc. Surely if we are guided by St. Paul’s own use of the phrase, ἐπίθεσιςχειρῶν, in the only two places in his writings where it occurs (1 Timothy 4:14 and 2 Timothy 1:6), we must abide by the ancient interpretation of these words, that they mean the laying on of hands in ordination. So also in Acts 6:6 and Acts 13:3, ἐπιτίθεναιχεῖρας is "to ordain." And the context here requires the same sense. The solemn injunction in the preceding verse, to deal impartially in judging even the most influential eider, naturally suggests the caution not to be hasty in ordaining any one to be an elder. Great care and previous inquiry were necessary before admitting any man, whatever might be his pretensions or position, to a holy office. A bishop who, on the spur of the moment, with improper haste, should ordain cue who afterwards required reproof as ἁμαρτάνων, sinning (Acts 13:20), would have a partnership in the man’s sin, and in the evil consequences that flowed from it. And then it follows, Keep thyself pure; i.e. clear and guiltless (2 Corinthians 7:11), which he would not be if he was involved in the sin of the guilty elder. Observe that the stress is upon "thyself." 1 Timothy 5:23 Be no longer a drinker of for drink no longer, A.V. Be... a drinker of water (ὑδροπότει); here only in the New Testament. It is found in some codices of the LXX. in Daniel 1:12, and also in classical Greek. We learn from hence the interesting fact that Timothy was, in modern parlance, a total abstainer; and we also learn that, in St. Paul’s judgment, total abstinence was not to be adhered to if injurious to the health. The epithet, "a little," should not be overlooked. Was Luke, the beloved physician, with St. Paul when he wrote this prescription (see 2 Timothy 4:11)? It is also interesting to have this passing allusion to Timothy’s bad health, and this instance of St. Paul’s thoughtful consideration for him. Infirmities (ἀσθενείας); in the sense of sicknesses, attacks of illness. 1 Timothy 5:24 Evident for open beforehand, A.V.; unto for to, A.V.; men also for men, A.V. Some men’s sins, etc. St. Paul is evidently here recurring to the topic which he had been dealing with ever since 1 Timothy 5:17, viz. Timothy’s duty as a bishop, to whom was entrusted the selection of persons for the office of elder, or presbyter, and also the maintaining of discipline among his clergy. Alford sees the connection of the precept about drinking a little wine with what went before, and with this twenty-fourth verse, in the supposed circumstance that Timothy’s weak health had somewhat weakened the vigor of his rule; and that the recommendation to leave off water-drinking was given more with a view to the firmer discharge of those duties than merely for his bodily comfort. This may be so. But there is nothing unlike St. Paul’s manner in the supposition that he had done with the subject in hand at the end of the twenty-second verse, and passed on to the friendly hint with regard to Timothy’s health, but then subjoined the fresh remarks in 1 Timothy 5:24 and 1 Timothy 5:25, which were an afterthought. Evident (πρόδηλοι); only found in the New Testament, in Hebrews 7:14 besides these two verses, and in the apocryphal books of the Old Testament. It is common, with the kindred forms, προδηλόωπροδήλωσις, etc., in classical Greek. It is doubted whether πρὸ in this compound verb has the force of "beforehand," as in the A.V., and not rather that of "before the eyes of all," and therefore only intensifies the meaning of δηλόω. But the natural force of πρὸ in composition certainly is "before" in point of time; and hence in a compound like πρόδηλος would mean" evident before it is examined," which of course is equivalent to "very evident." St. Paul’s meaning, therefore, would be: Some men’s sins are notorious, requiring no careful inquisition in order to find them out; nay, they of themselves go before—before the sinner himself—unto judgment. But there are also some whose sins follow after them. It is not till after close inquiry that they are found out. They go up to the judgment-seat apparently innocent, but after a while their sins come trooping up to their condemnation. This enforces the caution, "Lay hands hastily on no man." 1 Timothy 5:25 In like maturer for likewise, A.V.; there are good works that are evident for the good works of some are manifest beforehand, A.V.; such as for they that, A.V. There are good works, etc. It is much best to understand πινῶν, as the A.V. does, and render the good works of some, answering to τινῶναἱἁμαρτίαι of 1 Timothy 5:24. Such as are otherwise—i.e., not manifest beforehand—cannot be hid. "They will be seen and recognized some time or other" (Ellicott). Alford seems to catch the true spirit of the passage when he says, "The tendency of this verse is to warn Timothy against hasty condemnation, as the former had done against hasty approval. Sometimes thou wilt find a man’s good character go before him.... but where this is not so.... be not rash to condemn: thou mayest on examination discover it there be any good deeds accompanying him: for they... cannot be hidden." 1 Timothy 5:1, 1 Timothy 5:2.—Propriety. Propriety of conduct in the different relations of life is the application of true charity to the particular circumstances of the case. Charity, while in all cases it has the same essence, seeking the real good of the person with whom it is dealing, varies its mode of application according to various circumstances. There is in charity always a consideration of what is due to others, a scrupulous and delicate appreciation of the difference of positions, and consequent differences of feeling, which may be expected, in different persons. In the natural family, men do not treat their fathers and their children in the same manner. An upper servant does not deal out the same measure to his master and to the servants that are under him. There may be the same truth and the same charity, but there is a different outward expression of them. It is a great and serious mistake to think that impartiality requires an identity of proceeding in dealing with different people. A wise charity knows how to discriminate, and to avoid the risk of defeating its own ends by wounding the just susceptibilities of those with whom it has to do. It is in accordance with this view that St. Paul here gives directions to the youthful Timothy how to exercise his episcopal authority over the different persons subject to it. The same sharp rebuke that might be suitable for a young man would be out of place in the case of an old one. Timothy must not forget the respect that is due from a young man to an old one, even while exercising his episcopal functions. And so with regard to the elderly women of his flock, he will know how to treat them with filial respect; and with regard to the young women, he will know how to infuse a brotherly spirit into his intercourse with them, avoiding every approach to any kind of familiarity inconsistent with that purity of thought which regulates the intercourse between brothers and sisters. Then will charity have her perfect work. 1 Timothy 5:3-16.—Church charities. One of the most difficult problems to solve in any well-ordered human society is so to administer charity to the indigent as not to encourage indigence which might be avoided—not to injure the character by endeavors to benefit the body. It is certain that the expectation of being provided for by others, without any efforts of his own, has a tendency to check those exertions by which a man may provide for himself. But it is no less certain that there is room in the world for the exercise of a wholesome charity, and that to dry up the streams of benevolence would be as great an injury to the givers as to the receivers. The result is that great care and much wisdom are requisite to regulate the administration of all charities on a large scale. The early Church, with an instinctive wisdom, directed its chief care to the support of widows. Here the main cause of the indigence, at least, was one which no human forethought could prevent—the death of the bread-winner. But even in their case many prudent cautions were interposed. The widow must have age of not less than threescore years, as well as widowhood, to commend her. She must be desolate, without any relations or friends whose natural duty it would be to support her. She must have established a good Christian character in the days of her prosperity, and shown her love to Christ, and the people of Christ, by works of mercy and pity. In like manner all public charities should be administered so as to encourage industry and to check idleness; so as to countenance virtue and rebuke vice; so as to prevent the unworthy from appropriating the provision that was intended for the worthy and unfortunate. In a word, in the administration of charitable funds, charity and wisdom must work hand-in-hand. 1 Timothy 5:17-25.—Duties and privileges of the clergy. The duties of the clergy are to rule and to labor. The privileges of the clergy are honor and pay. The clergy are rulers; not lords and tyrants, not domineering over conscience or deeds, but leaders (προεστῶτες, here; ἡγούμενοι, Hebrews 13:7), presidents, officers of the great Church army, going before them in every hard service and difficult duty, regulating their counsels by wise advice, leading their worship, ordering their discipline, taking the lead in the management of their common affairs. And the clergy are laborers. Not drones doing nothing, and eating the fruit of other men’s toil, hut laboring in the Word and doctrine of Christ. Theirs is a double labor: they labor first to learn, and then they labor to teach others what they have learnt themselves. They study the Holy Scriptures, and give the Church the benefit of their studies. Nor are their labors light or desultory. It is the hard toil (κοπιῶντες) of mind and body, the continuous toil of a lifetime. These are their duties. Their privileges are honor and pay—honor in proportion to their labors for the Church and the fruit of those labors; honor due to their spiritual dignity as those whom the Holy Ghost has set over the flock of Christ. And with this honor—expressed by the title of "reverend" prefixed to their names—is also due pay, support and maintenance at the Church’s charge. The ox must not be muzzled while he treads out the corn for others, nor must the laborer be defrauded of his hire when his honest work is done. They that preach the gospel are to live of the gospel. The Churches which they serve must set their minds free, as far as may be, from worldly cares, by providing for their maintenance while they give themselves to the Word of God and prayer. It is obvious how entirely in accordance with these apostolic sayings is the setting apart of endowments for the permanent support of those who are engaged in the ministry of the Word, and the feeding of the flock of Christ. The exhortation to the bishop to lay hands hastily on no man, and to be impartial in all his dealings, follows naturally from the consideration of the duties and the privileges of the priesthood. BY T. 1 Timothy 5:1, 1 Timothy 5:2.—Directions how to treat members of the Church according to the distinctions of off and sex. I. THE CONDUCT OF TIMOTHY TOWARD ELDERLY MEN. "Reprimand not an elderly person, but exhort him as a brother." The allusion is not to an official elder of the Church, but to any elderly member of it. 1. Such persons might possibly be guilty of serious shortcomings, warranting private admonition, if not the exercise of discipline. Their conduct would have a worse effect than that of more youthful offenders. 2. Timothy must not use sharpness or severity in dealing with such persons, because he must remember what is becoming on account of his own youth. He should rather use "entreaty" on a footing of brotherly equality. His zeal ought not to interfere with the reverence due to age. Let the old be treated with humility and gentleness. II. THE CONDUCT OF TIMOTHY TOWARD YOUNGER MEN. The younger men as brothers." He may use greater freedom with them, as being on an equality as to age. He must not show airs of assumption toward them, but may use more freedom in reproving their faults. III. HIS CONDUCT TOWARD ELDERLY WOMEN. "Elderly women as mothers." He must show them due deference and respect. If they should err on any point, they must be entreated with all tenderness, as children entreat their mothers. IV. HIS CONDUCT TOWARD THE YOUNGER WOMEN. "The younger as sisters, with all purity." There must be, on the one hand, the freedom of a brother with sisters; but, on the other hand, a marked circumspection so as to avoid all ground of suspicion or scandal.—T.C. 1 Timothy 5:3-7.—Directions with regard to widows. The gospel provides for the helpless. I. THE CLAIMS OF WIDOWS. 1. These were abundantly recognized in Old Testament times. The fatherless and the widow were commended, to the special care of the Israelites. The garments of widows were never to be taken in pledge. The man was cursed who perverted the judgment of the widow. The widow was never to be afflicted or made a prey (Deuteronomy 16:11; Deuteronomy 27:19; Jeremiah 7:6; Isaiah 10:2). 2. The claims of widows were officially recognized in New Testament times. The order of deaconship arose out of the necessity of widows (Acts 6:1-7). II. THE CLASSES OF WIDOWS IN THE CHURCH. "Honor widows that are widows indeed." There are three classes of widows referred to by the apostle. 1. There are widows who are not only deeply religious, but quite destitute. She who is a widow indeed is "desolate, has set her hope in God, and abides in supplications and prayers night and day." (1) There are widows without husband, without children or grandchildren, and. without means of living. They have no friends to cheer the loneliness or relieve the necessities of their widowed life. (2) They are deeply religious and trustful. "She has set her hope in God," who is the Husband of the widow; and is constant in prayers like Anna the prophetess, to that God who gives her a daily supply of comforts, and cheers her in her solitude. 2. There are widows who are not so destitute, for they have children and grandchildren to provide for their wants. 3. There are widows who are fond of gaiety and pleasure, and destitute of religion. "She that liveth in pleasure is dead while she liveth." They are dead spiritually, like those who "have a name to live, but are dead" (Revelation 3:1). "If ye live after the flesh, ye shall die" (Romans 8:13). This class of widows resembled the daughters of Sodom (Ezekiel 16:49). There was in their case the union of soul and body, but no quickening principle of spiritual life. They savor the things that be of men rather than the things that be of God. III. THE DUTY OF THE CHURCH IN TO THESE CLASSES OF WIDOWS. 1. The Church was not bound to support or assist widows with children or grandchildren, who were therefore to he taught "to show piety at home, and to requite their parents." The Church was not to be burdened with their support. Their relatives were not exempt under the gospel from the necessity of providing for them. The apostle adds that the discharge of this off-forgotten duty is "good and acceptable before God". 2. The Church owned no obligation of any sort to pleasure-loving widows, except to warn them of the sin, folly, and danger of their life. 3. The Church was to pay due regard to "widows indeed" who were destitute of all resources. "Honor widows that are widows indeed." The term implies more than deference or respect; such widows were entitled to receive relief from the Christian community. It was a loving duty to provide for such sad-hearted, friendless beings. IV. THE OF MAKING A RULE FOR THE CHURCH’S . ’"These things command, that they may he without reproach." The injunction was necessary for the Church’s sake, that it might not neglect its proper duty to this destitute class, and for the sake of the various classes of widows and their relatives, who needed to be without reproach, as they were supposedly members of the Church.—T.C. 1 Timothy 5:8.—The duty of providing for one’s own household. The growth of the Church necessitated a careful regard to this duty. I. THE DUTY HERE . "If any provides not for his own, and especially for those of his own house, he has denied the faith, and is worse than an unbeliever." 1. This passage asserts the obligations that spring out of family relationship. It points to the duty of supporting relatives, and all who live under one roof, who through poverty may have become dependent upon us. 2. The gospel does not relax, but rather strengthens, the ties of natural kinship. The Essenes would not give relief to their relatives without the permission of their teachers, though they might help others in need. II. THE NEGLECT OF THIS DUTY A DENIAL OF THE FAITH. 1. It is a denial of the faith, not in words, hut in works, for it is a denial of the duty of love, which is the practical outcome of faith; for "faith worketh by love." There may have been a tendency at Ephesus, as in Churches to which James wrote, to rest contempt with a mere profession of the truth, without the habit of self-denial. 2. Such conduct would place the Christian professor in a position far below that of the heathen unbeliever, who recognized the duty of supporting relatives as one of his best principles. It would be a serious dishonor to Christ and the gospel to neglect duties held in highest honor by the heathen. The light of the gospel greatly aggravates the sin of such persons.—T.C. 1 Timothy 5:9, 1 Timothy 5:10.—Particular directions as to the class of widows commended to the Church’s sympathy and support. These persons are variously regarded by commentators as simply destitute widows, or as deaconesses, or as presbyteresses. The most simple and natural explanation is that they belonged to the first class, for the directions here given apply to what the Church is to do for such widows, not what duty is required of them in the Church administration. I. THE OF WIDOWS IN THE ALMONER’S LIST OF THE CHURCH. "Let none be enrolled as a widow under threescore years old." 1. The existence of such a list is implied in Acts 6:1, where a murmuring is said to have arisen because "the widows were neglected in the dally ministration." There are also traces of such a list in the earlier Christian writers. 2. Such a class would be recruited from the ordinary vicissitudes of life, from the special persecutions that followed the gospel, and perhaps also from the separations from polygamous husbands brought about through the influence of Christianity. II. THE OF WIDOWS FOR A PLACE IN THE CHURCH’S LIST. 1. As to age. "Not under threescore years old." As this age marks a relatively greater degree of senility in the East than in the West, the widows must be regarded as of the infirm class, and therefore as not in any degree able for the active duties of limb. This one consideration inclines us to believe that they did not belong to the order of deaconesses or presbyteresses. If widows had been enrolled at a much earlier age, they must have become a serious burden for a great length of time upon the Church’s liberality. Therefore young widows were not to be enrolled at all. 2. As to her previous married life. "The wife of one man." (1) This does not mean that she should not have been twice married, because (a) the apostle counsels the younger women to marry again (Acts 6:14), and sanctions second marriages (Romans 7:1); (b) because the ascetic idea of married life, which some would associate with widows holding a certain ecclesiastical rank, received no sanction from the apostle. (2) It does not mean that she should not have had several husbands at one time, for polyandry was quite unusual. (3) It signifies that she should never have stood related but to one living husband; not divorced from one husband and then married to another—a chaste and faithful spouse, true to her marriage vow. 3. As to her reputation for good works. "Well reported of in respect to good works." There must not only be no evil spoken of her, but she must have a reputation for good works. This reputation covers live facts of goodness. (1) "If she hath brought up children." This would imply self-sacrifice, sympathy and zeal for youthful training. She would train her children in the nurture and admonition of the Lord, commanding them like Abraham to keep the way of the Lord, from which they would not so easily depart in after-life. (2) "If she hath lodged strangers." She may have seen better days, and had frequent opportunities of showing hospitality to Christian travelers moving from place to place. The readiness to welcome strangers was most characteristic of the early Christians. (3) "If she hath washed the saints’ feet," in token, not only of conventional hospitality, but of deep humility after the highest of all examples. (4) "If she hath relieved the afflicted." Not by mere gifts, but by matronly sympathy and encouragement, implying the visitation of the distressed in their homes. (5) "If she hath diligently followed every good work." She must not have wearied in well-doing, but have followed that which was good with eagerness, constancy, and true fidelity to God and man.—T.C. 1 Timothy 5:11-15.—Directions with regard to young widows. I. THE YOUNGER WIDOWS WERE NOT TO BE ON THE LIST OF THE CHURCH’S . "Younger widows decline." This did not imply that destitute widows, however young, would be excluded from occasional help from the Church’s funds, but they were not to be made a permanent charge upon the resources of the Church. They were young enough to labor for their own living, or, as the apostle advised, they might marry a second time, and thus obtain a provision for themselves. II. THE REASON FOR - SUCH WIDOWS. "For when they shall wax wanton against Christ, they desire to marry." 1. This language does not imply that they had, to speak, taken Christ for their Bridegroom, and then proved shamelessly unfaithful to their vows. This thought belongs to the ascetic ideas of a later period, as if the widows in question had taken the irrevocable engagement of nuns or of other ecclesiastical persons. They might, indeed, have remarried not only without blame, but by the direct counsel of the apostle himself. 2. Neither does it imply that they had been untrue to the memory of their first husbands. 3. The case supposed is that of some young widows, who had taken their place among others of their world-renouncing class in the list of the Church’s widows, and had drawn back into a luxurious, pleasure-loving habit of life. There is no breach of the promise of widowhood either expressed or implied in the passage, and such a breach could not be interpreted by itself as equivalent to a renunciation of the Christian faith. The case supposed is that of a departure from the proprieties of widowed life, in connection with a Christian profession, which only too surely indicated a virtual repudiation of the faith. 4. The judgment that attached to their conduct implied this virtual renunciation of faith. "Having condemnation because they set at naught their first faith." (1) Not their faith to their first husbands; (2) not their vow or promise to remain in widowhood, which might be called their former faith, but not their first faith; but (3) their simple faith in Christ, when they were baptized into his Name and devoted themselves to his service. They set it at nougat by not walking according to it, their conversation not becoming their profession of it. Their condemnation, or, rather, their judgment, is not to be regarded as eternal, because it might be removed by a timely repentance. III. THE AND EFFECTS OF SUCH A LIFE. "And withal they learn also to be idle, going about from house to house; and not only idle, but talkers and busybodies, speaking things which they ought not." These young widows, being under no necessity to labor for their living—for they were supported by the funds of the Church—used their leisure badly. 1. They were idle. (1) This habit of life is forbidden; for Christians are to be "not slothful in business." (2) It leads to misdirected activity; for such widows "wander from house to house," because they have no resources within themselves. 2. They become loose talkers, babbling out whatever comes into their minds. "From leisure springs that curiosity which is the mother of garrulity" (Calvin). 3. They become busybodies, with a perverted activity in the concerns of others which implies a neglect of their own. This meddling spirit leads to misunderstandings and mischiefs of many kinds. 4. They become talkers of scandal, "speaking things which they ought not"—things which may be false, or, if true, are not to be repeated from house to house.—T.C. 1 Timothy 5:14, 1 Timothy 5:15.—Directions to such young widows. The case is one for special guidance. I. A RETURN TO THE SPHERE OF DUTIES IS ADVISED BY THE APOSTLE. "I wish, therefore, that the younger widows marry, bear children, manage the house, give no occasion for the adversary to reproach." 1. There is nothing in this counsel, to encourage a resort to ascetic life, or an escape from the ordinary obligations of society. The over-valuation of ascetic life has been the great means of disparaging and discouraging the piety of common life. Religion was made, not for an idle, but fur a busy world. 2. The return to home-ties would probably break the force of temptations to loose living. Idleness would thus be counteracted, as well as the wantonness against Christ previously censured. The woman would thus be "saved by child-bearing, it she continued in faith and holiness with sobriety" (1 Timothy 2:15). 3. Mark the variety of her new relations. First to her husband, then to her children, then to her servants. She is to discharge each duty faithfully, so as to avoid the reproach of the adversary. III. THE REASON WHY SUCH COUNSEL IS GIVEN. "Give no occasion for reproach to the adversary; for already some have been turned away after Satan." 1. The adversary is not necessarily the devil, nor any particular individual, but that collective society around the Church which is always watchful for the halting of God’s servants. For good cause or bad the reproaches will come, but they ought not to be justified by the injurious, or frivolous, or licentious conduct of professors. 2. Mischief of this sort had already accrued to the cause of Christ. Some widows had given evidence of the idle, wanton, worldly behavior already condemned, showing a distinct swerve toward the adversary of souls and the accuser of the brethren. "Christ was the true Spouse; Satan the seducer."—T.C. 1 Timothy 5:16.—Further directions as to the support of widows. There is here a return to the subject of private beneficence. I. THE DUTY OF WOMEN TO SUPPORT THEIR WIDOWED . "If any woman that believes hath widows, let support be given to them." The allusion is probably to the younger widows, whose future would be very uncertain till, at least, they should marry. The apostle had already provided for the case of aged widows. It was the plain duty of relatives to watch over the welfare of the younger women, who might be sisters, sisters-in-law, or nieces. The apostle founds the duty upon the principle that the gospel has not superseded, but rather strengthened, the claims of kinship. II. REASONS FOR THE OF THIS PRIVATE DUTY. "And let not the Church be burdened, that it may relieve those that are widows indeed." 1. It would burden the Church greatly to increase the number of the pensioners on its generosity. 2. The exercise of private beneficence would allow a fuller provision to be made for those aged widows who were really friendless, homeless, and destitute.—T.C. 1 Timothy 5:17, 1 Timothy 5:18.—Directions respecting the honor due to the alders of the Church. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ 1 Timothy 6:1 Are servants for servants as are, A.V.; the doctrine for his doctrine, A.V. Servants; literally, slaves. That slaves formed a considerable portion of the first Christian Churches may be inferred from the frequency with which their duties are pressed upon them (see 1 Corinthians 7:21-22; 1 Corinthians 12:13; Ephesians 6:5-8; Colossians 3:11, Colossians 3:22; 1 Peter 2:18 (οἱοἰκέται); see also 1 Corinthians 1:27-29). It must have been an unspeakable comfort to the poor slave, whose worldly condition was hopeless and often miserable, to secure his place as one of Christ’s freemen, with the sure hope of attaining "the glorious liberty of the children of God." Under the yoke; i.e. "the yoke of bondage" (Galatians 5:1). Perhaps the phrase contains a touch of compassion for their state (comp. Acts 15:10). How beautiful is the contrast suggested in Matthew 11:29, Matthew 11:30! Masters (δεσπότας); the proper word in relation to δοῦλος. The doctrine (ἡδιδασκαλία); equivalent to "Christianity," as taught by the apostles and their successors (see the frequent use of the word in the pastoral Epistles, though with different shades of meaning (1 Timothy 1:10; 1 Timothy 4:6, 1 Timothy 4:13, 1 Timothy 4:16; 1 Timothy 5:17; 2 Timothy 3:10; 2 Timothy 4:3; Titus 1:9; Titus 2:10, etc.). Blasphemed (compare the similar passage, Titus 2:5, where ὁλόγοςτοῦΘεοῦ answers to ἡδιδασκαλία here). Βλασφημεῖν does not necessarily mean "blaspheme" in its restricted sense, but as often means "to speak evil of," "to defame," and the like. If Christian slaves withheld the honor and respect due to their masters, it would be as sure to bring reproach upon the Christian doctrine as if it taught insubordination and rebellion. 1 Timothy 6:2 Let them serve them the rather for rather do them service, A.V.; that partake of the benefit are believing and beloved for are faithful and beloved, partakers of the benefit, A.V. They that have believing masters. The direction in the preceding verse applied to all slaves, though chiefly to what, as Alford says, was far the commonest ease, that of those who had unbelieving masters. But now he adds a caution with regard to the Christian slave of a Christian master. There was a danger lest the feeling that slaves and masters are brothers in Christ should unduly interfere with the respect which he owed him as his master. And so St. Paul addresses a word of special advice to such. Let them not despise them. Let not their spiritual equality with their masters lead them to underrate the worldly difference that separates them; or to think slightly of the authority of a master relatively to his slaves. But let them serve them the rather, because they that partake of the benefit are believing and beloved. There is a good deal of obscurity in this sentence, but it may be observed first that the grammatical rendering of the R.V. is clearly right, and that of the A.V. clearly wrong. "They that partake of the benefit" is beyond all doubt the subject, and not the predicate. Then the construction of the two sentences (this and the preceding one) makes it certain that the subject in this sentence (οἱτῆςεὐεργεσίαςἀντιλαμβανόμενοι) are the same persons as the δέσποται in the preceding sentence, because it is predicated of them both that they are πιστοί, and of both that they are, in convertible terms, ἀγαπητοί and ἀδελφοί.£ And this leads us, with nearly certainty, to the further conclusion that the εὐεργεσία, the beneficium, or "benefit," spoken of is that especial service—that service of love and good will running ahead of necessary duty, which the Christian slave gives to the Christian master; a sense which the very remarkable passage quoted by Alford from Seneca strikingly confirms.£ The only remaining difficulty, then, is the meaning "partake of" ascribed to ἀντιλαμβανόμενοι But this is scarcely a difficulty. It is true that in the only two other passages in the New Testament where this verb occurs, and in its frequent use in the LXX., it has the sense of "helping" (Luke 1:54; Acts 20:35); but there is nothing strange in this. The verb in the middle voice means to "lay hold of," You may lay hold of for the purpose of helping, supporting, clinging to, laying claim to, holding in check, etc. (see Liddell and Scott). Here the masters lay hold of the benefit for the purpose of enjoying it. There is possibly an indication in the word that the masters actively and willingly accept it—they stretch out their hand to take it. There does not seem to be any sense of reciprocity, as some think, in the use of ἀντι. The sense of the whole passage seems to be clearly, "Let not those who have believing masters think slightly of their authority because they are brethren; but let them do them extra service, beyond what they are obliged to do, for the very reason that those whom they will thus benefit are believing and beloved brethren." Teach (δίδασκε). Observe the connection of this word with the ἡδιδασκαλία of 1 Timothy 6:1, 1 Timothy 6:3, and elsewhere. 1 Timothy 6:3 Teacheth for teach, A.V.; a different doctrine for otherwise, A.V.; consenteth for consent, A.V.; sound for wholesome, A.V. Teacheth a different doctrine (ἑτεροδιδασκαλεῖ); see above, 1 Timothy 1:3, note. Consenteth (προσέρχεται); very common in the New Testament, in the literal sense of "coming to" or "approaching," but only here in the metaphorical sense of "assenting to." The steps seem to he, first, approaching a subject with the mind with a view of considering it; and then consenting to it—coming over to it. The term προσήλυτος, a convert to Judaism, and the phrase from Irenaeus (’Fragm.,’ 2.), quoted by Ellicott, ΟὐτοῖςτῶνΙουδαίωνδόγμασιπροσέρχονται, "They do not fall in with, or agree to, the doctrines of the Jews," sufficiently illustrate the usage of the word here. Sound (ὑγιαίνουσι) see 1 Timothy 1:10, note. Godliness (ἐυσεβεία); see 1 Timothy 2:2, note. 1 Timothy 6:4 Puffed up for proud, A.V.; questionings for questions, A.V.; disputes for strifes, A.V. He is puffed up (τετύφωται); see 1 Timothy 3:6, note. Doting (νοσῶν); here only in the New Testament, but found occasionally in the LXX. Applied in classical Greek to the mind and body, "to be in an unsound state." Here it means "having a morbid love of" or "going mad about." In this morbid love of questionings and disputes of words, they lose sight of all wholesome words and all godly doctrine. Questionings (ζητήσεις); see 1 Timothy 1:6, note. It corresponds nearly to our word "controversies." Disputes of words (λογομαχίας); found only here. The verb λογομαχέω is used in 2 Timothy 2:14. Would that the Church had always remembered St. Paul’s pithy condemnation of unfruitful controversies about words! Surmisings (ὑπόνοιαι); only here in the -New Testament. In classical Greek it means "suspicion," or any under-thought. The verb ὑπονοέω occurs three times in the Acts—"to deem, think, or suppose." Here the "surmisings" are those uncharitable insinuations in which angry controversialists indulge towards one another. 1 Timothy 6:5 Wranglings for perverse disputings, A.V. and T.R.; corrupted in mind for of corrupt minds, A.V.; bereft for destitute, A.V.; godliness is a way of gain for gain is godliness, A.V. Wranglings (διαπαρατριβαί, R.T.; παραδιατριβαί, T.R.). The R.T. has far the largest weight of authority in its favor (Ellicott). The substantive παρατριβή in Polybius means "provocation," "collision," "friction," and the like. Hence διαπαρατριβή (which is only found here) means "continued wranglings." The substantive διατριβή (English diatribe) means, among other things, a "discussion" or "argument." The addition of πάρα gives the sense of a "perverse discussion," or "disputing." Bereft (ἀπεστερημένων). The difference between the A.V. "destitute" and the R.V. "bereft" is that the latter implies that they once had possession of the truth, but had lost it by their own fault. They had fallen away from the truth, and were twice dead. Godliness is a way of gain. The A.V., that gain is godliness, is clearly wrong, utterly confusing the subject with the predicate, and so destroying the connection between the clause and 1 Timothy 6:6. A way of gain (πορισμός); only here and in 1 Timothy 6:6 in the New Testament. but found in Wis. 13:19; 14:2; Polybius, etc. It signifies "a source of gain," "a means of malting money," or, in one word, "a trade." The same charge is brought against the heretical teachers (Titus 1:11). The cause in the A.V. and T.R., from such withdraw thyself, is not in the R.T. 1 Timothy 6:6 Godliness, etc. The apostle lakes up the sentiment which he had just condemned, and shows that in another sense it is most true. The godly man is rich indeed. For he wants nothing in this world but what God has given him, and has acquired riches which, unlike the riches of this world, he can take away with him (comp. Luke 12:33). The enumeration of his acquired treasures follows, after a parenthetical depreciation of those of the covetous man, in 1 Timothy 6:11. The thought, as so often in St. Paul, is a little intricate, and its flow checked by parenthetical side-thoughts. But it seems to be as follows: "But godliness is, in one sense, a source of great gain, and moreover brings contentment with it—contentment, I say, for since we brought nothing into the world, and can carry nothing out, we have good reason to be content with the necessaries of life, food and raiment. Indeed, those who strive for more, and pant after wealth, bring nothing but trouble upon themselves. For the love of money is the root of all evil, etc. Thou, therefore, O man of God, instead of reaching after worldly riches, procure the true wealth, and become rich in righteousness, godliness, faith," etc. (1 Timothy 6:11). The phrase, Εστιδὲπορισμὸςμέγαςἡεὐσεβείαμετὰαὐταρκείας, should be construed by making the μετα couple πορισμός with αὐταρκείας, so as to express that "godliness" is both "gain" and "contentment"—not as if αὐταρκεία qualified εὐσεβεία—that would have been expressed by the collocation, ἡμετὰαὐταρκείαςεὐσεβεία. Contentment (αὐταρκεία). The word occurs elsewhere in the New Testament only in 2 Corinthians 9:8, where it is rendered, both in the R.V. and the A.V., "sufficiency." The adjective αὐτάρκης, found in Philippians 4:11 (and common in classical Greek), is rendered "content." It means "sufficient in or of itself"—needing no external aid—and is applied to persons, countries, cities, moral qualities, etc. The substantive αὐταρκεία is the condition of the person, or thing, which is αὐτάρκης. 1 Timothy 6:7 The for this, A.V.; for neither can we for and it is certain we can, A.V. and T.R.; anything for nothing, A.V. For neither, etc. The omission of δῆλον in the R.T., though justified by many of the best manuscripts, makes it difficult to construe the sentence, unless, with Buttman, we consider ὅτι as elliptical for δῆλονὅτι, The R.V. "for neither" seems to imply that the truth, "neither can we carry anything out," is a consequence of the previous truth that "we brought nothing into the world." which is not true. The two truths are parallel, and the sentence would be perfectly clear without either δῆλον or ὅτι. 1 Timothy 6:8 But for and, A.V.; covering for raiment, A.V.; we shall be for let us be, A.V. Food (διατροφάς); here only in the New Testament, but common in the LXX., rare in classical Greek. Covering (σκεπάσματα); also a ἅπαξλεγόμενον in the New Testament, not found in the LXX., and rare in classical Greek. The kindred words, σκέπη and σκέπας, with their derivatives, are used of the covering or shelter of clothes, or tents, or houses. St. Paul may therefore have used an uncommon word in order to comprise the two necessaries of raiment and house, though Huther thinks this "more than improbable." The use of the word "covering" in the R.V. seems designed to favor this double application. Ellicott thinks the word "probably only refers to clothing." Alford says, "Some take ’ covering’ of both clothing and dwelling, perhaps rightly." If one knew where St. Paul got the word σκεπάσματα from, one could form a more decided opinion as to his meaning. We shall be therewith content (ἀρκεσθήσομεθα). The proper meaning of ἀρκεῖσθαι followed by a dative is "to be content with" (Luke 3:14; Hebrews 13:5). There is probably a covert hortative force in the use of the future here. 1 Timothy 6:9 Desire to for will, A.V.; a temptation for temptation, A.V.; many for into many, A.V.; such as for which, A.V. A temptation. The reason of the insertion of the article before "temptation" in the R.V. seems to be that, as the three substantives all depend upon the one preposition εἰς, they ought all to be treated alike. But if so, the reasoning is not good, because "temptation" implies a state, not merely a single temptation. The prefixing of the article is therefore improper. It should be "temptation," as in the A.V. and in Matthew 6:13; Matthew 26:41; Luke 22:40, etc. Snare (παγίδα); as 1 Timothy 3:7, note. The concur-pence of the two words περιρασμός and παγίς show that the agency of Satan was in the writer’s mind. Several good manuscripts, Fathers, and versions, add the words τοῦδιαβόλου after παγίδα (Huther). Drown (βυθίζουσι); only here and Luke 5:7 in the New Testament. Found also in 2Ma Luke 12:4, and in Polybius—"to sink," transitive. Destruction and perdition (ὔλεθρονκαὶἀπώλειαν). The two words taken together imply utter ruin and destruction of body and soul. Ὄλεθρος, very common in classical Greek, occurs in 1 Corinthians 5:5; 1 Thessalonians 5:3; 2 Thessalonians 1:9, and is limited in the first passage to the destruction of the body, by the words, τῆςσαρκός. Ἀπωλεία, less common in classical Greek, is of frequent use in the New Testament, and, when applied to persons, seems to be always used (except in Acts 25:16) in the sense of "perdition" (Matthew 7:13; John 17:12; Romans 9:22; Philippians 3:19; 2 Thessalonians 2:3; Hebrews 10:39; 2 Peter 3:7; Revelation 17:3, etc.). 1 Timothy 6:10 A root for the root, A.V.; all kinds of for all, A.V.; some reaching after for while some coveted after, A.V.; have been led astray for they have erred, A.V.; have pierced for pierced, A.V. Love of money (φιλαργυρία); only here in the New Testament, but found in the LXX. and in classical Greek. The substantive φιλάργυρος is found in Luke 16:14 and 2 Timothy 3:2. A root. The root is better English. Moreover, the following πάντωντῶνκακῶν (not πόλλωνκακῶν) necessitates the giving a definite sense to ῥίζα, though it has not the article; and Alford shows dearly that a word like ῥίζα, especially when placed as here in an emphatic position, does not require it. Alford also quotes a striking passage from Diog. Laert., in which he mentions a saying of the philosopher Diogenes that "the love of money (ἡφιλαργυρία) is the metropolis, or home, πάντωντῶνκακῶν." Reaching after (ὀρεγόμενοι). It has been justly remarked that the phrase is slightly inaccurate. What some reach after is not "the love of money," but the money itself. To avoid this, Hofmann (quoted by Luther) makes ῥίζα the antecedent to ἦς, and the metaphor to be of a person turning out of his path to grasp a plant which turns out to he not desirable, but a root of bitterness. This is ingenious, but hardly to be accepted as the true interpretation. Pierced themselves through (περιέπειραν); only here in the New Testament, and rare in classical Greek. But the simple verb πείρω, to "pierce through," "transfix," applied ’especially to "spitting" meat, is very common in Homer, who also applies it metaphorically exactly as St. Paul does here, to grief or pain. ̓Οδύνησιπεπαρμένος, "pierced with pain" (’Il.,’ 5:399). 1 Timothy 6:11 O man of God. The force of this address is very great. It indicates that the money-lovers just spoken of were not and could not be "men of God," whatever they might profess; and it leads with singular strength to the opposite direction in which Timothy’s aspirations should point. The treasures which he must covet as "a man of God" were "righteousness, godliness, faith, love, patience meekness." For the phrase, "man of God," see 2 Timothy 3:17 and 2 Peter 1:21. In the Old Testament it always applies to a prophet (Deuteronomy 33:1; Judges 13:6; 1 Samuel 2:27; 1 Kings 12:22; 2 Kings 1:9; Jeremiah 35:4; and a great many other passages). St. Paul uses the expression with especial reference to Timothy and his holy office, and here, perhaps, in contrast with the τοὺςἀνθρώπους mentioned in 2 Peter 1:9. Flee these things. Note the sharp contrast between "the men" of the world, who reach after, and the man of God, who avoids, φιλαργυρία. The expression, "these things," is a little loose, but seems to apply to the love of money, and the desire to be rich, with all their attendant "foolish and hurtful lusts." The man of God avoids the perdition and maul fold sorrows of the covetous, by avoiding the covetousness which is their root. Follow after (δίωκε); pursue, in direct contrast with φεύγε, flee from, avoid (see 2 Timothy 2:22). Meekness (πραΰπαθείαν). This rare word, found in Philo, but nowhere in the New Testament, is the reading of the R.T. (instead of the πρᾳότητα of the T.R.) and accepted by almost all critics on the authority of all the older manuscripts. It has no perceptible difference of meaning from πραότης, meekness or gentleness. 1 Timothy 6:12 The faith for faith, A.V.; the life eternal for eternal life, A.V.; wast for art also, A.V. and T.R.; didst confess the good confession for hast professed a good profession, A.V.; in the sight of for before, A.V. Fight the good fight. This is not quite a happy rendering. Ἀγών is the "contest" at the Olympic assembly for any of the prizes, in wrestling, chariot-racing, foot-racing, music, or what not. Ἀγωνίζεσθαιτὸνἀγῶνα is to "carry on such a contest". The comparison is different from that in 1 Timothy 1:18, ἵναστρατεύῃ .. τὴνκαλὴνστρατείαν," That thou mayest war the good warfare." The faith. There is nothing to determine absolutely whether ἡπίστις here means faith subjectively or "the faith" objectively, nor does it much matter. The result is the same; but the subjective sense seems the most appropriate. Lay hold, etc.; as the βραβεῖον or prize of the contest (see 1 Corinthians 9:24, 1 Corinthians 9:25). Whereunto thou wast called. So St. Paul continually (Romans 1:1, Romans 1:6, Romans 1:7; Romans 8:28, Romans 8:30; 1 Corinthians 1:29; Ephesians 4:1; 1 Thessalonians 2:12; and numerous other passages). He seems here to drop the metaphor, as in the following clause. Didst confess the good confession. The connection of this phrase with the call to eternal life, and the allusion to one special occasion on which Timothy "had confessed the good confession" of his faith in Jesus Christ, seems to point clearly to his baptism (see Matthew 10:32; John 9:22; John 12:42; Hebrews 10:23). The phrase, "the good confession," seems to have been technically applied to the baptismal confession of Christ (compare the other Church sayings, 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). In the sight of many witnesses. The whole congregation of the Church, who were witnesses of his baptism (see the rubric prefixed to the Order of "Ministration of Public Baptism" in the Book of Common Prayer). 1 Timothy 6:13 I charge thee for I give thee charge, A.V.; of for before (in italics), A.V.; the for a, A.V. I charge thee. It has been well observed that the apostle’s language increases in solemnity as he approaches the end of the Epistle. This word παραγγέλλω is of frequent use in St. Paul’s Epistles (1 Corinthians 7:10; 1 Thessalonians 4:11: 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10, 2 Thessalonians 3:12; and above, 1 Timothy 3:1-16; 1 Timothy 4:11; 1 Timothy 5:7). In the sight of God, etc. (compare the adjuration in 1 Timothy 5:21). Who quickeneth, etc. The T.R. has ζωοποιοῦντος. The R.T. has ζωογονοῦντος, with no difference of meaning. Both words are used in the LXX. as the rendering of the Pihel and Hiphil of היָתָ. As an epithet of "God," it sets before us the highest creative act of the Almighty as "the Lord, and the Giver of life;" and is equivalent to "the living God" (Matthew 26:63), "the God of the spirits of all flesh" (Numbers 16:22). The existence of "life" is the one thing which baffles the ingenuity of science in its attempts to dispense with a Creator. The good confession refers to our Lord’s confession of himself as "the Christ, the Son of God," in Matthew 27:11; Luke 23:1-56. 3; John 18:36, John 18:37, which is analogous to the baptismal confession (Acts 8:37 (T.R.); Acts 16:31; Acts 19:4, Acts 19:5). The natural word to have followed μαρτυρεῖν was μαρτυρίαν, as above ὁμολογίαν follows ὡμολόγησας; but St. Paul substitutes the word of cognate meaning, ὁμολογίαν, in order to keep the formula, ἥκαλὴὁμολογία. 1 Timothy 6:14 The for this, A.V. without reproach for unrebukable, A.V. The commandment (τὴνἐντολὴν). The phrase is peculiar, and must have some special meaning. Perhaps, as Bishop Wordsworth expounds it, "the commandment" is that law of faith and duty to which Timothy vowed obedience at his baptism, and is parallel to "the good confession." Some think that the command given in 1 Timothy 6:11, 1 Timothy 6:12 is referred to; and this is the meaning of the A.V. "this." Without spot, without reproach. There is a difference of opinion among commentators, whether these two adjectives (ἄσπιλονἀνέπιληπτον) belong to the commandment or to the person, i.e. Timothy. The introduction of σέ after τηρῆσαι; the facts that τηρῆσαιτὰςἐντόλας, without any addition, means "to keep the commandments," and that in the New Testament, ἄσπιλος and ἀνέπιληπτος always are used of persons, not things (James 1:27; 1 Peter 1:19; 2 Peter 3:14; 1 Timothy 3:2, 1 Timothy 5:7); and the consideration that the idea of the person being found blameless in, or kept blameless unto, the coming of Christ. is a frequent one in the Epistles (Jude 24; 2 Peter 3:14; 1 Corinthians 1:8; Colossians 1:22; 1 Thessalonians 3:13; 1 Thessalonians 5:23),—seem to point strongly, if not conclusively, to the adjectives ἄσπιλον and ἀνεπίληπτον here agreeing with σέ, not with ἐντολήν.£ The appearing (τὴνἐπιφανείαν). The thought of the second advent of the Lord Jesus, always prominent in the mind of St. Paul (1 Corinthians 1:7, 1 Corinthians 1:8; 1 Corinthians 4:5; 1 Corinthians 15:23; Colossians 3:4; 1 Thessalonians 3:13; 1 Thessalonians 4:1-18.!5; 2 Thessalonians 1:9, etc.), seems to have acquired fresh intensity amidst the troubles and dangers of the closing years of his life, both as an object of hope and as a motive of action (2 Timothy 1:10; 2 Timothy 2:12; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13). 1 Timothy 6:15 Its own for his, A.V. This correction seems to be manifestly right. The same phrase is rendered in 1 Timothy 2:6 and Titus 1:3 "in due time," in the A.V.; but in the R.Titus 2:6 is "its own times," and in Titus 1:3 "his own seasons. In Galatians 6:9 καίρῳἰδίῳ is also rendered "in due season," in both the A.V. and the R.V. Such a phrase as ἐνκαιροῖςἰδίοις must be taken everywhere in the same sense. It clearly means at the fitting or proper time, and corresponds to the πλήρωματοῦχρόνου, "the fullness of time," in Galatians 4:4. The two ideas are combined in Luke 1:20 (πληρωθήσονταιεἰςτὸνκαιρὸναὐτῶν) and Luke 21:24 (comp. Ephesians 1:10). Shall show (δείξει). Δεικνύεινἐπιφανείαν, "to show an appearing," is a somewhat unusual phrase, and is more classical than scriptural. The verb and the object are not of cognate sense (as "to display a display," or "to manifest a manifestation"), but the invisible God, God the Father, will, it is said, display the Epiphany of our Lord Jesus Christ. The wonder displayed and manifested to the world is the appearing of Christ in his glory. The Author of that manifestation is God. The blessed; ὁμακάριος, is only here and in 1 Timothy 1:11 (where see note) applied to God in Scripture. The blessed and only Potentate. The phrase is a remarkable one. Δυνάστης (Potentate), which is only found elsewhere in the New Testament in Luke 1:52 and Acts 8:27, is applied to God here only. It is, however, so applied in 2Ma Acts 3:24; Acts 12:15; Acts 15:23, where we have ΠάσηςἐξουσιαςδυνάστηςΓόνμέγαντοῦκόσμουδυνάστην, and Δυνάστατῶνοὐρανῶν; in all which places, as here, the phrase is used to signify, by way of contrast, the superiority of the power of God over all earthly power. In the first of the above-cited passages the language is singularly like that here used by St. Paul. For it is said that ὁπάσηςἐξουσίαςδυνάστης, "the Prince (or Potentate) of all power made a great apparition," or "appearing" (ἐπιφονείανμεγάληνἐποίησεν), for the overthrow of the blasphemer and persecutor Heliodorus. St. Paul must have had this in his mind, and compared the effect of "the appearing of our Lord Jesus Christ," in overthrowing the Neros of the earth with the overthrow of Heliodorus. King of kings, and Lord of lords, etc. (compare the slightly different phrase in Roy. Acts 17:14 and Acts 19:16, applied to the Son). So in Psalms 136:2, Psalms 136:3, God is spoken of as "God of gods, and Lord of lords." 1 Timothy 6:16 Light unapproachable for the light which no man can approach unto, A.V.; eternal for everlasting, A.V. Unapproachable (ἀπρόσιτον); only here in the New Testament, but found occasionally in. the later classics, corresponding to the more common ἄβατος. Whom no man hath seen, nor can see and Exodus 33:20-23). The appearance of the "God of Israel" to Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, related in Exodus 34:9-11, was that of the Son in anticipation of the Incarnation. The invisibility of the essential Godhead is also predicated in our Lord’s saying, "God is a Spirit" (John 4:24). This whole passage is a magnificent embodiment of the attributes of the living God, supreme blessedness and almighty power, universal dominion, and unchangeable being, inscrutable majesty, radiant holiness, anti glory inaccessible and unapproachable by his creatures, save through the mediation of his only begotten Son. 1 Timothy 6:17 This present for this, A.V.; have their hope set on the uncertainty of for trust in uncertain, A.V.; on God for in the living God, A.V. and T.R. Charge (παράγγελλε); as in 1 Timothy 1:3; 1 Timothy 4:11; 1 Timothy 5:7; and in 1 Timothy 5:13, and elsewhere frequently. Rich in this present world. Had St. Paul in his mind the parable of Dives and Lazarus (comp. Luke 16:19, Luke 16:25)? That they be not high-minded (μὴὑψηλοφρονεῖν); elsewhere only in Romans 11:20. The words compounded with ὑψηλός have mostly a bad sense—"haughtiness," "boastfulness," and the like. The uncertainty (ἀδηλότητι); here only in the New Testament, but used in the same sense in Polybius (see ἄδηλος in 1 Corinthians 14:8; and ἀδήλως in 1 Corinthians 9:6). The A.V., though less literal, expresses the sense much better than the R.V., which is hardly good English. Who giveth us richly all things to enjoy; for enjoyment. The gifts are God’s. Trust, therefore, in the Giver, not in the gift. The gift is uncertain; the Giver liveth forever. (For the sentiment that God is the Giver of all good, comp. James 1:17; Psalms 104:28; Psalms 145:16, etc.) 1 Timothy 6:18 That they be ready for ready, A.V. Do good (ἀγαθοεργεῖν; here only, for the more common ἀγαθοποιεῖν). That they be rich in good works (1 Timothy 5:10, note); not merely in the perishing riches of this present world—the same sentiment as Matthew 6:19-21; Luke 12:33 and Luke 12:21. Ready to distribute (εὐμεταδότους); here only in the New Testament, and rarely in later classical Greek. The opposite, "dose-handed," is δυσμετάδοτος The verb μεταδίδωμι means "to give to others a share or portion of what one has" (Luke 3:11; Romans 1:11; Romans 12:8; Ephesians 4:28; 1 Thessalonians 2:8). Willing to communicate (κοινωνίκους); here only in the New Testament, but found in classical Greek in a slightly different sense. "Communicative" is the exact equivalent, though in this wider use it is obsolete. We have the same precept in Hebrews 13:16, "To do good and to communicate forget not." (For κοινωνεῖν in the sense of "giving," see Romans 12:13; Galatians 6:6; Philippians 4:15; and for κοινωνία in the same sense, see Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16.) 1 Timothy 6:19 The life which is life indeed for eternal life, A.V. and T.R. Laying up in store (ἀποθησαυρίζοντες); only here in the New Testament, but once in Wis. 3:3, and occasionally in classical Greek. A good foundation (θεμέλιονκαλόν). The idea of a foundation is always maintained in the use of θεμέλιος, whether it is used literally or figuratively (Luke 11:48; Ephesians 2:20; Revelation 21:14, etc.). There is, at first sight, a manifest confusion of metaphors in the phrase, "laying up in store a foundation." Bishop Ellicott, following Wiesinger, understands "a wealth of good works as a foundation." Alford sees no difficulty in considering the "foundation" us a treasure. Others have conjectured κειμήλιον, "a stored treasure," for θεμέλιον. Others understand θεμέλιον in the sense of θέμα, a deposit. Others take ἀποθησαυρίζειν in the sense of "acquiring," without reference to its etymology. But this is unlikely, the context being about the use of money, though in part favored by the use of θησαυρίζειν in 2 Peter 3:7. The reader must choose for himself either to adopt one of the above explanations, or to credit St. Paul with an unimportant confusion of metaphors. Anyhow, the doctrine is clear that wealth spent for God and his Church is repaid with interest, and becomes an abiding treasure. Life indeed (τῆςὄντωςζωῆς); so 1 Timothy 5:3, 1 Timothy 5:5, τὰςὅντωςχήραςἡὄντωςχήρα, "widows indeed;" and (John 8:36) ὄντωςἐλεύθεροι, "free indeed," in opposition to the freedom which the Jews claimed as the seed of Abraham. 1 Timothy 6:20 Guard for keep, A.V.; unto thee for to thy trust, A.V.; turning away from for avoiding, A.V.; the profane for profane and vain, A.V.; the knowledge which is falsely for science, falsely, A.V. Guard that which is committed unto thee; τὴνπαραθήκην (παρακαταθήκην, T.R.). Guard for keep is hardly an improvement. The meaning of "keep," like that of φυλάττω, is to guard, keep watch over, and, by so doing, to preserve safe and uninjured. This meaning is well brought out in the familiar words of Psa 121:1-8., "He that keepeth thee will not slumber.... He that keepeth Israel shall neither slumber nor sleep. The Lord himself is thy Keeper" (so too Psalms 127:1; Genesis 28:15, etc.). Παραθήκη or παρακαταθήκη, occurs elsewhere in the New Testament only in 2 Timothy 1:12, 2 Timothy 1:14, where the apostle uses it (in 2 Timothy 1:12) of his own soul, which he has committed to the safe and faithful keeping of the Lord Jesus Christ; but in 2 Timothy 1:14 in the same sense as here. "That good thing which was committed unto thee guard [’keep,’ A.V.]." There does not seem to be any difference between παραθήκη and παρακαταθήκη, which both mean "a deposit," and are used indifferently in classical Greek, though the latter is the more common. The precept to Timothy here is to keep diligent and watchful guard over the faith committed to his trust; to preserve it unaltered and uncorrupt, so as to hand it down to his successors exactly the same as he had received it. Oh that the successors of the apostles had always kept this precept (see Ordination of Priests)! Turning away from (ἐκτρεπόμενος); only here in the middle voice, "turning from," "avoiding," with a transitive sense. In the passive voice it means "to turn out of the path," as in 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4. The profane babblings (see 1 Timothy 4:7; 2 Timothy 2:16); κενοφωνία; only here and 2 Timothy 2:16, "the utterance of empty words," "words of the lips" (2 Kings 18:20). Oppositions (ἀντιθέσεις); here only in the New Testament. It is a term used in logic and in rhetoric by Plato, Aristotle, etc., for "oppositions" and "antitheses," laying one doctrine by the side of another for comparison, or contrast, or refutation. It seems to allude to the particular method used by the heretics to establish their tenets, in opposition to the statements of the Church on particular points—such as the Law, the Resurrection, etc. The knowledge which is falsely so called. There is a very similar intimation of the growth of an empty philosophy, whose teaching was antagonistic to the teaching of Christ in Colossians 2:8, and with which St. Paul contrasts the true γνώσις in Colossians 2:3. This was clearly the germ (called by Bishop Lightfoot "Gnostic Judaism") of what was later more fully developed as the Gnostic heresy, which, of course, derived its name from γνῶσις, knowledge or science, to which they laid claim. 1 Timothy 6:21 You for thee, A.V. and T.R. The R.T. omits Amen. Professing (ἐπαγγελλομένοι) see 1 Timothy 2:10, note. Have erred (ἠστόχησαν); 1 Timothy 1:6, note. Grace be with you. The authorities for σοῦ and ὑμῶν respectively are somewhat evenly balanced. The T.R. σοῦ seems in itself preferable, as throughout St. Paul addresses Timothy personally, and as there are no salutations here, as in 2 Timothy and Titus (see 1 Timothy 1:18; 1 Timothy 3:14; 1 Timothy 4:6, etc.; 1 Timothy 6:11, 1 Timothy 6:20). This shorter form, ἡχάρις, is used in the pastoral Epistles (2 Timothy 4:22; Titus 3:1-15:35)for the fuller and more usual form, ἩχάριςτοῦΚυρίουἡμῶνἸησοῦΞριστοῦ (Romans 16:20; 1 Corinthians 16:23; 2 Thessalonians 3:18, and elsewhere). The short form also occurs in Hebrews 13:25. The words are a gracious, peaceful ending to the Epistle. Hebrews 13:1, Hebrews 13:2.—The doctrine of God. Slaves, led doubtless by the miseries of their condition to seek the ennobling, comforting privileges of the gospel, formed a considerable portion of the first congregations of disciples (see the names in Romans 16:1-27.; 1 Corinthians 1:27, 1 Corinthians 1:25; Ephesians 6:5-8; Colossians 3:22-25; Titus 2:9; Philippians 1:10, Philippians 1:16; 1 Peter 2:18, etc.). Hence so many exhortations addressed specially to them. In nothing, perhaps, does the Divine excellency of the gospel show itself more strikingly than in the adaptation of its precepts to such different classes of society, and in the wise moderation with which it met the social evils of life. The subjects of a Nero are bid to honor the king, the slave is told to count his master worthy of all honor; and the motive for this self-denying moderation is the paramount desire not to bring any reproach upon the gospel of Christ. The world shall not be able to say that Christianity is a breeder of confusion, or that the peaceable order of society is endangered by the fanaticism of the servants of Christ. And yet the manly self-respect of the slave is wonderfully increased by being reminded that he is the servant of Christ; or, again, by the thought of his spiritual freedom as a child of God; or, again, by his brotherhood with his master and partnership with him in the faith and love of the gospel of Christ. He has before him a career as noble and as dignified as his master, though that master were Caesar himself. And while he patiently submits to the peculiar trials of his bodily condition, he is transported into a region where bodily distinctions are of no account—where the petty differences of rich and poor, bond and free, are swallowed up, and melt away, before the common glory of the children of God and the common privileges of Christian fellowship. And yet all the while he maintains the respect and obedience of the slave to the master. Truly the doctrine of God is a wise, an excellent, and a worthy doctrine, and carries with it its own credentials, that it is from God. 1 Timothy 6:3-5 Heterodoxy. It is a great mistake to limit the notion of heterodoxy to the holding of wrong opinions in dogmatic theology. Heterodoxy is teaching anything otherwise than as the Word of God teaches it. Here they are declared to be heterodox who depart from the wholesome teaching of Christ concerning the duties of slaves to their masters, and use language in speaking to slaves which is provocative of strife and envy, of railings and suspicions. Such men, instead of being guided by a disinterested love of truth, are actuated by selfish motives. They seek to curry favor with those whose cause they espouse, and receive in money the reward of their patronage of the cause. And so we may generally discern between the orthodox and- the heterodox by the methods they pursue, and the results they attain. The one seeks to promote peace and contentment by gentle words and by counsels of love and patience, and has his reward in the happiness of those whom he advises. The other flatters, and inflames the passions of those whom he pretends to befriend; plays upon the bad parts of human nature; raises questions which tend to loosen the joints which bind society together; declaims and fumes and agitates, and receives in money or other selfish advantages the price of his mischievous patronage. Disinterested love is the characteristic of orthodox teaching, selfish gain that of the heterodox. Peace and contentment are the fruit of the one, strife and suspicion are the fruit of the other. 1 Timothy 6:6-21 The contrast. There is no more effectual way of bringing out the peculiar beauties and excellences of any system or character than by contrasting with it the opposite system or character. Let us do this in regard to the two characters which are here brought before us, and the uses of money by them respectively. I. THE MONEY-LOVER. The love of money sits at the helm of his inner man. It is the spring of all his thoughts, desires, and actions. Observe what is his ruling motive, what takes the lead in his plans and schemes of life, and you will find that it is the desire to be rich. To be rich ranks in his estimation before being good or doing good; and personal goodness and benevolence towards others, if they have existed before the entering into the heart of the love of money, gradually fade and die away under its withering influence. As the thistles and rushes, the docks and the plantains, prevail, the good herbage disappears. A hard selfish character, indifferent to the feelings and wants of others, and ready to brush on one side every obstacle which stands in the way of getting, is the common result of the love of money. But in many cases it leads on into impiety and crime, and through them to sorrows and perdition. It was his greed for the wages of unrighteousness which urged Balsam on to his destruction; it was his greed for money that made Judas a thief, a traitor, and a murderer of his Lord. Many an heresiarch has adopted false doctrines and led schisms merely as a means of enriching himself at the expense of his followers; and every day we see crimes of the blackest dye springing from the lust of riches. In other cases the coveted possession of wealth is followed by inordinate pride and contempt of those who are not rich, by a feeling of superiority to all the restraints which bind other men, and by a headlong descent into the vices and self-indulgences to which money paves the way. In a word, then, the lover of money stands before us as at best a selfish man—a man of low and narrow ends; one pandering to his own base desires; one sacrificing to an ignoble and futile purpose all the loftier parts of his own nature; one from whom his fellow-men get no good, and often get much harm; one whose toil and labor at the best end in emptiness, and very often lead him into sorrow and destruction. His progress is a continued debasement of himself, and moral bankruptcy is his end. II. THE MAN OF GOD IS OF A MOLD. He views his own nature and his own wants in their true light. He is a man, he is a moral agent, he is a child of God. His hunger and thirst are after the things that are needful for the life and the growth of his immortal soul, his very self. He is a man; he is one of those whom the Lord Jesus is not ashamed to call his brethren, and who has been made partaker of his Divine nature, and therefore, like his Divine Lord, he wishes to live, not for himself, but for his brethren, whom he loves even as Christ loved them and gave himself for them. And so, on the one hand, he lays himself out to enrich himself with those treasures which make a man rich toward God—righteousness, godliness, faith, love, patience, meekness; and, on the other, he uses his worldly wealth for the comfort of the poor and needy; doing good, distributing freely of his substance for every good work, and admit-ring others to a share of the wealth that God has given him. It is very remarkable, too, how he both degrades and yet elevates wealth. He degrades it by depriving it of all its false value. He does not trust in it, because he knows its uncertainty; he does not desire it, because he knows its dangers; he does not boast of it, because he knows it adds nothing to his real worth. But he elevates it by making it an instrument of doing good to others, and by making it a provocative of love to man and of thankfulness to God; and though it is so fleeting and so uncertain in itself, he forces into it an element of eternity by consecrating it to God, and compelling it to bear witness on his behalf in the great day of judgment that he loved Christ and did good to those whom Christ loves. To sum up, the money-lover, by putting a false value upon money, makes it a snare and an instrument of hurt to himself and others, and an eternal loss to his own soul; the man of God, by putting the true value upon money, makes it a joyful possession to himself and his brethren, a nourisher of unselfish virtue, and an eternal gain. 1 Timothy 6:11-16.—The man of God. The character of the man of God is here portrayed with a master’s hand. We may go back and contemplate it with a little more exactness. He is covetous, he is eager in the pursuit of good things; but the good things which he covets and pursues are the everlasting possessions of the soul. And what are these? Righteousness—that great quality of God himself; that quality which makes eternal, unchangeable, right the sole and inflexible rule of conduct. Righteousness—that condition of thought and will and purpose which does not fluctuate with the changing opinions and fashions of inconstant men, which does not vary according to the outward influences to which it is subject, which is not overborne by fear, or appetite, or persuasion, or interest; but abides steadfast, unaltered, the same under all circumstances and through all time. And with righteousness, which he has in common with God, he covets godliness, the proper relative condition of the rational creature towards the Creator. Godliness is that reverential, devout attitude towards God which we sometimes call piety, sometimes holiness, sometimes devotion. It comprehends the sentiments of fear, love, and reverence which a good man entertains toward God; and the whole conduct, such as worship, prayer, almsgiving, etc., which springs from those sentiments. And though it cannot be predicated of God that he is εὐσεβής, it is an essential feature of the godly man, who therefore covets it as an integral part of the wealth of the soul. And then, by a natural association with this reverential attitude towards God described by "godliness," there follows faith; the entire reliance of the soul upon God’s goodness, and specially on all his promises—those promises which are yea and amen in Christ Jesus; faith which fastens on Jesus Christ as the sum and substance, the head and completeness, of God’s good will to man; as the infallible proof, which nothing can detract from, of God’s purpose of love to man; as the immovable rock of man’s salvation, which may not and cannot be moved forever. And, as by a necessary law, from this faith there flows forth love; love to God and love to man; love which, like righteousness, is an attribute which the man of God has in common with God; love which, in proportion to its pureness and its intensity, assimilates the man of God to God himself, and is therefore the most prized portion of his treasures. Nor must another essential virtue of the man of God be overlooked by him, and that is patience. Just as godliness and faith are qualities in the man of God relatively to God, so is patience a necessary quality relatively to the hindrances and impediments of the evil world in which he lives. The primary idea of ὑπομονή is continuance—"patient continuance," as it is well rendered in the Authorized Version of Rom 2:7. The enmity of the world, the outward and inward temptations to evil, the weariness and tension induced by prolonged resistance, are constantly pressing upon the man of God and counseling cessation from a wearisome and (it is suggested) a fruitless struggle. He has, therefore, need of patience; it is only through faith and patience that he can obtain the promises. He must endure to the end if he would grasp the coveted salvation. Patience must mingle with has faith, patience must mingle with his hope, and patience must mingle with his love. There must be no fainting, no halting, no turning aside, no growing weary in well-doing. Tribulations may come, afflictions may press sore, provocations may be multiplied, and labors may be a heavy burden; but the man of God, with the sure hope of the coming of Christ to cheer and support him, will go steadily forward, will endure, will stand fast, unto the end. And as regards the provocations of men, he will endure them with meekness. Not only will he not turn back from his purpose on account of them, but he will not let his spirit be ruffled by them. He will still be kind to those who are unkind, and gentle with those who are rough. He will render good for evil, and blessing for cursing, if so be he may overcome evil with good, ever setting before him the blessed example of him "who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." Thus fighting the good fight of faith, he lays hold and keeps hold of eternal life, and will be found without spot, unrebukable, in that great and blessed day of the appearing of our Lord Jesus Christ, "to whom be honor and power everlasting. Amen." BY T. 1 Timothy 6:1.—The duties of dares to unbelieving masters. The apostle next proceeds to deal with the distinctions of civil duty, and takes up the case of a very numerous But miserable class which appears to have been largely attracted to the gospel in primitive times. I. THE HONOR DUE TO PAGAN MASTERS. "Whoever are under the yoke as bondservants, let them reckon their own masters worthy of all honor." 1. The condition of the slaves was one of much hardship. There was practically no limit to the power of the masters over the slaves. They might be gentle and just, or capricious and cruel. The slaves had no remedy at law against harsh treatment, as they had no hope of escape from bondage. 2. Yet their liberty had not been so restricted that they had not the opportunity of hearing the gospel. There were Christian slaves. Their hard life was ameliorated, not merely by the blessed hopes of the gospel, but by the privilege of spiritual equality with their masters which was one of its distinguishing glories. 3. The gospel did not interfere with the duty of obedience which they owed to their masters. They were to give them all honor—not merely outward subjection, but inward respect. Christianity did not undertake to overturn social relations. If it had done so, it would have been revolutionary in the last degree; it would have armed the whole forces of the Roman empire against it; it would itself have been drowned in blood; and it would have led to the merciless slaughter of the slaves themselves. Yet Christianity prepared the way from the very first for the complete abolition of slavery. The fact that with the great Master in heaven "there was no respect of persons," and that "in Jesus Christ there was neither bond nor free, but all were one in Christ," would not justify the slaves in repudiating their present subjection, while it held out the hope of their eventual emancipation. They must not, therefore, abuse their liberty under the gospel. 4. Yet there was a limit to the slave’s obedience. He could only obey his master so far as was consistent with the laws of God and his gospel, consenting to suffer rather than outrage his conscience. Cases of this sort might arise, but they would not prejudice the gospel, like a simple revolt against existing relationships. II. THE REASON FOR THE DUE HONOR GIVEN TO THEIR PAGAN MASTERS. "That the Name of God and his doctrine may not be blasphemed." 1. There would be a serious danger of such a result if slaves were either to withhold due service to their masters or to repudiate all subjection. God and his doctrine would be dishonored in the eyes of their masters, because they would be regarded as sanctioning insubordination. Thus a deep and widespread prejudice would arise to prevent the gospel reaching their pagan masters. 2. It is thus possible for the meanest members of the Church to do honor to God and the gospel. The apostle contemplates their adorning "of the doctrine of God our Savior in all things" (Titus 2:10). 3. The same considerations apply to the case of domestic servants in our own day. The term translated here "slaves" is used with some latitude in the Scripture. It applies sometimes to persons entirely free, as to David in relation to Saul (1 Samuel 19:4), to Christians generally (Romans 6:16; 1 Peter 2:16), to apostles, prophets, and ministers (Galatians 1:10; 2 Timothy 2:24), and to the higher class of dependents , and encouraged disobedience to parents. The tendency of their teaching would be to sow the seeds of discontent in the minds of the slaves, and its effects would be to plunge them into a contest with society which would have the unhappiest effects. 2. The opposition of this teaching to Divine truth. (1) It was opposed to "wholesome words," to words without poison or taint of corruption, such as would maintain social relations on a basis of healthy development. (2) It was opposed to the words of Christ, either directly or through his apostles. He had dropped sayings of a suggestive character which could not but touch the minds of the slave class: "Render to Caesar the things that are Caesar’s;" "Blessed are the meek: for they shall inherit the earth;" "Resist not evil;" "Love your enemies, pray for them which despitefully use you." (3) It was opposed to the doctrine of godliness. It was a strange thing for teachers in the Church to espouse doctrines opposed to the interests of godliness. The disobedience of slaves would commit them to a course of ungodly dishonoring of God and his gospel. II. THE MORAL AND OF THESE FALSE . 1. They were "besotted with pride." They were utterly wanting in the humility of spirit which the gospel engenders, but were puffed up with an empty show of knowledge. 2. Yet they were ignorant. "Knowing nothing." They had no true understanding of the social risks involved in their doctrine of emancipation, or of the true method of ameliorating the condition of the slaves. 3. They "doted about questions and disputes about words." They had a diseased appetency for all sorts of profitless discussions turning upon the meanings of words, which had no tendency to promote godliness, but rather altercations and bad feeling of all sorts—"from which cometh envy, strife, evil-speakings, wicked suspicions, incessant quarrels." These controversial collisions sowed the seeds of all sorts of bitter hatred. 4. The moral deficiency of these false teachers. They were "men corrupted in their mind, destitute of the truth, who suppose that godliness is gain." (1) They had first corrupted the Word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities. (2) They were "deprived of the truth." It was theirs once, but they forfeited this precious treasure by their unfaithfulness and their corruption. It is a dangerous thing to tamper with the truth. (3) They heard that "godliness was a source of gain." They did not preach contentment to the slaves, or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of true religion. Godliness was not designed to be a merely lucrative business, or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as "made merchandise" of the disciples are examples of this class. Such persons would "teach things which they ought not for the sake of base gain" (Titus 1:11).—T.C. 1 Timothy 6:6-8.—The real gain of true godliness. The apostle, after his manner, expands his idea beyond the immediate occasion that led to it. I. THE GAIN OF WITH . "But godliness with contentment is great gain." 1. Godliness is a gain in itself, because it has "the promise of the life that now is, and of that which is to come." Godly men come into happy and thriving circumstances, for they are taught to pursue their callings with due industry, foresight, and perseverance. 2. Godliness, allied to contentment, is great gain. (1) This does not mean that contentment is a condition necessary to the gainful character of godliness, but is rather an effect of godliness and part of its substantial gain. It is a calm and sedate temper of mind about worldly interests. It is God’s wisdom and will not to give to all men alike, but the contented mind is not disquieted by this fact. (2) The godly man is content with what he possesses; submits meekly to God’s will, and bears patiently the adverse dispensations of his providence. The godly heart is freed from the thirst for perishing treasures, because it possesses treasures of a higher and more enduring character. II. THE REASON FOR THIS . "For we brought nothing into the world, because neither are we able to take anything out of it." 1. We are appointed by God to come naked into the world. We may be born heirs to vast possessions, but they do not become ours till we are actually born. Rich and poor alike bring nothing into the world. 2. This fact is a reason for the statement that we can carry nothing out of the world. It is between birth and death we can hold our wealth. The rich man cannot carry his estates with him into the grave. He will have no need of them in the next life. 3. There could be no contentment if we could take anything with us at death, because in that case the future would be dependent upon the present. 4. The lesson to be learned from these facts is that we ought not eagerly to grasp such essentially earthly and transitory treasures. III. THE TRUE WISDOM OF . "But if we have food and raiment, with these let us be satisfied." These are what Jacob desired, Agur prayed for, and Christ taught his disciples to make the subject of daily supplication. The contented godly have these gifts along with God’s blessing. The Lord does not encourage his people to enlarge their desires inordinately.—T.C. 1 Timothy 6:9.—The dangers of the eager haste to be rich. I. THE EAGER PURSUIT OF THE WORLD IS TO BE SHUNNED. "But they that will be rich fall into temptation and a snare." 1. The apostle does not condemn the possession of riches, which have, in reality, no moral character; for they are only evil where they are badly used. Neither does he speak of rich men; for he would not condemn such men as Abraham, Joseph of Arimathsea, Gains, and others; nor such rich men as use their wealth righteously as good stewards of God. 2. He condemns the haste to be rich, not only because wealth is not necessary for a life of godly contentment, but because of its scrim and moral risks. II. THE DANCERS OF THIS EAGER PURSUIT OF WEALTH. They "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1. There is a temptation to unjust gain which leads men into the snare of the devil. There is a sacrifice of principle, the abandonment of conscientious scruples, in the hurry to accumulate wealth. 2. The temptation in its turn makes way for many lusts which are "foolish," because they are unreasonable, and exercised upon things that are quite undesirable; and which are "hurtful," because they injure both body and soul, and all a man’s best interests. 3. These lusts in turn carry their own retribution. They "drown men in destruction and perdition." (1) This is more than moral degradation. (2) It is a wreck of the body accompanied by the ruin of the immortal soul—T.C. 1 Timothy 6:10.—The root of all evil. "For the love of money is the root of all evil." This almost proverbial saying is intended to support the statement of the previous verse. I. THE LOVE OF MONEY AS A ROOT OF EVIL. 1. The assertion is not concerning money, which, as we have seen, is neither good nor bad in itself, but concerning the love of money. 2. It is not asserted that there are not other roots of evil besides covetousness. This thought was not present to the apostle’s mind. 3. It is not meant that a covetous man will be entirely destitute of all virtuous feeling. 4. It means that a germ of all evil lies in one with the love of money; that there is no kind of evil to which a man may net be led through an absorbing greed for money. It is really a root-sin, for it leads to care, fear, malice, deceit, oppression, envy, bribery, perjury, contentiousness. II. UNHAPPY EFFECTS OF THE LOVE OF MONEY. "Which some having coveted after have wandered away from the faith, and pierced themselves through with many sorrows." 1. It led to apostasy. They made shipwreck of their Christian principles. They surrendered the faith. The good seed of the Word was choked by the deceitfulness of riches, and, like Demas, they forsook the Word, having loved this present world. 2. It involved the Tangs of conscience, to the destruction of their own happiness. They felt the piercings of that inward monitor who forebodes the future destruction.—T.C. 1 Timothy 6:11.—Personal admonition addressed to Timothy himself. The apostle now turns from his warning to those desiring to be rich to the practical exhortation to strive for the true riches. I. THE TITLE BY WHICH TIMOTHY IS . "O man of God." 1. It was the familiar title of the Old Testament prophets, and might appropriately apply to a New Testament evangelist like Timothy. 2. But in the New Testament it has a more general reference, applying as it does to all the faithful in Christ Jesus (2 Timothy 3:17). The name is very expressive. It signifies (1) a man who belongs to God; (2) who is dedicated to God; (3) who finds in God, rather than in riches, his true portion; (4) who lives for God’s glory (1 Corinthians 10:31). II. THE WARNING TO TIMOTHY. "Flee these things." It might seem unnecessary to warn so devoted a Christian against the love of riches, with its destructive results; but Timothy was now in an important position in a wealthy city, which contained "rich’ men (1 Timothy 6:17), and may have been tempted by gold and ease and popularity to make trivial sacrifices to truth. The holiest heart is not without its inward subtleties of deceit. III. THE TO TIMOTHY. "And follow after righteousness, godliness, faith, love, patience, meek-spiritedness." These virtues group themselves into pairs. 1. Righteousness and godliness; referring to a general conformity to the Law of God in relation to the duties owing respectively to God and man, like the similar expressions—"live righteously and godly"—of Titus 2:12. (1) Righteousness is (a) not the "righteousness of God," for that had been already attained by Timothy; but (b) the doing of justice between man and man, which would be for the honor of religion among men. Any undue regard for riches would cause a swerve from righteousness. (2) Godliness includes (a) holiness of heart, (b) holiness of life, in which lies the true gain for two worlds. 2. Faith and love. These are the two foundation-principles of the gospel. (1) Faith is at once (a) the instrument of our justification, (b) the root-principle of Christian life, and (c) the continuously sustaining principle of that life. (2) Love is (a) the immediate effect of faith, for "faith worketh by love" (Galatians 5:6); (b) it is the touchstone of true religion and the bond of perfectness; (c) it is the spring of evangelical obedience, for it is "the fulfilling of the Law" (Romans 13:8); (d) it is our protection in the battle of life, for it is "the breastplate of love" (1 Thessalonians 5:8). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/