David Lipscomb Commentary On 1st Timothy 11 Timothy 1:1 Paul, an apostle of Christ Jesus—Paul begins this Epistle as usual by declaring his apostleship. This Epistle was an affectionate reminder from Paul, "the aged,” to Timothy to be steadfast in the faith in the midst of the many dangers to which he would be exposed in the city of Ephesus.according to the commandment of God our Saviour,—It was a commandment from God to resist the powerful school of false teaching which had arisen in the Ephesian church. So Paul prefaces the Epistle by designating himself as an apostle according to the Holy Spirit who said: “ Separate me Barnabas and Saul for the work whereunto I have called them.” (Acts 13:2.) The designation "God our Saviour” fitly describes him in reference to his redeeming love through his Son Jesus Christ.and Christ Jesus our hope;—Christ Jesus gave hope to man. He died for him, opened the way for him to return to God, and gave him hope of life beyond the grave. (Ephesians 2:12.)1 Timothy 1:2unto Timothy, my true child in faith:—No fleshly rela­tionship existed between the two, but a closer and far dearer connection. Paul had taken him while yet a very young man to be his companion and fellow laborer. (Acts 16:3.) Of him, in the Epistle to the Philippian church, he said: “ I have no man like-minded, who will care truly for your state.” (Philippians 2:20.) On another occasion he said: “ Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man therefore despise him.” (1 Corinthians 16:10-11.) Paul taught him as a son, and Timothy looked to him as a father in the gospel. The rela­tionship of father and son was restricted to faith.Grace, mercy, peace, from God the Father and Christ Jesus our Lord.—Grace is the highest good for the guilty; mercy for the suffering is grace in action; and peace comes from God through the mediation of Jesus Christ.1 Timothy 1:3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia,—When Paul left Ephesus, he left there to restrain certain teachers who taught differently from Paul.that thou mightest charge certain men not to teach a dif­ferent doctrine,—The teachers were doubtless the Judaizers who insisted that the Gentiles could not be saved unless they were circumcised and kept the law of Moses.1 Timothy 1:4neither to give heed to fables—As a part of this Judaizing spirit they gave much attention to Jewish fables, imaginary occurrences, that constituted a part of the traditions of the elders handed down from generation to generation. The Targums, the Jewish sacred books written by the rabbis, are largely composed of these.and endless genealogies,—The Jews laid much stress upon their ability to trace a distinct and unbroken genealogical line to Abraham. This care on this point was instilled by Moses and others of the prophets. This was done (1) so that the possessions of the different tribes might be kept in the fam­ilies; (2) that the Levites might be kept separate who alone were to minister to sacred things; (3) that the lineage of the Messiah might be kept clear and distinct. Down to the coming of Jesus these genealogies were correctly kept. Since that time they seem to be so involved in confusion that no Jew is able to tell to which tribe he belongs. It is said that all genealogical tables that had hitherto been preserved so carefully were destroyed by Herod the Great because he was an Idumaean, seeking to establish a hereditary rule over the Jews, could not establish a line back to Abraham; and as he could not, he destroyed the advantages that these tables gave the children of Abraham over him.Whatever personal motives may have actuated him, the destruction of the tables, when the divine purposes of their establishment had ended, must be regarded as providential. They had ended because the land of Canaan would no longer be the home of the children of Israel, the Levitical priesthood had served its purpose in bringing forward its nation to Jesus Christ, the end of the law had come. The Jewish family as a distinct people of God, the Levitical priesthood, and the genealogy of Jesus, all like the law, were added because of transgression till the promised Messiah should come. Were the Messiah to come now, as the Jews claim he is yet to come, his lineage could not be set forth. The rabbis say these tables of genealogy are to be restored by the Messiah when he comes. But any table restored by a person who is himself the chief beneficiary of the table would rest under suspicion. The Jews among the Christians, especially among the Judaizers of Paul’ s day, were given to seeking out these genealogies, as though they were to receive great good from them. which minister questionings,—These genealogies and fables are held in great aversion because they cause much disputing, wrangling, and strife.rather than a dispensation of God which is in faith; so do I now.—[In the dispensation of God’ s love as manifested through faith in Christ is the only way of approach to the mercies of God, while these genealogies were uncertain and produced no faith: it was necessary, therefore, to impress upon all who were seeking salvation in any way other than through faith in Christ that it was vain.]1 Timothy 1:5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:—The purpose and end of God’ s law is that man may be led to do God’ s will out of a pure heart and with a good conscience and faith unfeigned. It takes all three of these conditions to make service accept­able to God. A man without a pure heart, a good conscience, and faith that is unfeigned cannot do acceptable service to God. Men harden their hearts and sear their consciences by doing what their consciences condemn. A man who thus vio­lates and corrupts his conscience cannot do acceptable services to God. While the good conscience may lead men to violate the will of God, run counter to his teaching, it cannot serve God without it is kept pure. A man’ s conscience is defiled, blinded, seared by doing what he knows is wrong or refusing to do what he knows is right. There is no more dangerous condition in which a man can place himself than to habitually do what he knows to be wrong or refuse to do what he knows to be right.Of the same nature is the expression “ whatsoever is not of faith is sin.” (Romans 14:23.) This Scripture is usually applied in a sense differing from the meaning of the apostle. Its use is not one hurtful in its nature, or out of harmony with the Scriptures, and it grows out of the true meaning of the apostle in this text. The meaning clearly is that of doing a thing as an act of worship, in reference to which we have doubts, we condemn ourselves. That is, we cannot violate conscience; if it has doubts, they must be respected. The convictions of our hearts must be honored. God accepts nothing as worship that is not done heartily with full faith. The inference is clear that one who habitually violates his convictions of right soon loses all sense of right, hardens his heart, and makes his reformation impossible. The old philosopher who averred his ability to move the world, if he only had a fulcrum on which to rest his lever, expressed a universal, necessary truth. In the material world the lightest particle of matter cannot be moved without a fulcrum on which to rest the lever that moves it. It is equally true in morals. No movement of our moral sense or action can take place without a moral fulcrum on which to rest the lever of truth which moves it. That fulcrum is the sense of right in human nature. If it is destroyed, there is no starting point to correct man’ s moral and spiritual errors. Hence, Paul found mercy because he did his evil in ignorant unbelief; his con­science was good, pure, active; his sense of right was keen and sensitive. There is always hope of such men; God has respect for them. But when a man trifles with his convictions, does violence to his conscience, holds the truth in unright­eousness— that is, does not practice what he knows to be right, especially if he practices what he knows to be wrong— he corrupts his own moral nature, destroys his sense of right, and cuts off all possibility of his turning. In many evil ways is this protesting against wrong, yet encouraging the wrong, manifested. 1 Timothy 1:6from which things some having swerved have turned aside unto vain talking;—These words teach that those teachers had once been in the right way, but had not remained in it; indeed, it is clear that these persons, not only had been, but were still reckoned among the members of the Ephesian church, and were engaged in disputations that brought no good to anyone.1 Timothy 1:7desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.—[They coveted the respect and influence which was ever paid to the acknowledged teachers of the law of Moses: but they utterly failed to understand the real meaning of that law. This same class of teachers was in the church at Smyrna, of whom it is said: “ I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.” (Revelation 2:9.)] These persons aspired to be teachers of the law of Moses, but they did not see that the law of Moses ended in Christ and was taken out of the way by him.1 Timothy 1:8 But we know that the law is good,—Paul, while affirming this of those who aspired to teach the law, showed his respect for the law.if a man use it lawfully,—Those who did not see that the law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end.1 Timothy 1:9as knowing this, that law is not made for a righteous man,—The righteous man is one made righteous, by faith in Jesus Christ, and does not need the Mosaic law with its earthly penalties to govern him.but for the lawless and unruly,—These refuse to be bound by any law, and submit to no higher authority.for the ungodly and sinners,—[These have no reverence for God, and are such as God disapproves; are marred or pol­luted by sin, separated from God, so as to be openly hostile to him.]for the unholy and profane,—Those who do not regard that which is sanctified or made holy by God, but profane his most sacred institutions. [Those who are impious or scoffers. One who treats the will of the Lord with contempt, mockery, or scorn.]for murderers of fathers and murderers of mothers,—Often when the parents become old and burdensome they are killed by their children to be free from the trouble that the care of them imposes on them. [We can conceive nothing superior to this in enormity, and yet such crimes have been committed.]for manslayers,—Those who commit murder. [A crime against which all nature revolts. This sanctity of human life is founded on the fact that man was made in the image of God.]1 Timothy 1:10for fornicators,—Illicit intercourse of unmarried per­sons; also such intercourse of an unmarried person with a person of the opposite sex, whether married or unmarried.for abusers of themselves with men,—“ Carnal copulation be­tween male persons.”— Sodomy.for men-stealers,—Those who carry on a traffic in human flesh, or those who steal a person in order to sell him into bondage, or those who buy such stolen men or women, no matter of what color or what country. All these were men-stealers, and God classed them with the most flagrant mortals. The guilt of man-stealing was incurred essentially by those who purchased those who were thus stolen.for liars,—They who speak for truth what they know to be false.for false swearers,—Those who deliberately swear to that which is false, and then prove false to their oath.and if there be any other thing contrary, to the sound doc­trine;—The law of Moses with its penalties was given to re­strain, check, and punish those guilty of these sins, and not to rule those delivered from sin by faith in Christ Jesus. [Sound admirably describes the teaching as Paul conceived it in its complete freedom from any doubt as to right and wrong according to the instruction given to them as he was moved by the Holy Spirit.]1 Timothy 1:11according to the gospel of the glory of the blessed God, which was committed to my trust.—The gospel of the Lord Jesus Christ, the standard by which everything is to be tested, and the law of Moses was made for those who do not obey the teachings of the gospel which was committed to Paul, which he had preached.1 Timothy 1:12I thank him that enabled me, even Christ Jesus our Lord,—Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to die for what he believed to be right. God always respects the man who keeps a good conscience and is true to his convictions.for that he counted me faithful, appointing me to his serv­ice;—God honored Paul’ s faithfulness to his convictions and readiness to die for what he believed to be the will of God, though in error, rather than the man who believed on him, yet did not confess him because he feared the Pharisees. God knows the man who is true to his own conscience, and for this reason Christ Jesus counted Paul worthy and placed him in the ministry of preaching the gospel to the Gentiles.1 Timothy 1:13though I was before a blasphemer, and a persecutor, and injurious:—There was no disposition with Paul to conceal his wrongs— he was open and free to confess them— that he might thereby magnify the mercy and goodness of God. So he says he was a blasphemer. To blaspheme is to speak reproach­fully, rail at, revile, and calumniate. Paul sought the destruc­tion of the whole church of God. Luke says: “ But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.” (Acts 9:1-2.) When they were placed on trial, he gave his voice for their death.howbeit I obtained mercy, because I did it ignorantly in unbelief;—This clearly implies that had he persecuted the church as he did knowing it was the church of God, no pardon for him could be found. This accords exactly with the cases of Judas and Pilate and the mob that crucified Jesus. To com­mit these sins consciously was to forever bar the gates of mercy to them. To them believing they were serving God or with a good conscience left the way open for repentance and pardon to them. But certainly being true to conscience did not secure salvation, else those who crucified the Lord were in a saved state when they were crucifying him, else Paul was in a saved state while breathing out the threatenings and slaughter against all who called on the name of the Lord Jesus. But Paul, because he “ did it ignorantly in unbelief,” believing that Jesus was not the Son of God, but that he was an impostor, obtained mercy.1 Timothy 1:14and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.—He here expresses his gratitude and joy for the exceeding abundant mercy and grace of God that saved him, which was brought through the faith and love which he had in Christ.1 Timothy 1:15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;—To believe and confess that Jesus is the Christ, the Son of the living God, who came into the world to save sinners, is a faithful and true saying, and is worthy of being confessed by all.of whom I am chief:—Paul speaks of himself as the chief of sinners before God. He had been in captivity, and is showing that the grace of God is sufficient to save the worst of sinners who would accept it in faith and love. He held himself as a sample of mercy as the chief of sinners. He was the chief of sinners not because he had been guilty of con­scious, willful sin, but because he had been more active and fierce in his determination to destroy the church of God, believing that by so doing he was rendering service to God.1 Timothy 1:16howbeit for this cause I obtained mercy,—Notwithstand­ing the intensity of his bitterness, and his active zeal in destroying Christians, he had obtained mercy. God had for­given him, that in him Christ should show forth all his long- suffering. Christ in him led him to bear the persecutions and the suffering he had inflicted on others.that in me as chief might Jesus Christ show forth all his long-suffering,—Paul had been chief of sinners in persecuting Christ. He now must be chief or first among those who suffer for him. He labored and suffered for Christ more than all the other apostles. Of himself he says: “ Are they min­isters of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” (2 Corinthians 11:23-27.) Paul was of an intense temperament and of the heroic mold that fitted him to inflict suffering on others, and bear it himself for what he believed to be right. He had inflicted it on others.for an ensample of them that should thereafter believe on him unto eternal life.—Jesus chose Paul that in him he might bear sufferings for him and others. In him God desired to set forth the pattern of sufferings that men, who should there­after believe in him to everlasting life, should be willing to bear. The future world will be peopled with those of the true heroic spirit, who counted it all joy to suffer for right and uphold the truth.1 Timothy 1:17 Now unto the King—Paul esteemed it an honor and a glory to him to be chosen to suffer as Jesus had suffered, thus to be made like Jesus in his sufferings, for it brought the assurance that he would be made like him in immortal glory. So he bursts forth in this ascription of praise to God. Godis the King, Ruler of the universe, eternal,—There is no end to his reign and glory, immortal,— God is immortal in contrast with the beings of this earth.invisible,—He is invisible in contrast with visible things of creation.the only God,—The only true and real God. be honor and glory for ever and ever.— Let him be hon­ored and glorified unto the age of the ages.Amen.—This denotes the solemn ascent of the heart to the sentiment conveyed by the foregoing words.1 Timothy 1:18 This charge I commit unto thee, my child Timothy,—The charge is to withstand and correct the errors of the false teachers. (Verse 3.) The sum of the charge was that men should put their whole trust in Jesus Christ, who came into the world to save sinners, and who alone was able to lead them into everlasting life. The charge was the last heritage, the priceless treasure which Paul, feeling that for him the end was not far distant, would leave to Timothy. Anxious above measure for the churches in Asia, of which Ephesus was the center, foreseeing that the perils and dangers from within and without would rapidly close round the congrega­tions, and placing his greatest earthly hope on the steadfast­ness and knowledge of Timothy, he charged him, by the memory of the prophetic utterances which years before had been made concerning him (Acts 17:1-2), to hold fast the doctrine which taught men to put their trust in Jesus Christ.according to the prophecies which led the way to thee,—This was done in accordance with the prophecies which had gone before concerning him. Timothy had a spiritual gift imparted to him by the laying on of the hands of the pres­bytery. (4:14.) Paul was doubtless of this presbytery. (2 Timothy 1:6.)that by them thou mayest war the good warfare;—Accord­ing to these prophecies, and through the spiritual gifts be­stowed when the prophecies were made, Timothy was to be enabled to war the good warfare for Christ. Paul seems to have been presenting his own sins, his trials, his joy in trials to Timothy, as a means of stirring him up to a true spirit of self-sacrifice and devotion to God.1 Timothy 1:19holding faith and a good conscience;—As a means to this warfare, he was to hold faith and an abiding trust and confidence in God through Jesus Christ. The faith must be held in a good conscience. Conscience is the faculty within man that demands he should do what he believes to be right. His conscience is good, clear, pure when he does what he believes to be right. He must do this to please God. Not to do what conscience demands is to hold the truth in unright­eousness.which some having thrust from them—This is to believe one thing and practice another. To do so is to act hypo­critically.made shipwreck concerning the faith:—Some had violated their consciences for worldly ends, and in this way had made shipwreck of their faith. Faith cannot live unless the soul obeys the conscience in doing the thing to which faith leads. Conscience demands that a person do the things which faith approves. “ But wilt thou know, O vain man, that faith apart from works is barren?” (James 2:20.)1 Timothy 1:20of whom is Hymenaeus and Alexander;—Among those who had put away from them a good conscience and had made shipwreck of their faith were Alexander and Hymenaeus, thought to have been among the Judaizing teachers of Eph­esus, who, from worldly motives, did violence to their con­sciences and, their faith miscarried, blasted all their hopes as when a ship driven by contrary winds is cast upon the breakers and all perish.whom I delivered unto Satan,—This is generally supposed to mean he had excluded them from the church, but it has always seemed to me to mean more than this. The church at Corinth was commanded to deliver the incestuous person to Satan. (1 Corinthians 5:5.) Many of the early critics, and some of the later ones, James Macknight among them, hold that Satan inflicted bodily punishments in the days of the apostles. Sometimes they cast out demons and delivered from the afflictions of the body. That was to deliver from Satan. To deliver to Satan was to turn the person over to him that he might inflict bodily disease or punishment upon him. If such was the case, it ceased with the age of miracles. During that age both God and Satan exerted wonderful working power. They both ceased at the same time. One used his power to bless, the other to afflict and punish.that they might be taught not to blaspheme.—The design was reformation that they might be taught not to blaspheme God, Christ, and his cause by their erroneous and unholy teaching. The discipline at Corinth appears to have proved successful in bringing good results. (2 Corinthians 2:5-8,) In this case it seems to have been otherwise. (2 Timothy 2:16-18.) Verse 1 PAUL'S FIRST LETTER TO TIMOTHY First Timothy Chapter OneWhite considered this chapter, aside from the salutation (1 Timothy 1:1-2), as regarding a crisis in the Christian faith (1 Timothy 1:3-20).[1] Historically, Paul was writing at some time subsequent to his release from the imprisonment of Acts 28, following his journey to Spain, and at some place when he was en route to Rome, following the great fire of July 19,64 A.D., and possibly with some purpose of aiding the Christians there who were threatened by the ominous change in the attitude of Nero, whose great persecution against the Christians was not yet in full progress. It cannot be stated whether or not Paul was journeying to Rome of his own accord, or if he had been summoned by Nero. The tradition that both apostles Peter and Paul were martyred by Nero rose at too early a time to be passed off as a fiction of the Roman Catholic Church, and thus being in all probability true. History has left us no clues as to the mechanics of how Paul in this letter was on the way to Rome, and how in 2Timothy, only a little later, he was anticipating execution. In any event, the atmosphere of crisis is plainly in 1Timothy; and Paul in this chapter began laying the groundwork for protecting and extending the beloved faith, no longer by his own prodigious efforts, but in this new situation, by his beloved converts such as Timothy and Titus. Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope; unto Timothy, my true child in faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord. (1 Timothy 1:1-2) An apostle of Christ Jesus ... Of all the slanders ever directed against the word of God, none is more ridiculous and unfounded than this assertion of Gealy: "Christ Jesus our Lord" in the genuine Pauline letters is always "our Lord Jesus Christ ... In the pastorals, "Christ Jesus" is used twenty-three times, and "Jesus Christ" three times." In the other Pauline letters, "Jesus Christ" appears sixty-seven times, as against sixty-three times for "Christ Jesus." Thus the appearance of "Christ Jesus" three times in these three verses is not the Pauline proportion: it remains a mystery if it is assumed that Paul wrote these letters (the Pastorals).[2]What has been attempted by such a criticism as this is to make Paul's preference for the expression "Christ Jesus" as exhibited in the Pastorals an excuse for denying that he wrote them at all, despite the fact that he used the same expression exactly sixty-three times in his other letters, their denial being based upon the allegation that "this is not the Pauline proportion"! What kind of arrogance is this that affirms that a man scatters certain words in his vocabulary over his writings in any definite proportion, of so many to the page, or verse? Nothing any more unreasonable and erroneous than this was ever advocated in the name of scholarship. What is really behind it? As Hendriksen suggested, there are some who do not like the Scriptural teaching of these letters, and who will seize upon the flimsiest of pretexts in order to rationalize their denials. The reader will not be troubled by many other such insinuations against these epistles; not one of them is entitled to any credence or respect whatever, as more fully explained in the introduction to the Pastorals, the above example of them standing as a fair representation of all of them. An apostle ... By this, "Paul claims to have been as truly sent by Christ as were those who were apostles before him."[3] The authority of Paul and the Twelve was plenary, nontransferable and perished from the earth in the death of those genuine apostles who, alone, held the office and exercised its authority. Why did Paul, at the outset of this letter, stress his apostolic office? As Hendriksen said: Timothy needed to know that this letter was not just a friendly substitute for a confidential chat, a tete-a-tete; even though its tone is naturally cordial, for a friend is indeed writing a friend. The letter rises above the purely human level.[4] The so-called Pastorals are canonical Scripture binding upon the whole church of God on earth, and fittingly, they carry the apostolic seal. Of Christ Jesus ... There is no difference in this expression from "Jesus Christ," Paul evidently using them synonymously and interchangeably. Such distinctions as making "Christ Jesus" to be indicative of Christian theology, and "Jesus Christ" to be an emphasis upon the historical Jesus, etc., have little or no value. According to the commandment of God ... This has reference, not merely to the scene on Damascus road, but as Hervey believed, "to the command, Separate me Paul and Barnabas (Acts 13:2)."[5]God our Saviour ... While unusual in Paul's letters, the idea is certainly found elsewhere, as in 2 Corinthians 5:19; and, besides that, Paul's close personal friend Luke used the same expression in Luke 1:47. Christ Jesus our hope ... The absolute unity between the Father and the Son, as in so many New Testament references, shines in this. As dark and evil crises gathered ominously over his head, and as Paul contemplated the threatening evils that would assail the beloved church, he loved to contemplate Jesus Christ as the one glorious hope that made all of the suffering and hardship, all of the trials and sorrows, both worthwhile and bearable. Unto Timothy, my true child in faith ...TIMOTHYThe name of Paul's friend Timothy had often been joined to that of the apostle in the salutations of 2 Corinthians 1:1; Philippians 1:1; Colossians 1:1, and inPhilemon 1:1:1, and also with Silvanus in the salutations of both the Thessalonians; but here he was accorded the high honor of having one of the New Testament books addressed to him personally. As Wesley said, "Of all whom Paul ever converted, Timothy seems to have been to Paul the disciple who was most beloved and most trusted."[6] From the scattered references to him in the New Testament, the following facts appear: From Acts 14:6 and Acts 16:3, it is clear that Timothy was a native of Lystra, and that he was converted on Paul's first missionary tour. He, in all probability, saw Paul stoned and dragged out of Lystra for dead; and then, on the second missionary journey, in response to the promptings of prophetic utterances (1 Timothy 1:18), and upon the recommendation of the elders in Lystra and Iconium, Timothy was commissioned as the apostle's attendant and helper on the mission field. The letter before us testifies to the faithfulness of Timothy to that charge throughout the apostle's subsequent life. Timothy's father was a Greek and his mother a devout Jewess, who, despite her marriage, had maintained her faith in the Scriptures. Due to the circumcision controversy, Paul circumcised Timothy, not as in any manner connected with salvation, but as an expedient foil of Jewish criticism (Acts 16:3). Titus who had no racial connection with Judaism, Paul absolutely refused to circumcise (Galatians 2:3). Timothy was ordained by the eldership of Lystra and Derbe (1 Timothy 4:14) and by the laying on of the hands of the apostle himself. Timothy followed and aided Paul extensively in all of the labors recorded in Acts; and once, when Paul was necessarily separated from him at Berea, he went on to Corinth alone, but did not rest until Timothy had rejoined him. There seems to have been a very beautiful and wholesome friendship between the two. From Ephesus, Paul sent Timothy on one, perhaps more, corrective missions to Corinth; and he seems to have acted as Paul's deputy whenever the occasion required it. Both during Paul's first imprisonment in Rome and afterward, Timothy continued his faithful attendance upon Paul. During the second imprisonment, including the time immediately prior to it, he once more appeared as the man Paul sent to Ephesus to bolster the Christians of Ephesus against the impending persecutions. As for the tradition that Timothy became the first metropolitan bishop of Ephesus, there cannot possibly be any value to it. As Rutherford said, "The position which Timothy occupied at Ephesus cannot, without doing the greatest violence to history, be called that of a bishop (in the current sense of that word)."[7] In the New Testament, such terms as elder, bishop, overseer, presbyter, etc., are absolutely synonymous. No competent scholar in these times denies this. Timothy was, in all probability, at Paul's side when the end came. As the threatening clouds became more and more ominous, and when Paul knew that his execution was at hand, he desired more than ever the companionship of his beloved Timothy; so he sent the somber appeal, "Give diligence to come shortly unto me" (2 Timothy 4:9). My true child in faith ... As Ward said, "The word TRUE means "born in lawful wedlock,"[8] thus being the most emphatic affirmation of the genuineness of Timothy's conversion. In faith ... No less a scholar than White affirmed that, as is so frequently the case, the KJV is correct in rendering this "in the faith."[9] In this entire series, the most vigorous protest has been raised against the perversion of "faith," which in the New Testament nearly always means "the faith," and the importation into the word the notion of "subjective trust." Even Hendriksen was diligent to assert, regarding this verse, that "It is best to take it here subjectively";[10] but as White said, " Titus 1:4 proves that FAITH here is THE FAITH as in KJV."[11] Dummelow agreed to this; and many scholars have pointed out that the inclusion of the article before FAITH and, in other cases, the omission of it, does not necessarily determine one meaning or another. Grace, mercy and peace ... Paul usually concluded his letters with "Grace and peace"; but here the inclusion of "mercy" would seem to be best explained thus, "The nearness of death, the weakness of old age, the ever-increasing dangers which crowded around Paul, seem to have called forth from him deeper expressions of love and tender pity."[12]From God the Father and Christ Jesus our Lord ...This bracketing of Christ Jesus with the Father twice in these opening verses is not without significance, especially in the light of subsequent teaching in the letter concerning Christ as mediator.[13][1] Newport J. D. White, Expositor's Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 83. [2] Fred D. Gealy, The Interpreter's Bible, Vol. VI (New York: Abingdon Press, 1955), p. 376. [3] Newport J. D. White, op. cit., p. 89. [4] William Hendriksen, Commentary on 1,2Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 49. [5] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 61. [6] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [7] John Rutherford, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 2985. [8] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco: Word Books, Publisher, 1974), p. 23. [9] Newport J. D. White, op. cit., p. 91. [10] William Hendriksen, op. cit., p. 54. [11] Newport J. D. White, op. cit., p. 91. [12] H. D. M. Spence, Ellicott's Commentary, Vol. VIII, 1Timothy (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 178. [13] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 507. Verse 3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine.It is not improbable that on his last trip to Rome, Paul covered as much ground as he could, warning and encouraging the many churches that he had planted concerning the looming persecutions in Rome. The thing that most concerned Paul was that the doctrine should be maintained absolutely in its purity and fidelity. The situation at Ephesus, where Paul had lately been, was compounded by the appearances of certain departures from the true faith, and this letter was Paul's charge to Timothy relative to making the necessary corrections. It appears that Paul was compelled, from whatever consideration we do not know, to proceed with all dispatch to Rome; hence the reason for his leaving Timothy behind at Ephesus. Tarry at Ephesus ... In the Greek, this is "stay on,"[14] and, as Hendriksen said, this probably indicates that Paul and Timothy had gone to Ephesus together, Timothy being left behind when Paul could no longer stay. Certain men ... The indication from this is that not a great number were involved, but that some false teachings were being advocated. Their importance, by these admonitions, is not indicated as a very big thing; but all false teaching should be cut off at the beginning wherever possible. Not to teach a different doctrine ... The false doctrine in evidence here "seems to have arisen mainly, if not entirely, from Jewish sources."[15] Apparently, some new phases of Jewish error had surfaced at Ephesus, indicating the passage of some time, intervening between this and Paul's earlier letters; but there is absolutely no indication that some remote later period in the late first or early second centuries is in view. The only thing proved by this is that "Paul's forebodings for the church in Ephesus (Acts 20:29-30) were at that time being fulfilled."[16] Wesley's quaint interpretation here is, "Let them put nothing in the place of it (the gospel), and add nothing to it."[17][14] William Hendriksen, op. cit., p. 54. [15] H. D. M. Spence, op. cit., p. 178. [16] Newport J. D. White, op. cit., p. 91. [17] John Wesley, op. cit., in loco. Verse 4 neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; so do I now.Of all historical peoples, the Jews, more than any other, were concerned with genealogies; and coupled with this, the sequential mention of the Ten Commandments, one at a time in order, a moment later, emphatically demands that the false teaching here be understood as Jewish improvisations upon the body of Christian truth. All efforts to make this passage a refutation of second-century philosophies should be rejected. So do I now ... These four words were supplied by the translators, an addition which was made necessary by Paul's breaking off a sentence without finishing it. The particular type of grammatical structure here is called an anacoluthon. Most scholars believe that it would have been better to supply the words "so do," making them imperative for Timothy, rather than as in the ASV. Verse 5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:End of the charge ... The meaning here, according to Wesley, is "the end of the whole Christian institution."[18] Thus, as so often in the New Testament, "faith" means "Christianity," not "subjective trust/faith." Wallis also perceived this, saying, "Faith (in this passage) is used in the sense of the faith, sound doctrine."[19]Love ... good conscience ... faith ... As Hervey said: These three phrases seem to rebuke by contrast the merely ceremonial cleanness and the defiled conscience and the merely nominal Christianity of those heretical Judaizers.[20][18] Ibid. [19] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 843. [20] A. C. Hervey, op. cit., p. 3. Verse 6 from which things some having swerved have turned aside unto vain talking;Hendriksen's description of their teaching as evidenced by this verse is as follows: It is like useless reasoning, argumentation that gets nowhere, dry as dust disputation, wrangling about fanciful tales anent pedigrees! It has finally landed them in the no-man's-land of ceremonial subtleties, in the dreary marsh of ridiculous hairsplitting. And the owner of that quagmire is Satan, who heads the welcoming committee.[21]It is much easier to talk, using religious phrases and words, than to teach the word of God to the end of converting souls and encouraging the life in Christ. ENDNOTE: [21] William Hendriksen, op. cit., p. 63. Verse 7 desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.Teachers of the law ... This is nothing but the law of Moses affording further indubitable proof that Judaizing heresies are the false doctrine in view here. Their "teaching" had no substance whatever; it was all rant, cant and nonsense. Verse 8 But we know that the law is good, if a man use it lawfully,It is an error to make this verse some kind of license for binding the Mosaic law upon Christians. Nothing could be clearer in the Pauline writings than the fact of the law of Moses having been "taken out of the way," "fulfilled," "abrogated," "nailed to the cross," etc. Paul flatly declared that Christians are "dead to the law by the body of Christ" (Romans 7:4), this having reference, of course, to all requirements of the law in their totality. Not even the moral code of the Decalogue is the law of Christ, for in the Magna Carta of the Christian Religion (the Sermon on the Mount), our Lord took up, one by one, the great commandments of the Decalogue, replacing each one of them with "but I say unto you," in each case imposing through his own supreme authority a higher and better standard than that of the Decalogue. For extensive discussion of this, see under Matthew 5-7 in my Commentary on Matthew. However, Paul here said that "the law is good," indicating that there is a legitimate use of it. What are the legitimate uses, for Christians, of the law of Moses? THE VALUE OF MOSES' LAW1. Its great prophecies point to the coming of Christ, some 333 of these being the most convincing evidence on earth to the effect that Jesus our Lord is indeed the divine Messiah "whose goings forth are known from of old, even from everlasting" (Micah 5:2). 2. The old Israel is a type of the new; and the study of the history of the old Israel affords many glimpses of what is to be expected in the unfolding history of the new Israel which is the church of the living God. As there was an apostasy in the old Israel, so there is in the new; and there are doubtless many other similarities that shall in time be unfolded. 3. The love, mercy, forgiveness and patience of God in dealing with the saints of the Old Testament are valid and certain pledges of his same dealings with the children of God in the new dispensation. "The things which were written aforetime were written for our comfort" (Romans 15:4). 4. The only logical and intelligent account of the creation of all things is found in the books of Moses (the Pentateuch). Without the revelation of the Old Testament in this sector, people could not with confidence know the story of creation. 5. The course of hardening and rebellion among the pre-Christian Gentile nations is fully evident in the Old Testament, the same being a divinely inspired record, a test case, an authentic example of that which always happens when a nation turns away from God. 6. The psychology of both righteous and wicked minds is abundantly presented throughout the Old Testament, as seen in the compromises proposed by Pharaoh, the proposals to Nehemiah, etc. 7. The richest deposit of devotional material in existence is to be found in the Old Testament; and the things enumerated here are but samplings of the benefits to be derived from knowledge and study of the Old Testament. Verse 9 as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,Lawless and unruly ... ungodly and sinners ... unholy and profane ... Hendriksen was correct in seeing the persons in view in these phrases as "those who flout the first four commandments of the Decalogue."[22]If there had been any doubt, the composition of the balance of this list would have revealed it unmistakably. Murderers of fathers and murderers of mothers ... This relates to the fifth commandment, "Thou shalt honor thy father and thy mother"; but in the writing of the New Testament the more reprehensible nature of any dishonor of parents is plain in Paul's designation here. For manslayers ... This is a clear reference to the sixth commandment; but here again there is a significant difference in the law of Moses and the law of Christ. Whereas the law of Moses forbids "murder," it is the lesser charge of manslaughter that surfaces here. ENDNOTE: [22] Ibid., p. 68. Verse 10 for fornicators, for abusers of themselves with men, for men-stealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine;Fornicators, for abusers of themselves with men ... Whereas the seventh commandment condemns "adultery," all forms of sexual vice are equally condemned in the law of Christ. For men-stealers ... "Thou shalt not steal," the eighth commandment, is in view here; but it is the most reprehensible kind of stealing involved in the crime of kidnapping. Paul evidently meant to stress that even Moses' law was opposed to all forms of wickedness. Now those false teachers at Ephesus against whom Paul here warned and instructed Timothy were not using the law for the purpose of teaching ethical morality at all, but for the purpose of finespun theorizing, hair-splitting nonsense and for empty and vain talking. God's law, whether of the Old Testament or the New Testament, is primarily concerned with human behavior. Liars, for false swearers ... It is the ninth and possibly also the tenth commandment which prompted this. More than any other point that may be considered mandatory from the teaching in these verses is the fact that it was the Jewish law which was being abused by the false teachers. Philosophical absurdities of the second century are not in the passage at all. Sound doctrine ... As Spence wrote: This is an expression peculiar to this group of Epistles; a sharp contrast is suggested to the "sickly and unhealthy" teaching of the false teachers, with their foolish legends and allegories, teaching which suggested controversy and endless disputes, and had no practical influence upon life.[23]Wallis noted that Paul's catalogue of sins here "is not the same as lists given elsewhere";[24]but the probability is that it is related either to peculiar problems in Ephesus, or merely Paul's mentioning what immediately came to mind. Anyone could make out his own list of sins, but no list is exhaustive. [23] H. D. M. Spence, op. cit, p. 181. [24] Wilbur B. Wallis, op. cit., p. 844. Verse 11 according to the gospel of the glory of the blessed God, which was committed to my trust.Gospel of the glory of the blessed God ... Hervey called this an awkward rendition, suggesting among other possible meanings, "the gospel which tells of the glory of God."[25] The words as rendered, however, are the truth; and the general idea comes through beautifully any way. Blessed God ... "This with 1 Timothy 6:15 are the only passages in the New Testament where blessed is an epithet of God."[26][25] A. C. Hervey, op. cit., p. 4. [26] Ibid. Verse 12 I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service;The thought here was paraphrased thus by Hendriksen: "SUCH mercy! for note well: this very great sinner was not only saved, but was even deemed worthy to be entrusted with the ministry of the apostleship!"[27]I thank him ... As Nute observed, this earnest word here "reaches its climax in the noble doxology of verse 17."[28][27] William Hendriksen, op. cit., p. 74. [28] Alan G. Nute, op. cit., p. 508. Verse 13 though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;Blasphemy ... means "speaking against" either God or man; but Paul here means the more serious offense; because, while he did not speak against the Father, he did speak against the Son who is one with the Father. And a persecutor ... In context this is somewhat of an elaboration upon the preceding word, since it was as "a persecutor" that his speaking against God occurred. New Testament light on Paul's role as a savage persecutor of the church is given in Acts 8:3 Acts 9:1 and Acts 22:19. And injurious ... "This third word, although the English version obscures the fact, continues the ascending scale of self-condemnation."[29] It indicates a person who takes a savage personal delight and a malicious enjoyment in the afflictions inflicted upon another. Surely no sinner should ever despair of receiving God's mercy if he repents. Because I did it ignorantly in unbelief ... The fact of Paul's being able to commit so grievous sins against God demonstrates the "pitiable, guilty blindness of sin (Ephesians 4:18; 1 Peter 1:14)."[30] Dummelow perceptively observed on this that "This is an instance of that form of ignorance which excuses acts done through it, ignorance of facts, not of moral principles."[31][29] John Wesley, op. cit., in loco. [30] Wilbur B. Wallis, op. cit., p. 845. [31] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 996. Verse 14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.Which is in Christ Jesus ... indicates the theater where the grace, love and faith (all three) are available for sinners. Paul did not receive grace outside of Christ, but inside; and the faith that saves is not a faith exercised independently of the body of Christ, but "in him." The tragedy of our day is that many speak glibly of their "faith in Christ," whereas, due to the fact of their never having been baptized "into Christ," their so-called faith is "out of Christ," not "in Christ." "The words (abounded exceedingly) occur 158 times in the New Testament, 106 of these in the Pauline letters."[32] Hendriksen classified this as another instance of Paul's "super" words, such as are in Romans 5:20; 2 Thessalonians 1:3; 2 Corinthians 7:4; 1 Thessalonians 3:10; Philippians 4:7; 2 Corinthians 12:7, etc. "It is clear that this super vocabulary is characteristic of Paul."[33][32] A. C. Hervey, op. cit., p. 5. [33] W. H. Hendriksen, op. cit., p. 75. Verse 15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief:Faithful is the saying... There are five of these expressions in this group of letters, the other four being: 1 Timothy 3:1 1 Timothy 4:9; 2 Timothy 2:11, and Titus 3:8. "These axiomatic truths of Christian faith would be easily memorized; and, being frequently repeated, they soon became almost proverbial in the early church."[34]Despite the above, however, it is precarious to identify these "faithful sayings" as any form of "proverb" in the early church. Only two of them, here and in 1 Timothy 2:11, have any definite saying in view. "In the other passages, the expression seems to be a short parenthetical formula, affirmative of the truth of the general doctrine with which the writer happens to be dealing."[35]That Christ Jesus came into the world to save sinners ... is indeed worthy of being considered a proverb. The expression stands as an epitome of the whole Christian religion: (1) The deity of Christ is in it, for of no man could it be said that 'the came into the world." (2) The redeeming, saving purpose of the visitation of the Dayspring from on high is in it. (3) The universal sinfulness of mankind is in it, for his condition was such that only God could save him, and that at awful cost to himself in the sending of the Beloved. Of whom I am chief ... "The translation should be, `of whom foremost am I.'"[36] Hendriksen based this conclusion upon the emphatic position of the first person pronoun in the original. But the question is, HOW was Paul the chief of sinners? (1) His sin was chief in the sense of the zeal and avid delight in which he pursued it. (2) It was greatest in the diabolical results that would have been achieved if he had continued in it, possibly that of the total destruction of Christianity; surely that was his purpose. (3) Paul was the chief of sinners because his sin was against Christ himself in the person of his spiritual body on earth. (4) He was the chief of sinners in the matter of his marvelous abilities, super intellectual powers, unswerving zeal and persistent determination which augmented the threat of his operations against God's purpose on earth in Christ. (5) He was the foremost among sinners because of the particular historical position which his persecutions held in the very beginning of Christianity. A million sinners today, operating against Christianity with Pauline zeal and power, would not pose a fraction of the threat inherent in the activities of Paul at that singular period in history. [34] Alan G. Nute, op. cit., p. 508. [35] Newport J. D. White, op. cit., p. 98. [36] William Hendriksen, op. cit., p. 81. Verse 16 might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life.Paul's argument here is that by pardoning the chief of the band of brigands, Jesus Christ had, by implication, extended an invitation to receive forgiveness to all the lesser sinners who made up the company! For an ensample ... That the blessed apostle does not here overestimate the significance of his conversion is discernible throughout history. Paul's conversion, along with the resurrection of Christ, is part of the incontrovertible evidence of the integrity and authenticity of the Christian faith. Believe on him unto eternal life ... This strongly suggests Romans 10:10-11; and significantly "believing on" Christ in both passages is "unto" eternal life, and salvation, as is ever the case in the New Testament. The sacred writers were diligent never to leave an impression that merely "believing on" the Lord Jesus Christ surely led to eternal life, but merely in the direction of it, "unto life." The apostle John gave the classical example of a case in which it did not bestow eternal life (John 12:42-43); but in even that instance "believing on" the Lord led in the direction of it. Eternal life ... Christianity is involved with the supernatural, a fact abundantly clear in such an expression as this. The grand scope and purpose of Christianity is to accomplish the forgiveness of people's sins (salvation), and in the upper and better world usher them into eternal and better life where they may have in utmost joy and tranquillity, fellowship with the Creator forever. Verse 17 Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.This grand doxology is not addressed to "the Father," but to God in his compound unity of Father, Son and Holy Spirit. It has been called "a grand testimony to the monotheism of St. Paul ... to this Eternal, Incorruptible One be glory and honor unto the ages of the ages."[37]For ever and ever ... This is "the ages of the ages" in the Greek; but all superstitions to the effect that Gnosticism of the second century is implied in these words are unfounded. As White said, "Bengel's suggestion that there is a polemical reference to the aeons of Gnosticism is fanciful and unnecessary."[38]This marvelous doxology was Paul's response to the glorious fact of his joyous salvation in Christ to which he had just referred. [37] H. D. M. Spence, op. cit., p. 183. [38] Newport J. D. White, op. cit, p. 100. Verse 18 This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare;According to the prophecies ... does not refer, as Nute thought, "to a premonition granted to Paul as he approached Lystra,"[39] but to factual prophetic declarations uttered by some of the New Testament prophets mentioned repeatedly in Acts, of whom was Agabus, and also Barnabas, the latter probably being the one who gave the prophecies mentioned here. My child Timothy ... It was to Timothy, the beloved young man, whom Paul had converted and whose faithfulness never wavered, that Paul turned as he contemplated the dreadful historical situation then closing in upon the Christians. "The charge" to him was the total precious treasure of Christian truth which together they had done so much to advance. Those awful dangers which Paul saw in the future would soon be closing around the beloved Christians in Asia; there would be many who could not stand the test; the blessed apostle sensed that he would not survive to be of any help; and therefore his whole hope was rested in the fidelity of that glorious companion, Timothy, who had so long suffered and toiled with the apostle. It would appear also that, prophetically, Timothy had been designated as a man who would persevere to the end; and thus the prophecies corroborated Paul's own personal evaluation of Timothy as one capable of being left in charge of the fortunes of God's church on earth. War the good warfare ... These were appropriate words for Christians living in the age of the great persecution under Nero, soon to break upon the defenseless church. The metaphor of a man at war was employed again and again by Paul. ENDNOTE: [39] Alan G. Nute, op. cit., p. 508. Verse 19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith:Faith and a good conscience ... The obedience of faith is meant by this as in this quotation from Wallis: The whole gospel message embraces both doctrine and obedience. The faith is what we believe about Christ; good conscience is not allowing the conscience to be defiled by sinful practices contrary to the doctrine.[40]Made shipwreck ... Scholars are very tender with regard to interpretations of this, as in the following: We are not justified in interpreting "suffered shipwreck" as though it meant they were lost beyond hope of recovery. St. Paul himself had suffered shipwreck at least four times when he wrote this, and had on each occasion lost everything except himself.[41]While true enough that Paul did survive four shipwrecks, the fact is that shipwrecks are usually fatal to some and frequently to all who may be aboard; and there is certainly nothing in the passage that denies shipwrecks as equivalent to "spiritual death" in a passage like this. To be sure, this does not deny hope to any who might DESIRE to recover themselves out of the snare of the evil one. See under 2 Timothy 2:24 f. [40] Wilbur B. Wallis, op. cit., p. 846. [41] Newport J. D. White, op. cit., p. 101. Verse 20 of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme.Hymenaeus ... Many scholars, along with Spence, agree that "Hymenaeus is probably identical with the heretic of this name, charged in the second Epistle as teaching that the resurrection was passed already!"[42]Alexander ... Although some have done so, it would appear to be precarious to identify this character with "Alexander the coppersmith" (2 Timothy 4:14), or with another Alexander mentioned in Acts 19:33. Whom I delivered to Satan ... Another glimpse of this same apostolic power is found in the case of the incestuous person (1 Corinthians 5:5), and this is a power no longer on earth. From this and other passages it is clear that the apostles had such power; but it came to an end with the cessation of miracles. Hendriksen also was of the opinion that the exercise of it meant excommunication from the church, but that it also included "even more than this, bodily suffering or disease."[43]This may strike us as unbelievable, but is it after all so strange that added to the charismatic gift of bodily healing was the power to inflict bodily suffering? If we deny the latter, should we not also deny the former?[44]The wisdom of the venerable Adam Clarke supplied the following observation upon this apostolic gift: No such power as this remains in the church of God, and none should be assumed; and the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were entrusted with it.[45]That such views as those of Clarke are correct would appear to be implicit in the fact of the stated purpose of the infliction, namely, that these two heretics may "be taught not to blaspheme." Not to blaspheme ... Such evil teaching as that of denying the resurrection was equivalent in every way to "speaking against God." It is absurd to suppose that St. Paul here refers to a railing disparagement of his own apostolic claims."[46]We are not told here of the exact nature of their "blasphemy," but something far more serious than opposition to Paul is indicated. The two sinners singled out in this verse were gross offenders whom Paul punished for the sake of checking the damage which their example might otherwise have wrought in the church. If the denial of any future resurrection was involved in their behavior, along with the teaching that "the resurrection was passed already," this would have led to the exercise of all kinds of sins in the church. "That suggests that they were antinomians, teaching that believers should continue in sin that grace may abound (Romans 6:1).[47][42] H. D. M. Spence, op. cit., p. 183. [43] William Hendriksen, op. cit., p. 87. [44] Ibid. [45] Adam Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 213. [46] Newport J. D. White, op. cit., p. 102. [47] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 113. "THE FIRST EPISTLE TO TIMOTHY" Chapter One IN THIS CHAPTER 1) To notice two different kinds of teaching: one that gives rise to disputes, and the other which produces godly edification in faith 2) To consider what ought to be the goal of all teaching: love from a pure heart, a good conscience, and sincere faith 3) To appreciate the example of Paul's conversion in how longsuffering Christ is to those who believe on Him SUMMARY Paul begins this epistle by urging his "true son in the faith" to remain in Ephesus and charge some not to teach other doctrines, nor give heed to fables and genealogies that cause disputes rather than godly edification in faith. The goal of this commandment is love from a pure heart, a good conscience, and sincere faith, from which some have strayed and turned to idle talk in their desire to be teachers of the law. While the law is good when used properly, it is not designed for the righteous person, but for those whose conduct is contrary to "sound doctrine" which is according to the gospel of God committed to Paul's trust (1 Timothy 1:1-11). Speaking of what was committed to Paul's trust sparks an expression of thanksgiving and praise to Christ for counting him faithful and enabling him to be of service. His gratitude is heightened by remembering what he had been prior to receiving the grace and mercy of the Lord. But Jesus came into the world to save sinners, of whom Paul was chief, and in him Christ shows an example of His longsuffering to those who believe on Him for everlasting life (1 Timothy 1:12-17). Paul then charges Timothy to carry out his responsibility in keeping with prophecies made concerning him. The charge is to "wage the good warfare, having faith and a good conscience". He is reminded of two men, Hymenaeus and Alexander, who have rejected such things. As a result they had suffered shipwreck concerning the faith and had been turned over to Satan by Paul that they might learn not to blaspheme (1 Timothy 1:18-20). OUTLINE I. (1 Timothy 1:1-2) A. THE AUTHOR (1 Timothy 1:1)1. Paul, an apostle of Jesus Christ (1 Timothy 1:1 a) 2. By the commandment of God our Savior and Jesus Christ our hope (1 Timothy 1:1 b) B. THE (1 Timothy 1:2)1. Timothy (1 Timothy 1:2 a) 2. Paul's true son in the faith (1 Timothy 1:2 b) C. (1 Timothy 1:2 c)1. Grace, mercy, and peace 2. From God our Father and Jesus Christ our Lord II. SOUND (1 Timothy 1:3-11) This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Timothy 1:2. Son is from TEKNON, which occurs more than 75 times in ti.e Greek New Testament, and it is always rendered by child, with a few unimportant exceptions. Its various shades of meaning have to be determined by the connection in which it is used. Paul did not have any family of his own begetting, hence we know the word is used in a figurative sense in this verse. With reference to such a meaning, Thayer says of it historically, "With the possessive, it is used of a person who depends on another or is the follower; one who is connected with or belongs to a thing by any kind of close relationship; pupils or disciples are called children of their teachers." In the faith means the close connecticn between Paul and Timothy, just described by these historical statements of Thayer, which was brought about by their common faith in Christ. Paul had instructed Timothy in the faith of the Gospel, hence he is here called his son according to the phrase "pupils or disciples' as cited above. Grace, mercy and peace, etc., is the same kindly salutation by which Paul begins many of his epistles. (See the comments on such a salutation at 1 Corinthians 1:3). 1 Timothy 1:3. Timothy was selected by Paul to travel with him (Acts 16:1-3), and he was in his company much of the time. However, at times the apostle appointed him to certain tasks, while he went on to other territories. Such special journeys were made by Paul on more than one occasion, hence we are not informed when the one occurred referred to in this verse. But this item is not essential to our study and conclusions upon the matters mentioned. When Paul was ready to depart from Timothy, lie requested him to remain at Ephesus for the purpose of defending the truth against false teachers. And now in this epistle he refers to the matter and repeats the program he expects the evangelist to follow. This repetition of the instructions constitutes them virtually as an order. Teach no other doctrine than what was taught by the apostles. The false doctrine- has special reference to that being circulated by the Judaizers, namely, that the law of Moses was binding on all Christians. There was also a mixture of traditions from the pretenders of learning that was injected into the ordinances of the law, and pressed upon disciples as items necessary to salvation. 1 Timothy 1:4. Fables has the same meal.-ing as myths, and the ones spoken of here are these put forth by the Juda-izers. They were a part of the commentaries that were composed with the claim that they were necessary to understand the law of Moses. It was easy to use such a notion as an opportunity for devising all sorts of speculative theories, and Paul's instruction is to pay no attention to them. Endless genealogies. The Jews laid much stress upon their descent from Abraham (Matthew 3:9), yet many of them were not content with the literal line from that patriarch, but ran off into some vague notions of an immaterial or mystic ancestry. However, in their wild speculations upon such a line of genealogy, though still professing much interest in their relation to Abraham, such unreasonable mixtures of genealogies would cause persons to become unsettled. As a result, the patriarch! Abraham was left behind as the speculations went on and on into the dim past without any certain conclusion. That is why Paul calls them endless genealogies. It is evident why he says they minister questions, meaning they raise disputes among the people that will be of no edification since they are not in faith. So do. These words have no or;g nals at this place in the Greek text, but the King James translators thought they were justified by the repetition in the epistle of the exhortation Paul had given Timothy in person when he was with him. The idea is as if Paul said: "When I was with you in person I besought you to see after how certain ones taught. Now I am more particular about it, and insist on your doing as I requested." 1 Timothy 1:5. End is from TELOS, and Thayer defines it at this place as follows: "The end to which all things relate, the aim, purpose." The commandment refers to the charge that Paul had given Timothy regarding the kind of teaching he was to require among the people at Ephesus. The end or purpose of the charge was that it would produce charity or love. Out of a pure heart denotes that it was to be a sincere love and not a mere pretended one. Such a pure love would be in harmony with a good conscience; it could be professed conscientiously. Faith unfeigned means a genuine faith and not an empty pretense for personal advantage such as the evil Judaizers displayed. 1 Timothy 1:6. From which refers to the good things mentioned in the preceding verse. To swerve means to deviate from some established path or way of life. If a person gets off of the proper road, he generally gets mixed up in some uncertain situation. Hence if a disciple departs from the road marked out by an unfeigned faith, it is no wonder if he falls into vain jangling. This term means "idle talking" according to Thayer's lexicon, and certainly the fables and endless genealogies mentioned in verse 4 would fall into that class. 1 Timothy 1:7. Desiring to be teachers of the law could not of itself be wrong. However, these teachers were not motivated by the right principle, or they would not have swerved from the faith in search of an opportunity to do their teaching. Besides, they were not qualified to teach the law, because they did not understand it themselves. Affirm is a stronger word than say. The latter merely means to speak without any special emphasis; even that should not be done about something that one does not understand. The former denotes a strong utterance in which the speaker is positive about his declarations. It is the height of folly to behave in such a manner concerning something which the actor does not understand. 1 Timothy 1:8. The pretended teachers of the law would try to justify their activities by saying that law is a good thing. Paul does not deny that claim, but explains that in order for the law to bring good results, it must be used lawfully. One word in Thayer's definition of the original word is "properly." The correctness of the definition is evident, for we know that the best of things in any of life's relations will work harm if misused. 1 Timothy 1:9. The law is not made for a righteous man. 1 Peter 2:14 says that, governors are not only for the punishment of evildoers, but also for the praise of them who do well. Also in Romans 13:3-4 it is clearly shown that the same ruler who is to punish them who do evil is also expected to praise the righteous. Hence we know that Paul is here speaking only of the penal section of law. Lawless and disobedient refers to the members of society who are disturbers of the peace. Ungodly and sinners could well be used interchangeably if taken separately, but when combined in one phrase there is some distinction. The Greek word for the former has special reference to the personal attitude toward God. Such a person practices a life of sin, but he does not even have any concern whether such a life is displeasing to God or not. The Greek word for the latter term has chief reference to the kind of life the man is living, without any consideration of his mental attitude about God; that idea is not in the word. Unholy is a general term applying to all people who are unrighteous, since holiness is another word for righteousness. Profane means those whose lives are such that they can scarcely be distinguished from men of the world who make no profession of righteousness. Murder is a capital crime no matter against whom it is committed, but when perpetrated against one's parents, it also violates all the laws of affection that are intended to keep families united. Man-slayers. The law of the land makes a distinction between manslaughter and other degrees of killing. Murder strictly consists of the unlawful taking of human life which is performed intentionally, while other instances of killing may be designated only as manslaughter. Yet if that is done as a result of carelessness, or in other ways that could have been avoided, it is also wrong and the law of God as well as of man provides some penalty for the act. 1 Timothy 1:10. Even one act of unlawful sexual intimacy constitutes fornication or adultery and is a grievous sin. But a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. In some extreme cases the original word applies to a man who engages in the business for money (such as described in Ezekiel 16:30-34). Some lexicons define the original word as "a male prostitute." Regardless of whichever phase of the crime is considered, it is one against God and man, surpassed perhaps only by that which is named by the words defile themselves with mankind. These italicized words are all from the one Greek w o r d , which Thayer defines as follows: "One who lies with a male as with a female, a sodomite." The wicked character that is described just preceding this one sometimes is defined "a sodomite." However, when that is the case it is a man who permits another to use him instead of a female. The one now being considered is the man who so uses this other man instead of a female. The reader should see the comments on these two characters at 1 Corinthians 6:9. Menstealers is from , and Thayer defines the word as follows: "a slave-dealer, kidnapper, man-stealer." He refers to the historical origin of the word and gives the following information: "As well one who unjustly reduces free men to slavery, as one who steals the slaves of others and sells them." Liars, perjured persons. All perjured persons are liars also, but they are those who falsify under oath, or other form of legal testifying. The last clause of the verse is a generalization of the subject introduced at verse 3. Hence anything that is contrary to the doctrine taught by the apostles would be contrary to sound doctrine. 1 Timothy 1:11. This is Paul's explanation of the term sound doctrine in the preceding verse. To be such, it must agree with the glorious Gospel. Blessed in the original is defined also as "happy," but when it is applied to God it means he is the source of true happiness. He is the giver of the glorious Gospel, and that is the reason He is credited with that which will make men happy. Committed to my trust denotes that Paul was entrusted with the preaching of this holy document. 1 Timothy 1:12. This verse is related in thought to the previous one concerning the trust that the Lord had in Paul. Christ counted the apostle as a faithful servant, hence was worthy of being put into the ministry or service of preaching the Gospel. 1 Timothy 1:13. One of the strongest evidences of Paul's sincerity was the radical change in his conduct toward the cause of Christ. A blasphemer is one who speaks with strong and bitter language against another, and a persecutor is a man who puts such bitterness into action against the object of his blasphemy. Injurious is from which Thayer defines as follows: "An insolent [overbearing] man, one who, uplifted with pride, either heaps insulting language upon others or floes them some shameful act of wrong." We have no information that Paul ever saw- Christ personally, much less that he could have injured him directly. But in persecuting the disciples of Christ he was mistreating Him. (See Matthew 25:44-45 and Acts 9:4-5.) Obtained mercy does not say that he was excused for what he did. A jury may recommend mercy for a defendant, although it has found the man guilty, because there are circumstances that justify an easier punishment than strict application of the law might demand. This is the case in Paul's instance, so the Lord showed him mercy because he was an unbeliever --had made no profession toward Christ--and was ignorant of the facts in the matter. 1 Timothy 1:14. Grace is the unmerited favor of the Lord, which explains why Paul was accorded mercy after his opposition to His people as just stated in the preceding verse. With faith and love. Even the "unmerited favor" of Christ will not be given to a man unless he does his part in the transaction. Paul accepted the testimony of the divinity of Christ which produced faith. He then began at once to labor for the new-found religion, which showed his love for the cause. 1 Timothy 1:15. Faithful saying. The first word is defined "that can be relied on" by Thayer; it means that it is true. Of course if a saying is true, it is worthy of all acceptation. The saying Paul has in mind is that Christ Jesus came into the world to save sinners. It could not be untrue, for He made the same declaration himself (Matthew 18:11; Luke 19:10). Chief is from PROTOS, which means "principal" in the sense of being outstanding and noted. This again refers to his former activities against the cause of Christ. 1 Timothy 1:16. In verse 13 the apostle says he obtained mercy because of his misunderstanding of the case. In our present verse he repeats his statement and adds the Lord's other motive for extending the favor to him. It was that he could be used as a pattern for the encouragement of other believers. When they learn of the great long-suffering that Christ showed toward such a "chief" sinner as Paul, they will be induced to depend upon Him for grace to assist them toward a working belief that will bring them to eternal life. 1 Timothy 1:17. Eternal is from two Greek words at this place, which are TON AIONON. In the composition they are plural in number and in the possessive case, and the Englishman's Greek New Testament translates them "of the ages." There have been three ages or dispensations of religion given into the world, namely, the Patriarchal, the Jewish and the Christian. God has been and is the supreme ruler or K;ng over each of them, although the Son has been placed in charge of the third. Immortal means He is not subject to decay as were the idols that were worshiped as gods by some. Invisible is another distinction between the true God and those made of "gold or silver or stone," which could be seen literally with the eyes of man. Only wise God has the sense of saying: "He is the only God, and he is wise." Be honor and glory means these qualities should be attributed to this one true God. For ever and ever is an emphatic form of expression, meaning these virtues wil be possessed by Him endlessly. Amen is defined by Thayer, "so be it, so it is, may it be fulfilled." 1 Timothy 1:18. This charge refers to the one recorded in verses 3 and 5. The term son is explained by the comments on verse 2. Prophecies is from . Thayer does not define the word at this passage, but he does for chapter 4:14 where the same Greek word is used "on" Timothy, which means concerning him. His explanation of the word for that passage is as follows: "Snecifically of the prognostigation [prediction] of those achievements which one sets anart to teach the Gospel will accomplish for the kingdom of Christ." Robinson explains the word at our verse as fol lows: "'Refers to prophetic declarations respecting the labors and success of Timothy, made by those having the gift of prophecy, on occasion of his being sent forth." This verse means as if Paul said, "it was predicted at the time of your appointment to the work, that you would be able to 'war a good warfare,' now I repeat my charge already made, that you make good the prediction." 1 Timothy 1:19. Holding means to keep a firm grip on a thing because of its necessary use. Faith and a good conscience. This phrase involves the entire conduct of a Christian. Faith is the result of testimony, hence divine faith requires divine testimony (Romans 10:17). A subject, then, on which the word of God furnishes no information, is one on which a man cannot have any divine or scriptural faith. A man can have faith in anything that is authorized by the word of God, and such a matter is bound to be right. However, a man can be sure that a certain act is right if done at all; yet he might not be concerned about whether he did it or not, and there is where a good conscience comes in. Thayer's main definition of the Greek word for conscience is as follows: "The soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other." A good conscience is that part of a man that "prompts" him to do that which is right. However, a man's conscience might be mistaken as to what is right (as Paul's was when he was persecuting Christians). Because of this, it is necessary also that a man be guided by the word of God, then he will be acting by faith. To sum up; the conscience will prompt a man to do something, and his faith (produced by the word of God) will assure that what he does is right. Shinwreck is a figurative reference to what happens if the steering apparatus becomes defective; the ship will be misguided with the result of a wreck. If either faith or good conscience is lacking in a mans life, he will fail to be guided aright and will wreck his soul. 1 Timothy 1:20. According to 2 Timothy 2:17, Hymenaeus was a false teacher. We have no certain Information concerning Alexander, but he was a blasphemer according to Paul's statement in this verse. Delivered unto Satan means they were excluded, as the same thing Is said in 1 Corinthians 5:5 of the fornicator who was excluded. David Lipscomb Commentary On 1st Timothy 21 Timothy 2:1I exhort therefore, first of all,—[Timothy was to begin at once to carry out the instruction given by Paul— the charge which bade him teach all men to put their whole trust in the Savior of sinners.]that supplications,—This word signifies requests for par­ticular benefits, and is a special form of the more general word rendered prayers. (Luke 1:13; Philippians 1:4; 2 Timothy 1:3.)prayers,—Prayer is for direct and specific blessings as we need them. [Prayer is communion with God. It implies that God is a person able and willing to hear us, who has created the universe and still preserves and governs all his creatures and all their actions. He can produce results by controlling the laws of nature or cooperating with them as readily as a man can; nay, more readily, for he is God. He can influence the hearts and minds of men more readily than even a man can induce his fellow men to action. He has had a plan from the beginning, and he accomplishes this plan both by the manner in which he established the universe and the laws which he set in operation, and also by his constant presence in the universe, upholding it and controlling it. And God requires prayer of all men. To pray to God implies a right relation to him. Acceptable prayer can be offered unto God by the righteous only. The prayer of the wicked is abomina­tion unto him. (Proverbs 15:29; Proverbs 28:9.) Only those who have forsaken sin are authorized to draw nigh unto God in prayer.]intercessions,—This word suggests a closer and more inti­mate communion with God on the part of the one praying. It speaks of drawing near to God, of entering into free, familiar speech with him. Prayer is its most individual, urgent form as in the case of Abraham for Sodom. (Genesis 18:24-32.) One of the most distinct examples of intercessory prayer is that of the Lord’ s intercession for Peter. (Luke 22:31-34.)thanksgivings,—Thanksgiving should never be absent from any of our devotions; we should never fail in any of our prayers to thank God for mercies received.be made for all men;—These prayers were to be offered for all men that God would bestow on them that which is for their good— bring them to honor and glorify God.1 Timothy 2:2for kings and all that are in high place;—For kings as the supreme rulers of the country and for all them that are under the kings.that we may lead a tranquil and quiet life in all godliness and gravity.—The end of the prayer was not that the kings and governments of the earth might be built up and strength­ened, but that these rulers might so conduct affairs that the people of God might lead a quiet and peaceable life, living a godly and earnest life in all things; that no hindrance might be thrown in the way of Christians living a godly and earnest life in all things, discharging all obligations to God and prac­ticing honesty toward all men. Similar instruction was given to the Jews who were carried away into captivity. “ And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace.” (Jeremiah 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet for the sake of their own peace, they were exhorted to seek the peace of the city. This prayer for its peace does not involve support, active participation in its affairs, or even approval of its course. This Epistle was written during the reign of the most wicked of the Roman rulers. It involves no question of approval of them or of the course they may pursue. No matter what the government, this prayer is proper.1 Timothy 2:3 This is good and acceptable in the sight of God our Sav­iour;—To please God is the highest motive that can influence a Christian.1 Timothy 2:4who would have all men to be saved,—God’ s good will to all men is here expressed, and he desires that all should come to the knowledge of the truth and be saved.and come to the knowledge of the truth.—There is no inti­mation that salvation is granted save through the knowledge of the truth. The truth was revealed by God to guide man into the way of salvation. Without God’ s direction man can never obtain remission of sins and eternal life.1 Timothy 2:5 For there is one God,—This is stated as a further reason why Christians should pray for all men. Polytheists could not pray for all men because they would not pray for their enemies. One who believed in the gods of Rome would not pray for the Carthaginians. In the very nature of things, a polytheist could not pray for all men. For the gods of one nation were regarded as enemies of another nation. Whether there was one God or many gods was the issue between Judaism and polytheism. It had required constant struggle, with many failures, to keep even the Jews from polytheism. But after the sore trials during the captivity in Babylon, they were soundly converted to the belief in one God. Whatever else may be said against them, it is evident that they were sound in the belief in one God— Jehovah. But while that is true, they did not believe he was the God of all men. All others they regarded as godless. It took Jesus Christ to teach them that Jehovah is the God of all men. Then the fact that there is one God who loves all constitutes the reason for those who love God to pray for all.one mediator also between God and men,—As we have just seen, there is one God of all men, so also there is one mediator, and only one, between God and all mankind. A mediator stands between parties who are at variance, who are so widely separated that they can communicate only through an inter­mediary.himself man, Christ Jesus,—These words emphasize the nature in which Christ acts as mediator. It is in humanity the nature common to all men, and for that reason all who bear that nature are eligible to partnership in his mediation. (Hebrews 2:6-18.) Herein we see how God dignifies man, since it is in humanity he performs his mediatorial work, and by thus exalting our nature has thus set before all human beings the possibility of attaining eternal life. [The statement that “ there is one God, one mediator also between God and men, himself man, Christ Jesus” is in the present tense when Paul wrote. He was still a man. He did not leave his humanity behind when he went up on high. As he did not leave his Godhood above when he came down to earth and became a man, so he did not leave his manhood on earth when he as­cended to heaven. In heaven today the “ man, Christ Jesus” officiates as mediator on our behalf. Realizing this, let us re­joice and give renewed diligence to make our calling and elec­tion sure.]1 Timothy 2:6who gave himself a ransom for all;—Ransom is the price paid for the redemption of a captive. Man had through sin sold himself a captive to the evil one. Jesus became mortal, shed his blood, and died to redeem man from the thraldom of sin and the bondage of the grave. He died as “ the lamb that hath been slain.” (Revelation 13:8.)the testimony to be borne in its own times;—Jesus Christ was to be manifested in the last days of the Mosaic dispensa­tion or testified in due time when the Lord should appoint. He came to die and rescue man at the time appointed by God.1 Timothy 2:7whereunto I was appointed a preacher and an apostle—The word “ preacher” here carries the meaning of an original herald or proclaimer rather than one who teaches an old truth. The apostles of Christ were those sent and authorized to speak in his name, which authority was attested by the power to work miracles.(I speak the truth, I lie not),—In parentheses he empha­sizes that he speaks the truth in Christ and does not lie. This is said in response to the teaching of the Judaizers who called in question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the mes­sage with which he was charged— solely to bear a weighty and imposing testimony to the truth of his assertion, which so many were ready and eager to dispute— the assertion that the gospel of Jesus Christ is a message of glad tidings was an offer of salvation, not to a people, but to the whole world.]a teacher of the Gentiles—This specifies the especial duties of Paul’ s apostleship with reference to the peculiar fitness which marked him out as the proclaimer of the divine will in respect to this gracious offer of redemption to the Gentiles.in faith—Paul’ s own faith in Jesus Christ— the grand motive power of his life and work.and truth.—[This refers to the well-known facts of the gos­pel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring of his own mighty faith in Jesus Christ.]1 Timothy 2:8I desire therefore that the men pray in every place,—Be­cause he was an apostle to the Gentiles, he declares his wish that in every place, not at Jewish altars only, but that the Gentiles as well as Jews should pray.lifting up holy hands,—Those leading the prayer did so with outstretched hands. They must be men whose hands were holy— unstained with wrong. [This is a figure for uprightness and purity of life. (Job 17:9; Psalms 24:4; James 4:8.) The church is “ an elect race, a royal priesthood, a holy nation, a people for God’ s own possession” (1 Peter 2:9), and no man should attempt to exercise this priestly function whose life and character is not that of an earnest and consecrated Chris­tian.]without wrath and disputing.—Without animosity or bitter­ness toward other nations or people and without disputing over questions the Holy Spirit has not decided. [These angry feelings can have no place in the heart of one who really prays whether in public or in private.]1 Timothy 2:9 In like manner, that women—He had laid down rules for the men in the public worship; he now gives rules for the women in the congregation who had duties as well as the men.adorn themselves in modest apparel,—[Their place in public worship was one of quiet attention. Their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently, avoiding especially in these services anything like conspicuous dress or showy orna­ments— anything, in fact, which would be likely to arouse attention or distract the thoughts of others.]with shamefastness—That which shrinks from overpassing the limits of womanly reserve and modesty as well as dis­honor which would justly attach thereto. [That habitual inner self-government, with its constant rein on all the pas­sions and desires which would hinder the temptation to this from arising or, at all events, from arising in such strength as to overcome the hindrances which shamefastness oppose to it.]and sobriety;—The well-balanced state of mind arising from habitual self-restraint.not with braided hair, and gold or pearls or costly raiment;— [The reference is to the then common fashionable custom of interweaving gold, silver, and pearls in the hair, causing it to glisten in the light. Gold or pearls refer to the bracelets, neck­laces, anklets, rings and chains, and such things with which women were often laden. The Jews denounced such extrava­gant ornamentation. (Isaiah 3:16-23.)]1 Timothy 2:10but (which becometh women professing godliness) through good works.—To follow both these negative and posi­tive requirements is church work because it is the work of Christ and must be observed by women if they be faithful members of the church. The works a widow must have done to entitle her to the support of the church are: “ If she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work. . . . I desire therefore that the younger widows marry, bear chil­dren, rule the household, give no occasion to the adversary for reviling.” (1 Timothy 5:10-14.) That is church work. The church has no more important work than bearing children and training them for service to God. Women must do that work. Paul instructs Titus to teach sound doctrine. “ That aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good; that they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.” (Titus 2:3-5.) A Christian woman is doing church work when she keeps her house well. The word of God is blasphemed when she does not do so, when she fails to love and honor her husband and fails to love her children and train them in the nurture and admonition of the Lord.1 Timothy 2:11 Let a woman learn in quietness with all subjection.—The position of women in public worship is that of a quiet learner in manner and in act, yielding submission in all lawful re­spects to the position God had placed man as leader of the worship in the public assembly of the church. This is given as the rule “ in all the churches of the saints.” (1 Corinthians 14:33-34.)1 Timothy 2:12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.—The point guarded against here is woman’ s assuming authority over man. It is not wrong for her to teach the word of God, but wrong for her to teach it in a way that assumes authority or superiority over man. (Titus 2:5.) This is the only reason given in the Scrip­tures why it is wrong.1 Timothy 2:13 For Adam was first formed, then Eve;—The reasons for this teaching are here given, which show the reach or extent of the principles. Adam had priority in creation. He was the original human being. Eve was from him and subordinate to him, and was formed a help suited to him. The argument here based on priority of creation is much strengthened by the following statement: “ For the man is not of the woman; but the woman of the man.” (1 Corinthians 11:9.) This teaching of Paul respecting the public position of woman as regards man, in which he shows that she is to hold a subordinate place, is based upon no arbitrary human speculation, but upon God’ s original order in creation— that divine order which first created man and after man’ s creation formed woman as his helpmeet.1 Timothy 2:14and Adam was not beguiled, but the woman being be­guiled, hath fallen into transgression:—Priority in creation was the ground alleged by Paul as the reason why the woman was never to exercise authority over man. Paul now refers to the general basis of his instruction concerning the exclusion of woman from all public praying and teaching contained in the preceding verses, Adam, and Eve both sinned, but Adam was not beguiled. He followed Eve into sin with his eyes open. Eve, on the other hand, was thoroughly deceived. She fell into Satan’ s deceit. Both were involved in the sin. but only Eve allowed herself to be deluded. It would be difficult to find a more vivid illustration of the essential difference be­tween the masculine and feminine nature. If there be this distinction between the sexes, that distinction furnishes the basis of an argument and a reason for the instruction here given. The catastrophe of Eden is the beacon for all genera­tions when the sexes repeat the folly of Eve and Adam, and exchange their distinctive position and functions. So, accord­ing to inspired teaching, she is not to be the leader, but to be in subjection.1 Timothy 2:15but she shall be saved through her child-bearing,—Child­-bearing here embraces not only the act of childbearing, but the life of caring for and training children that the bringing of them into the world necessitates. This domestic life of child rearing is placed in contrast with the forward public life in which she had blundered, and she is told that in this quiet life women shall be saved.if they continue in faith and love and sanctification with sobriety.—If they continue in faith in God and love to hu­manity and holiness of life, coupled with a modest, retiring behavior. Sometimes women and men, too, think this is assigning women to an inferior position. Inferior in the sense that she is not by nature, physically or morally, suited to public posi­tions or to counteract the rougher elements of the world. But she is of finer texture physically and morally than man. and is better fitted (superior to man) for work of nursing, training children, and keeping home attractive and cheerful. She is the trainer of children and the companion of man in the home, becomes the conservator of virtue, morality, and religion and of all the purifying and elevating influences shed by them. No more sacred and no higher office did God ever lay on mortals than that he has laid on woman— to bear and train children and subjects for his everlasting kingdom. The woman who neglects the duties she owes her children and her home for the public life that God has created for man leaves her work, her character, and her mission. Verse 1 First Timothy Chapter Two Some scholars deny that this chapter records regulations with regard to the public services of the churches, but the vast majority agree that Paul's purpose is clearly that of laying down instructions for conducting the public services of the congregations. As David Lipscomb stated it, "He laid down rules for the men in the public worship, and then gave rules for the women."[1] Wallis referred the chapter to "the public worship";[2] Nute said it stressed "the importance of public prayer";[3] Spence was sure that the thing in view here is "prayers offered by the congregation."[4]However, more is covered in this chapter than prayer regulations, for the entire aspect of Christian assemblies is the subject of Paul's instruction, even including guidelines for the proper dress and adornment of the worshipers. Moreover, the Christological passage (1 Timothy 2:5-7) is in no sense a parenthesis, being related to the great mission of the church in its outreach to all people, and the stress laid upon this in the public prayers. [1] David Lipscomb, Commentary on First Timothy (Nashville: The Gospel Advocate Company, 1942), p. 142. [2] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 847. [3] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 509. [4] H. D. M. Spence, Ellicott's Bible Commentary, Vol. VIII, Introduction to the Pastorals (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 184. I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, may be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. (1 Timothy 2:1-2) I exhort therefore ... This form of the apostolic command does not alter the force of it, which has the meaning of "I command." Paul is not revealing here that which would please him, but that which is the will of God. First of all ... This indicates the primary importance of the public prayers of the church, and not necessarily that public prayers should be first in the order of worship. Paul's use of "first" throughout all of his writings generally has the meaning of "the first thing I wish to write." However, by this initial stress of the prayers, the primary importance of them is surely indicated. "Prayer in all its forms should occupy a central place in the church's service of worship."[5]Supplications, prayers, intercessions, thanksgivings ... The general meaning of this is "all kinds of prayers"; and, as Lenski put it, "Here are four words for prayers."[6] And, as Spence said: Many attempts, some of them not very happy ones, have been made by grammarians and commentators to distinguish between these terms, each of which denotes prayer.[7]The supplications are petitions addressed to God; prayers include petitions but also thanksgivings, adorations, etc.; intercessions are usually thought of as pleas upon behalf of others; and the thanksgivings are expressions of gratitude and appreciation for blessings God has already bestowed, no prayer, in any sense, being complete without thanksgivings. For kings and all that are in high place ... Here is only a glimpse of the Christian philosophy with regard to government, a teaching which Paul spelled out in detail in Romans 13:1 ff. The true Christian stands for law and order, any government being far better than none at all. Nero was at the time of Paul's writing the emperor; and, as Dummelow put it, "The apostle's instruction shows that the prayers of the church are to be offered for bad rulers as well as for good."[8]All that are in high place ... This includes all who are in authority regardless of rank, taking in the administrative assistants in government as well as heads of state. The intense missionary thrust of this whole passage is inherent in the repetition of "all" throughout the passage, as well as in the missionary reference in 1 Timothy 2:7. That we may lead a tranquil and quiet life ... Christians are not to be revolutionaries in the sense of that word today, although the influence of the gospel, properly advocated, can and does have a therapeutic effect upon the entire society. Tranquillity and quietness are inherent traits of the true followers of Jesus Christ. In all godliness and gravity ... The first noun here has reference to the discharge of religious duties; and, according to Lenski, gravity refers to "dignified and worthy conduct toward our fellow men."[9] There is also evident in these verses the reason for offering prayers upon behalf of governmental authorities. Such rulers as kings can, by their mistakes, bring untold sorrow upon all their subjects, as well as rich blessings through righteous rule. Therefore, the church should never forget to pray for such leaders. Nebuchadnezzar was compelled to eat grass with the beasts of the field for seven years in order to learn the lesson that "The Most High ruleth in the kingdom of men" (Daniel 4:25); and it is feared that many today are in need of learning the same lesson. Christian prayers are therefore a means of putting into God's hands an instrument for overruling the affairs of human kingdoms for the benefit of God's children. [5] J. Glenn Gould, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1965), p. 569. [6] R. C. H. Lenski, The Interpretation of St. Paul's Epistles ... to Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 538. [7] H. D. M. Spence, op. cit., p. 184. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 997. [9] R. C. H. Lenski, op. cit., p. 541. Verse 3 This is good and acceptable in the sight of God our Saviour;God himself is the Saviour of all people; and "This passage emphasizes the universality of the sufficiency, applicability and offer of the gospel to all men."[10] "This" in this verse applies first of all to the prayers commanded to be offered, and also includes the contemplated results in the quiet and peaceable life granted to Christians as a consequence. ENDNOTE: [10] Wilbur B. Wallis, op. cit., p. 847. Verse 4 who would have all men to be saved, and come to the knowledge of the truth.Who would have all men to be saved ... It is the will of God that all men should inherit eternal life; but it is also the will of God that people should do so through acceptance of Jesus Christ, and persons refusing to do that must forfeit the inheritance. Another factor that enters into the consideration is the will of man, God having granted to all people the freedom of their will; and, where man's will is unresponsive and rebellious against God's will, there can be no salvation. God DESIRES the salvation of all, but the for accepting that salvation rests squarely upon every man. As Nute said, "This verse must not be stressed to support a numerical universalism."[11]ENDNOTE: [11] Alan G. Nute, op. cit., p. 509. Verse 5 For there is one God, one mediator also between God and men, himself man, Christ Jesus,As David Lipscomb noted, the reference to Jesus Christ as a man is in the present tense, despite the fact of this having been written after the ascension of Christ, indicating that our Lord did not cease being a man when he rose from the dead and ascended to the right hand of God. In like manner, he did not cease being God when he descended for the purpose of the Incarnation. One God ... With great difficulty, the Hebrew people were finally taught the truth of monotheism; but, in spite of many lapses, they came in time, following the Babylonian captivity, to accept the principle completely. However, they failed, even then, to appreciate the truth that God is the God of all people, not of Israel alone; and there is always the tendency for people to think of God as THEIRS and not the God of all. This paragraph is charged with the truth that God is God of all. Lenski rejected the American Standard Version translation of this verse, affirming the meaning actually to be: One (is) God, not two or more. One also (is) Mediator for God and men, not several. Nor should these two facts be separated, for they have been joined in 1 Timothy 2:3 where "our Saviour God" joins them; and they are again joined here. This Mediator is Mediator "for this one," namely, for God and men.[12]One mediator ... There are exactly as many mediators as there are God, namely, only one; and here is the end of any alleged legitimacy for invoking saints, or even the Virgin Mary, in one's petitions to God. ENDNOTE: [12] R. C. H. Lenski, op. cit., p. 546. Verse 6 who gave himself a ransom for all; the testimony to be borne in its own times;The actual meaning of this somewhat obscure passage has been often disputed, but it would appear that the timeliness of the testimony is what Paul emphasized, calling to mind the words of Tit 1:2. It was in the mind of God "before the world was" to redeem humanity; and as Paul said in another place, "When the fullness of time came, God sent forth his Son, born of a woman, born under the law" (Galatians 4:4). Thus, "the testimony" of Christ to the fact of God's willingness to save all people was borne by the coming of Christ "in the fullness of time." The "fullness of time" also marked the testimony of the apostles themselves, as indicated in verse 7. Who gave himself a ransom for all ... This ranks with Matthew 20:28 and Mark 10:45 among the great "ransom" passages of the New Testament. Our Lord literally gave himself, in that no one took his life away from him, but he laid it down of his own accord (John 10:17-18). There are no less than seven centers of initiative which are discernible in the crucifixion of Christ; and thus it is proper to say that: (1) God crucified Christ; (2) Christ crucified himself (gave himself willingly); (3) the Jews crucified him; (4) the Romans crucified him; (5) all mankind crucified him; (6) Satan crucified him; and (7) every man crucified him. A study of these is very rewarding. See in my Commentary on Romans, pp. 137ff. The inestimable worth of our Lord Jesus Christ is apparent in that a ransom must have equivalent value to that which is ransomed or redeemed; and that Christ's death was a sacrifice equivalent to the value of the entire race of mankind is inherent in the comparison. Verse 7 whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.The definite and emphatic missionary outreach of these first seven verses is supported by 1 Timothy 2:5-7, the "all men" of 1 Timothy 2:4 being inclusive of the Gentiles specifically mentioned here. The reason that "all men" were to be publicly prayed for by the church (including the Gentiles, of course) was stated in the Christology of 1 Timothy 2:5,1 Timothy 2:6. Since there is but one God, the God of all people; and since there is but one mediator between God and all mankind, the church should diligently pray for all people, especially in view of God's willingness and desire that none should perish but that all should come "to the knowledge of the truth" (1 Timothy 2:4). Come to the knowledge of the truth ... Some deductions of the most far-reaching nature come to view in a passage like this. People do not already have "the knowledge of the truth," absolutely demanding that those who are to be saved must first be taught the truth. This whole paragraph is keyed to Paul's command that prayers be offered in all congregations for all people. Verse 8 I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.Paul here restricted the offering of public prayers in Christian assemblies to men, as distinguished from women; and this is fully in keeping with the teachings of the New Testament elsewhere, and with the general practice of the church throughout many centuries. The fact that present social attitudes may be opposed to what is taught here cannot possibly be of any permanent importance. In the current era, society has degenerated into a very permissive attitude toward every kind of immorality, violence and crime; and, in such a social climate, there may very well be more and more individuals and even churches that will reject the teachings of the apostles and proceed to do as they please. These studies are not directed to the task of accommodating the rampant unchristian philosophies and behavior encountered on all sides today. As Lenski said: In 1 Timothy 2:8, "the men" are in contrast with all who are women (1 Timothy 2:9). This difference is not felt in English; but in the Greek this is plain. The men only, and no women whatever, are to do the praying in the public worship of the congregation.[13]I desire therefore that men pray ... This is improperly translated, despite the fact that itCAN mean this. "The Greek word is [@boulomai], which in Hellenistic Judaism conveys a note of authoritative command."[14] A better rendition would be, "I demand that the men do the praying everywhere, etc." In this light, it is futile to suggest that Paul's words in this place are merely expressing a preference. The men ... Not only does this contrast with "women" (1 Timothy 2:9), but it also contrasts with "church officials, elders, ministers, deacons, etc." Although these are not mentioned, it is clear that the right of offering public prayer did not pertain exclusively to ministers, priests or others of any special class. "All male members of the church had an equal right to offer prayer and were expected to use that right."[15]Lifting up holy hands ... This is not a prescription demanding any posture in prayer, but: It is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God, as in Nehemiah 8:6; Psalms 141:2 and Lamentations 3:41.[16]Without wrath and disputing ... Hervey speaks of a number of instances cited by Chrysostom in which angry and vindictive prayers were offered to God against personal enemies with such expressions as "so do to him ... smite him ... recompense him, etc."[17] As Chrysostom said of such prayers, "Do you pray against your brother? Your prayer is not against him, but against yourself."[18]Certainly, all who approach God in prayer should do so with humble and contrite hearts, conscious of such sins and shortcomings as mar every soul in the sight of God. Every place ... This applies to the universality of Paul's apostolic instructions in this letter. Wherever any church pretends to follow Christ and the teachings of the apostles, these instructions are to be received and honored. Chrysostom pointed out that there is also here a denial that worship is to be confined to any certain place, as in the temple, for example, under Judaism.[19][13] Ibid., p. 554. [14] J. Glenn Gould, op. cit., p. 574. [15] Alan G. Nute, op. cit., p. 509. [16] E. M. Zerr, Bible Commentary Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 168. [17] A. C. Hervey, The Pulpit Commentary, Vol. 21, The Pastorals (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 34. [18] Ibid. [19] Ibid. Verse 9 In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works.Adorn ... in modest apparel ... Every year, there are publications of the list of "best dressed women." Best dressed for what? They are misguided indeed who think that the most expensive, or the latest, or the most fashionable attire is in any sense "best"; and there have been many instances in which it was worst." As Barackman said: Note that Paul did not say "careless" or "shabby." There is no virtue in offensive untidiness. What he meant was the kind of apparel that becomes a woman whose first concern is to be a credit to Christ.[20]"Neither is Paul insisting on drab dress. Even this may be worn with vanity; the very drabness may be made a display."[21]Perhaps the best comment on this passage is the writing of the apostle Peter who gave instructions along the same line, thus: Your beauty should not be dependent upon an elaborate coiffure, or on the wearing of jewelry or fine clothes, but on the inner personality - the unfading loveliness of a calm and gentle spirit, a thing very precious in the eyes of God (1 Peter 3:3-4; Phillips). The inherent good sense of the church in all ages has permitted and approved the wearing of some ornaments, as for example, gold wedding rings; and there can, in fact, be no authority whatever in these passages for the imposition of a church-administered dress code. Even the gold, pearls, etc., mentioned are not prohibited, but downgraded. The true ornament is not such things, but the spiritual loveliness and beauty of genuine Christianity. As Kelly observed: We are true to the spirit of these passages when we say that the dress of Christians at public worship should be marked by simplicity and taste, but it does not follow that the church should attempt by specific rules to regulate the dress of her members.[22]Through good works ... The nature of the good works mentioned here is elaborated in this epistle a little later (1 Timothy 5:9). [20] Paul F. Barakman, The Epistles to Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1962), p. 36. [21]R. C. H. Lenski, op. cit., p. 560. [22] Balmer H. Kelly, The Layman's Bible Commentary, Vol. 23 (Atlanta: John Knox Press, 1963), p. 74. Verse 11 Let a woman learn in quietness with all subjection.This is far superior to the translation "learn in silence" in the King James Version; because no requirement whatever of silence is imposed in the worship of God. The quietness in view here is that of due acceptance of authority, respect for God's rule of prohibiting women from taking over the public worship, and the quiet acceptance of their womanly role as childbearers and mothers of the human race. Certainly, in the asking of questions in dialogue teaching situations, and in such things as the singing or responsive readings, women do not violate this passage by their participation in such things. Verse 12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.To teach ... refers to public teaching in the worship. As Nute said: This prohibition in no way contradicts Titus 2:2-3; it relates to teaching in the church in the presence of men and to the fact that authority in matters concerning the church is not committed to women.[23]It is upon this verse that the office, either of elder, deacon, or evangelist, must, in the light of New Testament teaching, be denied to women. The wisdom of this is inherent in human nature. Satan, in many instances, has succeeded in creating the impression that Christianity is something merely for the women and children, and not for men at all; and, where such a prohibition as this is denied, the tendency would be to make Satan's lie the truth. Nor to have dominion over a man ... This rule is not unreasonable nor capricious. Every entity must have a head, and the headship of man over the family and in the church is by divine appointment. Evil men who do not believe in God, thus rejecting any thought that there even is such a thing as "divine appointment," find it difficult to accept this; but those who believe in God and his word receive it joyfully. In the next two verses, Paul spelled out the reason for God's investiture of family headship and church authority upon men, and not upon women. ENDNOTE: [23] Alan G. Nute, op. cit., p. 510. Verse 13 For Adam was first formed, then Eve;Paul's endorsement of the Genesis account of creation is inherent in this argument. Adam and Eve were not merely mythical figures of the remote past, but the progenitors of the human race. Moreover, they did not "evolve" from lower creation together, but Adam was made first; then Eve was formed of a rib taken out of his side. Adam's being the first formed, and having an existence before Eve was created, gave him priority in creation. Furthermore, Eve was created as his assistant and helper, one suitable for him; and, if both Adam and Eve had respected this God-given arrangement, the human family might still have resided in the Garden of Eden. The disaster came when Eve became the leader instead of the helper and led her husband into the tragic fall of the entire race. But this is not all. Eve proved to be incapable of leadership, as outlined in the next verse. Verse 14 and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:The argument here is that Adam was not deceived, whereas Eve was deceived, thus exhibiting a serious flaw that disqualified her from being the head, or leader. That quality of women being easily deceived is alone sufficient to justify the appointment of men as elders and evangelists, and as heads of the family. As Lenski observed on this verse, "This fact is not complimentary to women."[24] We are living in an age that exhibits a widespread rejection of God's teaching on this question, but the teaching remains clear enough. As Loy said (quoted by Lenski): There are effeminate, long-haired men who claim the rights of women, and masculine, short-haired women who claim the rights of men; and, in virtue of the good sense with which the Creator has endowed humanity, they become the laughingstock of the sober-minded in both sexes.[25][24] R. C. H. Lenski, op. cit., p. 567. [25] Ibid., p. 566. Verse 15 but she shall be saved through her childbearing, if they continue in faith and love and sanctification with sobriety.All kinds of fanciful interpretations of this verse have been advocated; but, in all probability, "child-bearing" is a synecdoche for "the entire status of women in their relationship to God and men." Dummelow was correct in seeing the meaning thus: "The woman shall be saved by keeping simply and faithfully to her allotted sphere as wife and mother."[26] There is no reference to the birth of Christ, nor to any promise of salvation based solely upon the biological function of child-bearing. ON THE OF WOMENIt is a gross mistake to view the natural capacity of women for being deceived as in any manner whatever a reflection upon womankind. It is positively her most adorable characteristic. Fully half the marriages on earth would never have been contracted, except for this utterly feminine and absolutely delightful quality of being easily deceived. There is no use for anyone to deny this, because women see it clearly enough in their sisters, if not in themselves; and every woman who has ever tried to dissuade a love-struck daughter from marrying "the son of Ahab" is painfully and tragically aware of it. But the human race would be bankrupt without such a trait in women, an absence that would take all the romance out of life! But are there not historical examples of strong-willed, powerful women, impossible to deceive, who now and again have held the rod of empire or the affairs of state with great ability? Yes indeed! But exceptions do not make the rule. Wherever such leadership exists in women, it is still a masculine trait; and wherever the opposite of it appears in men, it remains a feminine trait. Nature produces a two-headed calf now and then, but that is not the rule. And, are there NEVER any occasions where women should, through circumstances, take the lead! Indeed there are. In 1918, before this writer became a Christian, he attended a country church made up, in the forced absence of all the men, entirely of women; and Miss Anna Lou Estes Black, the local school teacher, presided at the Lord's table, led the singing, dismissed the congregation and brought the Sunday lesson, usually by reading from the Bible. The glory of women is to achieve their ends without being charged with leadership and authority; and those precious angels called women who are willing to trade their natural, God-given status for one of authority and leadership are inevitably short-changed in the transaction. Apostolic wisdom is behind the admonition of this chapter, and it should be earnestly heeded by all. ENDNOTE: [26] J. R. Dummelow, op. cit., p. 997. "THE FIRST EPISTLE TO TIMOTHY" Chapter Two IN THIS CHAPTER 1) To appreciate the importance and place of prayer, especially in the lives of men 2) To notice God's desire for the salvation of all men, therefore offering Christ as a ransom for all, not just a select few 3) To understand the proper adornment of women, and their place in the public teaching of the church SUMMARY Having reminded Timothy of his charge to remain in Ephesus and "wage the good warfare", Paul now begins instructing Timothy in matters that involve the church. He starts with a call to prayer, defining for whom and why we should pray. His desire is that men pray in every place, lifting up holy hands without wrath and doubting (1 Timothy 2:1-8). Just as men are to pray everywhere, so women are to adorn themselves properly. This involves modest apparel worn with propriety and moderation, but it also includes good works, as is proper for women professing godliness. Also proper is women learning in silence (translated peaceable in verse 2) with all submission. Therefore a woman is not permitted to teach or have authority over a man. Basing this restriction on the relationship of Adam, Eve, and the fall, Paul reminds them they can be saved in their natural role of childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:9-15). OUTLINE I. THE OF PRAYER (1 Timothy 2:1-8) A. THE SCOPE OF PRAYER (1 Timothy 2:1-7)1. Supplications, prayers, intercessions, and giving of thanks are to be made for all (1 Timothy 2:1) a. For kings and all who are in authority (1 Timothy 2:2 a) b. That we may lead quiet and peaceable lives in all godliness and reverence (1 Timothy 2:2 b) 2. This is good and acceptable in the sight of God our Savior (1 Timothy 2:3) a. Who desires all men to be saved and know the truth (1 Timothy 2:4) b. For there is one Mediator between God and men (1 Timothy 2:5 a) 1) The Man Christ Jesus, who gave Himself a ransom for all (1 Timothy 2:5-6 a) 2) To be testified in due time, for which Paul was appointed a preacher and an apostle (1 Timothy 2:6-7 a) a) Paul speaks the truth in Christ and is not lying (1 Timothy 2:7 b) b) A teacher of the Gentiles in faith and truth (1 Timothy 2:7 c) B. A CALL TO PRAYER (1 Timothy 2:8)1. For men to pray everywhere (1 Timothy 2:8 a) 2. Lifting up holy hands, without wrath and doubting (1 Timothy 2:8 b) II. FOR WOMEN (1 Timothy 2:9-15) A. THEIR (1 Timothy 2:9-10)1. With modest apparel (1 Timothy 2:9 a) a. With propriety and moderation (1 Timothy 2:9 b) b. Not with braided hair, gold, pearls, or costly clothing (1 Timothy 2:9 c) 2. With good works, which is proper for women professing godliness (1 Timothy 2:10) B. THEIR (1 Timothy 2:11-15)1. To learn in silence with all submission (1 Timothy 2:11) 2. Not permitted to teach or have authority over a man, but to be in silence (1 Timothy 2:12) a. For Adam was formed first, then Eve (1 Timothy 2:13) b. And Adam was not deceived, but the woman being deceived fell into transgression (1 Timothy 2:14) 3. A woman will be saved in childbearing if they continue in... a. Faith b. Love c. Holiness -- With self-control (1 Timothy 2:15) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - The practice of prayer (1 Timothy 2:1-8) - Instructions for women (1 Timothy 2:9-15) 2) What four things does Paul exhort be made for all men? (1 Timothy 2:1) - Supplications, prayers, intercessions, and giving of thanks 3) Who else are we to pray for? Why? (1 Timothy 2:2) - Kings and all who are in authority - That we may lead a quiet and peaceable life in all godliness and reverence 4) What does God desire for all men? (1 Timothy 2:4) - That they be saved and come to the knowledge of the truth 5) Who is the one mediator between God and men? (1 Timothy 2:5) - The Man Christ Jesus 6) For whom did Jesus give Himself as a ransom? (1 Timothy 2:6) - For all 7) What did Paul desire that men do? (1 Timothy 2:8) - Pray everywhere, lifting up holy hands without wrath and doubting 8) How are women to adorn themselves? (1 Timothy 2:9-10) - In modest apparel, with propriety and moderation - Not with braided hair, gold, pearls, or costly clothing - With good works, as is proper for women professing godliness 9) How were the women to learn? (1 Timothy 2:11) - In silence (peaceable, cf. 1 Timothy 2:3), with all submission 10) What did Paul not permit a woman to do? (1 Timothy 2:12) - To teach or have authority over a man 11) What two reasons does Paul give for these limitations on women? (1 Timothy 2:13-14) - Adam was formed first, then Eve - Adam was not deceived, but the woman being deceived fell into transgression 12) What are the women encouraged to continue in? (1 Timothy 2:15) - Faith, love, holiness, with self-control Questions by E.M. Zerr For 1st Timothy 21. Point out 4 items of prayer in 1st verse. 2. For whom, generally, must they be offered? 3. For what class next? 4. Who might be included with kings and authorities 5. May temporal legislators give religious commands? 6. State the extent to which they may legislate. 7. What is meant by godliness? 8. Can one be godly and not honest? 9. Can he be honest and not godly? 10. May wc be quiet and peaceable and yet fight? 11. In whose sight must this all be patterned? 12. Who is our Saviour, God or Christ? 13. Is God willing for any to perish ? 14. Will all men be saved? 15. To what must they come to be saved? 16. Where may this knowledge be obtained? 17. Who is responsible for their ignorance? 18. State what is said of the unity of God. 19. How many mediators? 20. For whose sake is this mediator placed? 21. What was given to qualify him? 22. Who had demanded a ransom? 23. When was this ransom effected? 24. Did Jesus pay full price for our redemption? 25. Unto what was Paul ordained an apostle? 26. As an apostle what was he to do ? 27. For what special class was he to preach? 28. Where would he have men pray? 29. What kind of men would he have to pray? 30. State their attitude of mind while praying. 31. Should women be adorned? 32. In what kind of apparel ? 33. Give meaning of shamefacedness. 34. What about flashy ornaments? 35. State what is best ornament. 36. With what profession does this agree? 37. In what manner should she learn? 38. To whom be in subjection? 39. In what manner is she suffered not to teach? 40. Does this contradict Col. 3:16? 41. Describe the silence mentioned here. 42. What priority is cited in argument here? 43. Which was deceived ? 44. Does this excuse the man? 45. What transgression was peculiar to the woman? 46. Did this mistake doom woman to perdition ? 47. What is the special mission of woman in life? 48. Will motherhood alone save womankind? 49. What qualities must accompany it? 50. How extensive must they be? 1 Timothy 2:1. Therefore indicates a reference to some former considerations. They especially are to be found in chapter 1:3 and 18, where the apostle reminds the evangelist of what was expected of him after being given his charge. Resuming his directions for the carrying out of the great work in the "warfare" amid the various conditions of the wrld, he instructs the evangelist that he will begin the details (first of all) with the subject of prayers in their various forms. Some commentators think this instruction has reference to the public services of the congregation. Doubtless it includes that, but verse 8 commands that men pray every where, which makes the exhortation general. Any address made to God may be called a prayer generally speaking, but there are various forms or classes of the addresses, and they are specified in this verse which I shall define briefly. Prayers are requests of any degree of intensity that may be chosen. Supplications are the more earnest requests made under intense necessity. Intercessions are prayers on behalf of others who are in need of the mercy of God. Giving of thanks are expres-sions of gratitude for favors that have already been received from the Lord. For all men is a general statement as to "the subject of our prayers." 1 Timothy 2:2. In this verse the apostle specializes on the ones for whom Christians should pray, namely, for those who are in positions of authority, and whose rule may have some effect on the liberties to be enjoyed by the citizens. The object of such prayers is that Christians be undisturbed in their desire to lead a godly life. We know Paul did not expect these prayers to affect the rulers directly, for they would not hear them. The only conclusion possible is that if the prayers are scriptural, then God will take some hand (in His own divine way) to see that the rulers govern aright as to our liberties. If that is not the intention, then He would certainly not require the disciples to pray for the rulers. This is not a new doctrine, for Nebuchadnezzar had to eat grass seven years to be convinced "that the most High ruleth in the kingdoms of men" ( Daniel 4:25). It may be replied that it was in Old Testament times that this was said. Well, we will come to the New Testament, to Romans 13:1-4, where the temporal ruler is declared to be "the minister of God," and we can see how the subject is treated, and that God has never repealed what he told the king of Babylon. 1 Timothy 2:3. See comments at chapter 1:1 as to God being titled Saviour. The immediate occasion for the term in this verse is hat follows in the next verse. This is good refers to the results of a life of honesty and godliness that may be practiced by the disciples, when not hindered by improper legislation. God is desirous that rulers as well as private persons may be saved, and a godly life displayed before them by faithful servants of God will be a help in showing them the value of the plan of salvation as provided by the Father. (See Matthew 5:16.) 1 Timothy 2:4. It should be noted that the salvation of men is connected with the knowledge of the truth; the latter is necessary for the former. 1 Timothy 2:5. Idolatry and the worship of many gods was a common condition in the world when the Gospel was first proclaimed. K ngs and other rulers knew something about hearing the causes of their subjects. The dignity of the office was such that a citizen had to be represented by an agent wno could act between the ruler and his subject. These same rulers were often among the believers in many gods, and they (like their own subjects) approached some one of their many objects of worship by means of a priest officiating for them at the heathenish altar. It was appropriate for them to learn that if they are saved through the doctrine preached by the Christians, they must abandon the idea of many gods and realize that there is only one God and hence only one mediator, who is the man Christ Jesus. He was a man in order to represent fairly the human seeker after God, and he was Christ Jesus in order to be good enough to receive recognition before the throne of this God. 1 Timothy 2:6. Being man as well as God, it was possible for Christ to be used as a ranso:n in the form of a sacrifice. For all is in contrast with the sacrifices offered under the law, for they were on behalf of the Jews only; Christ died for both Jew and Gentile. To be testified. The fact that Jesus died as a ransom, and then came back to life that He might complete the plan of salvation, was to be proved and testified or borne witness to by the chosen proclaimers. In due time. When the fact of His resurrection had been accomplished, and the Holy Spirit came upon these chosen pro-claimers to qualify them to speak, it was then only that the due time had come. That is why Jesus gave the instructions recorded in Luke 24:48-49 and Acts 1:7-8. 1 Timothy 2:7. Whereunto refers to the testifying to the truth of Christ's ransom mentioned in the preceding verse. For the purpose of engaging in this testimony, Paul was ordained a preacher. The first of the italicized words is from TITHENI at this place, and Thayer's definition is, "To set, put, place." For the complete information of the word "ordain" as given in Thayer's lexicon, see comments at John 15:16, in the first volume of the New Testament Commentary. Paul was not only ordained a preacher but also an apostle. Any Christian may preach the good news (Acts 8:4), but only an apostle could speak with miraculous inspiration and have power to bestow the Holy Spirit on others (Acts 8:15-16). I speak the truth in Christ and lie not. Paul could say this because he had been ordained as an apostle, hence the things he preached were bound to be the truth. Teacher of the Gentiles. Any disciple had the right to tell the story of the cross to the Gentiles as well as to the Jews, but Paul was given the special commission to be "the apostle of the Gentiles" (Acts 9:15; Romans 11:13). In faith and verity. Paul was to lead the Gentiles into the faith of the Gospel, and out of the myths of heathen errors. This could be done only by giving them the divine truth that he as an inspired apostle could do; verity is a Greek word for the truth. 1 Timothy 2:8. Lifting up holy hands means hands of men who are living holy or righteous lives. The lifting up of the hands is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God (Nehemiah 8:6; Psalms 141:2; Lamentations 3:41). The command pertains to the kind of hands being lifted up, and not as to the posture of the body during prayer; the Lord is not concerned about that matter. That the men were to pray every where shows the apostle was not especially writing of prayers in the public assembly of the church. Wrath and doubting. The first word means anger that would be disposed to inflict punishment on someone. The last word denotes a disposition that is given to questioning. Not that discipline or discussion should be done without prayer, but the outstanding thought of the apostle here (as will be seen in several following verses) is a time of earnest but calm approach to the throne of grace. A man under the impulse of the italicized phrase would not be in a frame of mind suitable for such a season of prayer. 1 Timothy 2:9. in like manner is all from the Greek word , and one word in Thayer's definition is "likewise," and that word does not necessarily mean a repetition of some previous action, but rather that the writer has something more to say. It is as if the apostle said, "furthermore, I have something to say about the women." Neither does the use of the words men and women in these verses support those who take extreme views on the "woman question." If the fact that Paul mentions the men in verse 8 means that they only are the ones who may pray, then the women are prohibited entirely from that act of devotion. It will not do to say that it is in the public assembly where they are thus forbidden, for the apostle said the prayers were to be offered "every where," and even the most radical objectors will admit that women have the right to pray outside the public assembly. What proves too much proves nothing, hence we must conclude that Paul was not writing about which sex could pray, but what kind of men might do so, and that they might do so in every place. The proper general demeanor of women, especially as it respects her relationship to man in all walks of life, is the subject of the rest of this verse and of the rest of the chapter. Neither does it apply to the public assemblies any more than to the social life. Therefore it is a perversion of this chapter to make it a regulation of "women's duties and privileges in the church," for the passage was not written for that purpose. It is God's intention for woman to be attractive in the eyes of man (1 Corinthians 11:7-9), but He instructs her as to what shall constitute her attractiveness. Apparel is from which Thayer defines, "a garment let down, dress, attire." It is evident that modest apparel means a woman's clothing should not be such as would expose her body in a way to suggest evil thoughts. Shamefacedness means womanliness; the opposite of brazenness. The Greek word for sobriety is also defined "self-control" in Thayer's lexicon. This restriction will serve as a regulation in the things named in the rest of the verse. Immodest women braided their hair as a means of holding more of their showy jewels here enumerated, in order to excite the attention of the opposite sex. They likewise depended on the costliness of their clothing to attract the men. A woman who possesses this sobriety (self-control), will not use these things to such an extent that she will suggest improper thoughts in the minds of men. Hence a controlled use of these feminine trinkets is not forbidden as far as this passage is concerned. 1 Timothy 2:10. The adornment of women is introduced in the beginning of the preceding verse, and the subject has not been changed. That shows the present verse is in line with the same subject, for it closes with the phrase good works. We know Paul has not been writing exclusively of the public assembly; in truth, he has not been considering that subject as much as in other places, for we do not regard the assemblies as the places for the practice of good works as that expression is commonly used. Furthermore, the matter of feminine adornment pertains to the social sphere of human life, in which the question considered is what is the proper and what the improper means a woman should use in order to interest the opposite sex. If a woman who professes to be godly in life will back it up with good works, she will be making herself attractive in the highest sense of the word. These remarks are not restricted to unmarried women in the matter of being adorned in the eyes of men, for the success and happiness of the married state is dependent to a great extent upon the regard the husband can have for hits wife. If she maintains the same modesty of bodily adornment after marriage that attracted the man and induced him to obtain her for his wife, he will continue to be happiest when in her society. 1 Timothy 2:11. Learn in silence. Even the extremists must admit from this phrase that the woman has a right to learn. However, they insist that she must be silent while learning, making a literal use of the word. But it is a principle universally recognized by all courses of learning throughout the world, that the best method of imparting and receiving instruction is by the question and answer system. Jesus used it in the temple (Luke 2:46-47). Even in the case of 1 Corinthians 14:35, Paul permits the woman to learn about the special matters her gifted husband knows about; she may "ask her husband." It may be replied that she is to do so "at home." Certainly, and the chapter we are studying applies to the home more properly than any other place. She is not very silent while asking a question. Are we to suppose that she must keep her ears open and her mouth closed? Certainly not if she is to "ask" her husband for the information. The apparent difficulty is caused by misunderstanding the word silence. It is from the Greek word , and Thayer's first definition is the word "quietness," and his explanation is, "descriptive of the life of one who stays at home doing his own work, and does not officially meddle with the affairs of others." It is the word for "quietness" in 2 Thessalonians 3:12. Paul surely does not expect a man to work for a living and at the same time maintain silence in the literal sense that is attached to the word by many well-meaning disciples. But this is not all the apostle says in the same sentence about the way a woman is to learn, for he says she is to do so with all subjection. The last word is from. which Thayer defines, "obedience, subjection." It is the word for "subjection" in 1 Timothy 3:4, and we know that a child can be in subjection to his father, even while using his tongue for conversation. The verse as a whole means that a woman has the right to speak and ask questions of men, but it should be in the spirit of humility and not forgetting that she is not to act as one in authority. 1 Timothy 2:12. This verse very properly follows immediately after the preceding one, since the outstanding thought in that place is the subject of authority as it pertains to the relation between men and women. I suffer not a woman to teach. I am quoting this much of the verse only for the present, because it is the part that is usually relied upon by the extremists on the "woman question," to prove their notion on the subject. These same disciples will condemn the denominational world for taking a part of the scripture out of its connection in order to make a point. But for the sake of the widespread argument, let us consider this so-called prooftext as it is quoted, which makes no exception or provision for one. It is an established principle that an explanation of a passage that makes it contradict another passagee, is bound to be wrong since the Bible does not contradict itself. Well, the extremists' use of this clause makes it contradict Colossians 3:16 where we know the women are included, and the verse says for them to teach one another,, and the same Greek word is used in both passages. It is true that "everybody" joins in the singing, even those wno are not members. That is no valid argument since two wrongs do not make one right. Furthermore, if the underscored clause is to be taken generally, then the women members of the congregation should be forbidden to participate in the singing, also the people of the world should be informed not to sing, in the same manner that we notify the audiences that only faithful members have any right to the Lord's supper. The foregoing remarks would be appropriate even though the italicized clause had been written with regard to the public assembly only, which would be impossible to prove. So then, since "what proves too much proves nothing," it follows that the words marked do not prove that women are entirely prohibited from teaching. Now let us give this subject fair treatment and see what else the apostle has to say about it. The next word is nor and it is properly translated. It is from the Greek word OUDE which Thayer defines, "and not," and he explains by saying "continuing a negation" [something denied or forbidden]. Webster defines the word nor as follows: "Likewise not: and not.: or not," so that what is said of the words preceding nor is on the same proviso as what follows the next negation, namely, usurp authority over the man. If a woman presumes to teach over the man and hence act in an authoritative way, she violates this verse, whether it be in the public assembly or in the social circle. The case in Acts 18:2426 is in point here. A preacher of the Gospel was in error on an item and they (both the man and the woman) took him unto themselves and expounded or taught him in the way of the Lord more perfectly. Thus a woman helped to teach a preacher in the doctrine of the Gospel. But nothing indicates that she assumed an authoritative attitude, in desregard for the authority of her husband or ,the presence of the other man. Had she done so she would have violated the teaching of this passage. Silence is the same in the original as in verse 11, explained at that verse which the reader should see. 1 Timothy 2:13. In this and the following verse, Paul gives two reasons for his restrictions upon the woman, which are not identical but are related. The one in this verse is based upon the prestige one has by reason of priority; Adam was first formed. The man was not created for the sake of the woman, but it was the other way around, which indicates that the man possessed some precedence or importance over the woman. 1 Timothy 2:14. Eve was deceived but Adam was not. Both of them sinned, but the statement is made with regard to their talents or reliability, more than to their moral character. The main object with Paul still is to show why the man and not the woman is to be entrusted with authority. Since a wman is more easily deceived than a man, she is restricted from authoritative teaching, and when she teaches it must not be over the man, but under his supervision; and such a work may be edifying to others even though it is not the expression of authority. Was in the transgression. It is a sin to transgress the law of the Lord, even though one is induced to do so by being deceived. Jesus taught this same truth in Matthew 15:14, and it proves that the mere fact of being honest ( all deceived persons are honest at the time) will not save a person. 1 Timothy 2:15. While Eve was the first woman, and the one who brought transgression into the world, all women bear the same relation to God as to responsibility. We know Paul means to include them in the argument, for he has been writing to women of his day, and referred to Eve only to show the reason why he placed the restrictions on her--on women in general. However, such restrictions as he placed on woman need not endanger her salvation as we shall see. -the shall be saved in childbearing. This cannot mean the woman is given assurance of passing safely through childbirth, for the salvation is made conditional that she continue in faith, etc. It would be foolish to say a woman will live through childbirth provided she lives right afterward. Neither can it mean she will be saved through the birth of Christ, for that is true also of man, if he is saved at all. But it is replied that a woman was chosen to bring the Saviour into the world, hence she and her kind have the promise of salvation through her act. Again, that is just as necessary for the man as for the woman. The part that Mary performed in nurturing and bringing forth Jesus into this life was just like the experience of all mothers. It was the conception that was different, and that was not anything done by her personal choice. The italicized words are preceded by the word notwithstanding. Although the first woman transgressed, and as a result all her daughters down through the ages are destined to suffer the increased inconvenience and added sorrow of childbirth, yet that very thing will be one of the conditions on which she can save her soul. There are regular terms of salvation set forth in the Gospel, and all men and women must observe them regardless of their station in life. But there are special duties that apply in particular to those who are parents or children; husbands or wives; and neither of them can take the place of the other, and no two of them have the same obligations. The special duty of woman is to bear children, which is one of the conditions on which she may be saved. Of course, motherhood alone will not assure a woman of salvation, but she must follow it up with a life of faith and charity and holiness with sobriety. In 1 Timothy 5:14 Paul commands women to marry and bear children. It is therefore one of the conditions of salvation imposed upon woman. A woman who is able to bear children and refuses to do so, will find herself in trouble on the judgment day. David Lipscomb Commentary On 1st Timothy 31 Timothy 3:1 Timothy was to take the place of Paul the apostle in teach­ing, instructing, and guiding the churches in perfecting them­selves, and in doing the work for which they were planted. The bishops or overseers were to do the work which their names indicated. Bishop or overseer was the name applied in Greek and Roman countries to the same work or office indicated among the Jews by the words elders or presbyters. They were to take the oversight of the congregations and teach, guide, and direct all the performances of the duties that fell to them. He here speaks of the importance and sanctity of the work and character of the persons fitted to perform the work. 1 Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.—This saying would indi­cate that the work had been so highly esteemed that it had already grown into a saying, “ The man who desired the overseeing desired a good work.” No more important and no better work exists among the people of God. Paul in­structed to “ take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with is own blood.” (Acts 20:28.) OF ELDERS AND THEIR DUTIES.There lies before me the following inquiry: “ Our congregation recently having had what seems to me an unusual experience, I write to request that you give your views on a question which has disturbed our minds very much. On account of some dif­ferences, our elders thought best to resign and offered their resig­nations, which were accepted. No others as yet having been found who were willing to undertake the work of the eldership, our deacons, thinking that too much responsibility would be thrown upon them, asked that an advisory committee be chosen by the church in order that some older brethren might be present at the official meetings to give their advice and vote upon questions affecting the welfare of the church. This course was adopted, the committee chosen, myself being of the number. I declined to serve, thinking it an unscriptural position— that if adopted by the church and found to work satisfactorily, they might conclude they would need no elders in the future. “ There seemed to me to be danger of God’ s plan of church gov­ernment being set aside, superseded by men’ s plans, some of whom unfortunately appear willing to try to correct the mistakes that God has made in matters pertaining to the church. I held that until we appointed elders our deacons could consult with the whole church or any older members without naming a ‘ committee’ as a substitute for the eldership. “ I do not wish to occupy a wrong position in the matter; if you differ with me, I would be thankful for any light you may be able to give on the subject.” We cannot be too cautious in adding functions to the church not ordained by God. The failure or perversion of those created by God does not justify our setting them aside or superseding them with an order not ordained by God. The judges of Israel were appointed by God. But when the sons of Samuel walked “ not in his ways but turned aside after lucre, and took bribes, and per­verted justice,” the people desired to change the order and make a king rather than live under the rule of the judges. "And Jeho­vah said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not be king over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit thou shalt pro­test solemnly unto them, and shalt show them the manner of the king that shall reign over them.” (1 Samuel 8:3-9.) God’ s spiritual order now is sealed by the blood of Jesus Christ. It is more sacred than the old order sealed by the blood of bulls and goats. Because it may fall into improper hands, be ineffective or be perverted at times, is no reason it should be set aside. It is better to bear with evils and trust with patience and time to correct the wrongs that afflict than to change God’ s order. To change God’ s order puts the matter in such shape that all work, all effort or success works harm, leads from God. When the order is changed, and a wrong plan is put in operation, the more successfully it works, the farther and farther it gets away from God. It is like finding a bad place in the right road. If we, to avoid the place, take another road, the smoother it is, and the greater speed we make on it, the farther we go wrong. The only way of safety before God is to take his appointed way and resolutely stick to it, even though the places seem to be rough and many obstacles lie in the way. The question of changing an eldership is one of the most dif­ficult problems connected with church work. We find nothing concerning the matter in the New Testament, either by precept or example, save the admonition that an accusation against an elder is not to be received save on the testimony of two or three witnesses. I make this the occasion to speak of the duty of the elders. I am not sure that it is right for an eldership to resign. If one or two inefficient members are among the elders, they ought to be kindly and frankly conferred with on the subject, and induced to withdraw, or with the consent and agreement of the elders and of the older members of the church, one might be dismissed from the eldership. But it would be a rare case that a whole eldership would be of such character that all should be dismissed. Some may be fitted for the eldership and others not. Those fitted should not be treated as those unfitted are. That would be unjust and disastrous to the order of God. These resignations are usually based on the idea of popular rule in the church. The idea is the elders have received their authority by the popular election of the church from the multitude of dis­ciples and when dissatisfaction arises they return it to those from whom they received it. The elders do not receive their au­thority by the popular vote of the church. They receive their authority from the Lord. “ Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops.” (Acts 20:28.) The Holy Spirit makes men overseers of the flock of God just as much now as he did in the days of the apostles. When the apostles or teachers needed help at Jerusalem to look after the Grecian widows that were neglected he gave the qualifi­cations and told the disciples to look out among them men pos­sessing these. They did so and they appointed them to the work. This was done by the Holy Spirit. (Acts 6:1-4.) Whenever a church under the same directions of the Holy Spirit selects men having the qualifications given by the Spirit, the Spirit appoints them just as much as it did at Jerusalem. Inspired men did not select. The disciples selected under direction of the Spirit. This selection was made under the restrictions that the younger were to submit to the older, and that God did not permit women to teach or exercise authority in the church. This would limit the selection to the older men of the congregation. When they selected they were to look out among them men of certain qualifi­cations. “ Look ye out” carries the idea of consulting among themselves, and reaching an agreement. This consulting and conferring must be had with the younger and the women that there may be no accusation against those selected. But the older men must make the decision, not by a vote, but by agreement reached through this consulting and seeking out. There is no provision or example of how a mistake in the selec­tion could be rectified, but it is reason the same class ought to decide whether they made a mistake in selecting, or whether some worthy had turned from their steadfastness. Unanimity should be sought for in the selection or in the setting aside one selected. Elders are placed in position by the Spirit of God to rule under the divine law. This means to hold in restraint the unruly and to check the currents of excitement that would carry the multitude in wrong courses. For elders to resign, simply because they sometimes were compelled to stand against the current of the multitude, would be to shrink from the work to which they were especially appointed. If rulers in human governments resign every time the current of popular opinion is against them, they defeat the very ends for which constitutions and laws and rules are made. They are made to restrain the passions and excitements of the multitudes within the limits and restrictions of right as defined in the laws. For the elders to resign because the people go wrong is to fail of the chief end and the special occasions for which God appointed them. It is to break down all rule and respect for God’ s law and to work the ruin of the church. While everybody is going in the right way, and of their own accord doing right, laws and rulers are not needed. The elders are appointed by God to teach and lead them in the way of truth, and to stay the current when the people go wrong. If they resign when trouble comes and the people go wrong, they fail in the vital point of duty. The tendency now is to let the women and the preacher run the church. They supersede the eldership, displace them in their work. The women and the preachers try to displace all elders who refuse to submit to their dictation. It is the duty of the elders firmly to resist this tendency and to refuse to surrender the trust committed to them. They should maintain the divine order, and if any become so dissatisfied with that order as to create division and strife, let them go out; but to the elders, the trust of preserving the church in its integrity and fidelity to the word of God is committed, and to resign the trust, when the divine order is threatened with subver­sion and destruction, is to be recreant to duty. A church not true to the word of God, that deliberately turns from God’ s order, is not a church of God, and unless it repents, the sooner it dies the better. If it does not die, it must be rejected as apostate. The elders are the scriptural representatives of the church. The presumption is with them. The courts of the country so regard them. And if they surrender the church to the rule of the women and children and the preacher, the blame is theirs. Elders sometimes go wrong. They oftener do it under the idea that they ought to compromise the law of God for the sake of peace than on any other ground. They do it to please the preacher and the young folks. They are ordained to God, to maintain, teach, and enforce the laws of God, never to compromise or yield them. The elders are the undershepherds to watch over and feed the flock of God. In accepting the work of the elders they bring themselves under the most sacred and solemn obligations possible to men to guard and maintain the honor of God, to keep his teaching and his service pure from all innovations of men. As shepherds and teachers of the flock, they assume the most sacred and solemn obligations to the flock to feed the flock with the pure milk of the word of God, that by this they may grow; to guard against all teaching and practices that rest on human authority as vitiating the service of God and defiling the spiritual nature of the taught, and cutting them off from the blessings of God, which come to men only through the appointments of God unmixed with human in­ventions and traditions. A sadder perversion of a sacred trust is never seen than when elders and teachers forget the sanctity of their obligations both to God and his church, and, as his trusted servants and chosen teachers, encourage the introduction into his service of practices not authorized by God, so destroying his au­thority as lawgiver, and, as a consequence, hurtful and poisonous to the spiritual nature of men.1 Timothy 3:2 The bishop therefore must be without reproach,—The elders and deacons must be men whose character is unim­peachable, who stand high in public estimation, known for their pure life and spotless integrity. Not only must the believers reverence the character of the elders and deacons of a congregation, but those not members. In other words, they should be men of unimpeachable character.the husband of one wife,—Paul, seemingly at least, re­quired the bishop to have a wife. He at all events encouraged it. In later years the idea grew up that there was more holiness in celibacy, and the Roman Catholic Church forbids its bishops to marry. What Paul required they forbid. No­where do the Scriptures teach that there is more holiness in the unmarried state than in the married. [All the directions concerning marriage in the New Testament are based on the idea of the union of one man to one woman.]temperate,—Watchful over himself in restraining the appe­tites and passions, using all in moderation so as to blend all the faculties to the highest degree of activity.sober-minded,—Not excitable or passionate, but self-re­strained. [Having or proceeding from a realization of the importance and earnestness of life; not flighty or flippant.]orderly,—Of good behavior, kind, considerate, and orderly in deportment. [Not only must he be wise and self-restrained in himself, but his outward bearing must in all respects corre­spond to his inner life.]given to hospitality,—Entertaining strangers is frequently impressed as a Christian virtue. The elder should possess all Christian virtues in a high degree so he will be an example to the flock— teach by example as well as by precept.apt to teach;—His work is to teach and lead others in the right way. In order to do this he must know the truth, then by kind and faithful example lead the flock in the way the Lord would have it go. It is very important that elders should have aptitude for teaching privately as well as pub­licly. (2 Timothy 2:24-26.) It requires patience and perse­verance in teaching others who are out of the way.1 Timothy 3:3no brawler,—[The margin says “ not quarrelsome over wine.” ] No more dangerous and hurtful practice is known to man than the use of strong drink. An elder must set a good example in all things.no striker;—Ungoverned in temper, ready to resent insult or wrong, real or imaginary, quarrelsome, or ready to fight.but gentle,—Not bitter and impatient, but kind in manners even to the froward and unpleasant.not contentious,—This does not mean that one is not to stand and contend for the truth, but many are ready to con­tend over unimportant matters. Such always live in foment and strife. Even truth and right should not be maintained in a contentious spirit.no lover of money;—not willing to use wrong means to obtain money, not anxious for sudden riches.1 Timothy 3:4one that ruleth well his own house,—He who knows how to train children and lead them in the right way— in a kind and gentle manner so as to make worthy men and women of them— exercising the qualities given here for the bishop. The same qualities are needed for the proper training of a family that are needed for the training of a congregation.having his children in subjection with all gravity;—He is to train his children to be grave and sober in manner and to respect him and to honor God.1 Timothy 3:5(but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)—His rule or management of his family is the evidence of his ability to rule the church. If a man cannot manage his own children whom he has reared, and whom he always has under his care, how can he manage the church of God?1 Timothy 3:6not a novice, lest being puffed up he fall into the con­demnation of the devil.—Not a new convert, lest he become proud and self important and fall into the traps the devil lays for men.1 Timothy 3:7 Moreover he must have good testimony from them that are without;—He must so conduct himself as to have the re­spect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of their fidelity to right and to truth. But when a man lives a just and upright life among people, there is seen in bad men a sense of justice that makes them give due credit for it. If a man is just and upright in his walk and kind and merciful to the needy, without ostentation or display, the wicked world will give him credit for it.lest he fall into reproach and the snare of the devil.—The man who has the reputation for dishonesty and untruthfulness and for love of money is not fit for an elder of the church of God. [Those who once knew him among other associations living a very different life would be only too ready to attack the blameless of the congregation through the stained and scarred reputation of such an elder. The temptation to fall away and deny the Lord in such a case would be overwhelm­ing. The man might be in earnest, might wish to lead a new and better life, but the risk that one with such connections, with memories of old days, would of necessity run, would be very great. Weakened and disheartened, such an elder would be likely to fall an easy prey into some snare skillfully laid by the devil, and, by his fall, cause a terrible and damaging injury to the church. For these weighty reasons Paul charged Timothy to be very watchful when the elders were chosen to choose only those who in their former days had preserved their good name stainless and their character unscarred.]1 Timothy 3:8 Deacons—Deacons are servants, helpers. It is generally believed that the seven appointed at Jerusalem (Acts 6:3) to see that the destitute Grecian widows were not overlooked in the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute the contributions of the church among them prop­erly. They became helpers to the bishops or elders in their work, and the needs of the service to be performed seemed to regulate the number appointed. Feeding the poor with the contributions of the church is just as spiritual as preaching the gospel. If they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work.in like manner must be grave,—The reverent decorum, the quiet gravity, which never interferes with innocent childlike happiness is especially to be looked for in a deacon [who ought to show an example of everyday Christian life].not double-tongued,—Truthful, not talking two ways to suit the company he is in. [Such a grave fault would soon injure his influence, and would inflict a deadly wound on his spiritual life.]not given to much wine,—The use of strong drink is entirely incompatible with a fully developed Christian character. The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to seek, in his spiritual growth, to develop the character por­trayed for the elder. This will lead every Christian to entirely refrain from the use of strong drink.not greedy of filthy lucre;—The deacons, like the elders, are not to be lovers of money. They must not follow callings that will work evil to others or to be so anxious for it that they neglect their duties as Christians in order to obtain it. Deacons are required to develop the same character as bishops.1 Timothy 3:9holding the mystery of the faith—The mystery means those truths which could only be known to a man by direct revelations, truths which could not be reached by any process of reasoning from natural observation.in a pure conscience.—A pure conscience is one that has not been corrupted by being misused and abased by being violated or perverted. A man perverts and corrupts his conscience by doing what he believes to be wrong, seeing the truth and violating convictions of right. A man may have a pure con­science and do wrong, but he must do what he believes is right or he corrupts his conscience. A man must take hold of the great truths of the Bible with a good and pure conscience.1 Timothy 3:10 And let these also first be proved; then let them serve as deacons, if they be blameless.—Deacons must not be young converts or inexperienced men. They must have had time for study and practice of God’ s word. These deacons or helpers in ministry and managing the church of God and its work, until by service they have proven their intelligence and fidelity and steadfastness in the work of God, must have shown their fidelity in doing the work so as to be held blameless by the disciples of Christ.1 Timothy 3:11 Women in like manner must be grave,—They who serve the church in looking after the wants of women can perform for women that which men are unsuited to do. They can do much in the sickroom and in needy families that man cannot do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest.not slanderers,—They are not to circulate false reports or be given to gossip injurious to others.temperate,—To be calm and collected in spirit, dispassion­ate, circumspect.faithful in all things.—Moderate and true and faithful in all they say or do. It may mean be faithful in using the means entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs. [From their position they would become the depositories of many household secrets; to those confiding in them in mo­ments of trouble they must be true; scrupulously faithful in the instructions they would be often called on to give in the course of their ministrations.]1 Timothy 3:12 Let deacons be husbands of one wife,—As was said of the bishops and be faithful to her.ruling their children and their own houses well.—They, like the bishops, are to show their ability to care for the church by having shown ability in caring for their own families.1 Timothy 3:13 For they that have served well as deacons gain to them­selves a good standing,—The services of the deacons in looking after and caring for the needy and afflicted, relieving their temporal needs, teaching them the way of the Lord, gain for themselves a good understanding and skill as teachers of the word of God.and great boldness in the faith which is in Christ Jesus.—The Scriptures do not contemplate a man going among the sick and afflicted administering to their necessities without teaching them the word of God, admonishing them as to their duties and so gaining strength as a Christian, and giving him courage and boldness in teaching the word of God. Through service of the deaconship a man grows into the qualifications and fitness for the work of the elder.1 Timothy 3:14 These things write I unto thee,—This has reference to the foregoing instructions, especially to those relating to the qualifications of elders and deacons.hoping to come unto thee shortly;—Although he hopes to be with Timothy again, he nevertheless will not allow matters of such gravity to await his return to Ephesus. For this hope may be frustrated.1 Timothy 3:15but if I tarry long,—Paul, feeling that dangers were pressing closer upon him every day and that the hoped-for visit to Ephesus might never be accomplished, wrote the fore­going solemn directions.that thou mayest know how men ought to behave them­selves—These words refer not to Timothy alone, but to Tim­othy and his fellow workers in the church, concerning whom such particular directions had just been given.in the house of God,—The spiritual house, the temple made without hands. The local assembly with its bishops and deacons is the house of God in which God through the Spirit dwells.which is the church of the living God,—A living God dwells in a living temple. It is built of living spiritual stones— men and women,the pillar and ground of the truth.—The church is the foun­dation and support of the truth. God has given the truth to the world and has established the church for the upbuilding, maintaining, practicing that truth in its purity in the world. Its duty is to do it by precept and example. In precept it proclaims the truth just as God gave it. Changed or modified it ceases to be truth or the truth. It compromises nothing. Its divine mission is to bear that truth in its divine purity to the world. It must present to the world what the truth is when practiced. The church, fulfilling its mission, is an exhibition of a body of people such as the world would be if it was what God desires it to be. He proposes to convert the world by showing to the world in the example of the church how much better it would be if it, like the church, would live by the truth or be governed by God.[In the first picture the church is presented as a vast assem­bly with the living God dwelling in its midst. In this it is represented as a massive pillar, holding up and displaying before men and angels the truth— the gospel. In the first picture the thought of a great company gathered together in the midst of which God dwells is prominent; in the second, the thought of the gospel as “ the power of God unto salvation to every one that believeth” comes to the front, and the church of God is no longer viewed as a company of separate individuals, but as one massive foundation pillar supporting and displaying the glories of redemption.]1 Timothy 3:16 And without controversy great is the mystery—It is a revelation of truth originally hidden from man’ s knowledge, to which man by his own unaided reason and abilities would never be able to find the way— a communication by God to men of truth which they could not have discovered for them­selves. of godliness;—The Word, taking on him humanity and liv­ing, suffering, dying, rising, and reigning in humanity, is for human beings the source of godliness. In it are all possible motives to holy living. It is this great fact, fully apprehended and believed in the soul, which breaks the power of sin and quickens to a new life of holiness. The all-potent revelation of the gospel is Christ as the God-man, and from it, as re­ceived in the soul, comes all true godliness. For it is written: “ Like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.” (1 Peter 1:15-16.)He who was manifested in the flesh,—Jesus was God in the flesh, manifesting or showing to the world the true example of what God in the flesh would do and what he would not. He showed this because he desired man to be like him. So he came in the flesh to give the pattern to which he wished man while in the flesh to conform.Justified in the spirit,—Jesus had the Spirit without meas­ure. Through the Spirit he worked miracles, showed that God was with him, justified his claims to be the Son of God; by this Spirit he was sustained and upheld in his sufferings; by the same Spirit he was raised from the dead and carried to the home of God.Seen of angels,—The Son of man in his humiliation re­vealed himself as the Son of God, and at every step in his earthly manifestation the angels saw in him the eternal God. They announced his advent, they ministered to his wants, they announced his resurrection and attended him in his glorified humanity.Preached among the nations,—He was proclaimed as the Savior of men, in whom alone they had standing before God and everlasting blessedness. He was proclaimed without respect to national distinction, to social condition, or culture; with respect simply to the fact all were sinners and in need of salvation. It was impressive to the early church to witness the proclamation of a world-wide salvation.Believed on in the world,—The proofs that Jesus rose from the dead and is the Son of God were so irresistible that many among the Gentile nations believed on him.Received up in glory.—A convoy of angels received him and escorted him to the throne of God, where he was crowned Lord of lords and King of kings. These were the great truths concealed from the world, which the angels desired to look into, which have been made known unto men for their obedi­ence of faith, and constitute the gospel of Jesus Christ. Verse 1 First Timothy Chapter Three This great chapter conveys the apostolic instructions relative to the appointment of elders and deacons (1 Timothy 3:1-13), concluding with a marvelous Christological passage regarding the mystery of redemption (1 Timothy 3:14-16). Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. (1 Timothy 3:1) Faithful is the saying ... Despite the fact of some scholars applying this remark to the conclusion of the previous chapter it would be more appropriately understood as Paul's emphasis upon the importance of the eldership in church organization. Full agreement is felt with Stibbs who construed this expression as the mark of Paul's "concern to encourage a proper regard for the task of oversight"[1] of the churches. This is the second of five times that Paul used this rather peculiar expression; and it seems to have been applied to particularly important or timely truths which had come to be something like proverbs among the earliest Christians. If a man seeketh the office of bishop ... It is erroneous to see in this anything resembling the monarchical, metropolitan or diocesan bishop, an office that developed during the historical progress of Christianity, but which is not found anywhere in the New Testament, Bishops were elders, presbyters, overseers, pastors, shepherds and stewards; but all of these titles are descriptive of one office only, that of an elder of a local congregation. Paul used these titles synonymously (Acts 20:17 Acts 20:28, etc.). Furthermore, it is wrong to see this chapter as Paul's commissioning Timothy to set up any organization or to initiate and define the duties of those whom he was expected to appoint. As Lenski put it: Paul is not telling Timothy to arrange for these offices and to define their functions and their scope; such offices were already established and in use. Timothy is merely to see to it that only properly qualified persons fill them.[2]He desireth a good work ... Some of the supermoralists are critical of Paul's encouraging the ambition of men to be elders; but such a self-righteous attitude is due to a failure to understand that "In the early history of the church, willingness to serve as an overseer meant sacrifice."[3] "Paul calls the office a "good work," which shows that an elder has something on his shoulders besides holding down a office."[4] "We read of elders visiting the sick (James 1:27 James 5:12 James 5:14), feeding the flock on the word of God and protecting it from enemies (Acts 20:29-31)."[5] As regards the definition of "bishop," "Thayer defined the word: an overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent."[6] This definition, of course, along with Paul's using the singular number, "bishop," has been made the excuse for attempted justification of the monarchical conception which in later times was fastened upon this office; but as White assures us: No argument can be made on the singular "bishop" either here or in Titus 1:7, in favor either of the monarchical episcopate or as indications of the late date of the epistle. It (the term) is used generically.[7][1] A. M. Stibbs, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1171. [2] R. C. H. Lenski, St. Paul's Epistles ... 1Timothy (Minneapolis, Minnesota: Augsburg Publishing House, 1937), p. 576. [3] William Hendriksen, New Testament Commentary, 1,2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 118. [4] E. M. Zerr, Bible Commentary, Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 171. [5] Don DeWelt, Paul's Letters to Timothy and Titus (Joplin: College Press, 1961), p. 60. [6] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), 1Tim., p. 52. [7] Newport J. D. White, The Expositor's Greek New Testament, Vol. IX (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 111. Verse 2 The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach;Of the fifteen qualifications mentioned in this chapter, seven are listed in this verse. Without reproach ... This is the great and all-inclusive qualification. Wuest pointed out that the Greek word from which this comes means "one who cannot be laid hold upon,"[8] that is, a man without a handle, one who has given evil men no occasion whatever to blame or censure him. The late Grover Cleveland Brewer denominated this as really the only qualification for elder, the other qualifications mentioned here and in Titus being merely the checkpoints for determining blamelessness. As Zerr said, of course, "This word has been distorted out of its true meaning, by saying it requires a bishop to be without sin."[9] Sinless perfection is not required of Christians, nor of elders; and those are profoundly in error who make the high standard in evidence here the excuse for appointing none at all. The very fact of Paul's appointing elders in every church immediately after the first missionary journey (Acts 14:23) proves that such officers are absolutely necessary in every congregation; and the fact that one or more of a given group of elders might be declared deficient in given qualifications is not a valid reason for countermanding God's order to ordain elders "in every church." The husband of one wife ... Dummelow gives the four major interpretations of this that have come down historically, thus: (1) The presbyter is not to be a Christianized Jew who, under Moses' law, had taken more than one wife. (2) He is not to take a second wife after the death of the first. (3) He is not to marry again while his divorced wife lives. (4) He is to be a man faithful to his wife.[10]Literally all kinds of interpretations of this requirement are to be found in commentaries. White, for example, said, "This does not mean that the bishop must be or have been married."[11]However, this is exactly what it does mean; and even if such a requirement is not in the Greek from which this is translated, it is perfectly obvious that Timothy was here under strict orders to look only in the married community for church officers. Moreover, this requirement refutes the long horror of celibate rulers of the historical church. Under (2), mentioned by Dummelow, it may be observed that the oldest historical interpretations are deeply colored by this very view; but we reject it on the grounds that Paul himself said, "marriage is honorable in all" (Hebrews 13:4 KJV). The ancient views to the contrary were influenced by the ascetic views that eventually led to the flowering of celibacy. As Hervey said, "There is nothing in Paul's writings to suggest the notion of there being anything dishonorable in a second marriage,"[12]provided, of course, such second marriages were due to the death of a previous partner or divorce for Scriptural reason. What is prohibited, absolutely, is polygamy; and there are some who read into this requirement the possibility that some of the Christians from the pagan culture either were, or had been, involved in polygamous marriages; and it is regrettable that, if such was the case, no Scriptural precedents have come down to us throwing light upon the proper handling of such a problem. Gerald Fruzia recently explained how missionaries in Africa confront exactly this situation, requiring that polygamy be abandoned. If the problem exists today, it probably existed in Paul's day also. De Welt declared this means "one wife at a time";[13] Alford, Wordsworth and Ellicott concur in thinking that what is forbidden is "second marriages for church officers."[14] However, the Greek simply has this, "a man of one woman."[15] As Ward noted, "Above reproach dominates the whole list."[16] Thus, reprehensible in the marital relations of a prospective elder would certainly disqualify him. In this first great requirement is seen the absolute sanctity of the home and that sacred respect and honor of it which dominate the whole Christian doctrine. Significantly, "All of the qualifications listed except aptness to teach and that pertaining to a novice are requirements that apply to all Christians."[17] There are not two standards for so-called clergy and laity, but one standard for all. Temperate, sober-minded, orderly ... It has often been remarked that the preconditions of leadership in the church are not such things as unusual talent, wealth, power or ability, but sound moral and ethical conduct. Temperate ... "The literal Greek here is `one who sits long at his wine,'"[18] leading to the rendition, "not given to much wine." That wine was freely used even by Christians in apostolic times is evident in a statement like this; but it should always be remembered that the so-called wines of our times have ten times the alcoholic percentage of wines in that day; and that, even in those times, the people who wanted to set the proper example abstained from wine altogether (see 1 Timothy 5:23). Such qualifications as temperate, sober-minded and orderly in church elders are absolutely mandatory. The church today is beset with every conceivable fad, fancy, fiction and nostrum that the devil himself can invent; and, for dealing with such things, the church of all ages needs stable, sober, orderly, right-minded men who have the courage and ability to protect and nourish the flock of God. Given to hospitality ... In the times during which Paul was writing, there were not many inns of the type available today; and many Christians were required to travel, some being displaced from their homes by persecutions, and others traveling in the spread of the gospel or the service of the church. Elders were to be chosen from that class of Christians who opened their doors to fellow-saints in need or distress. Little reference is made here, if any, to the type of hospitality that says, "Come over to my house and have a good time; and later we can go over to yours for the same purpose." White is probably correct in supposing that "The duty of the elders was closely connected with the maintenance of external relations, which was their principal function."[19]Apt to teach ... The Christian life is a life of study and learning. Ill-informed elders are a contradiction in terms. Every elder should be able to shut the mouths of the gainsayers, shield the church from false teaching, and see to it that truth and truth alone is fed to their charges. The inroads of so-called "higher" or "source" criticism of the New Testament, the current development of the most notorious and amoral philosophies, the advocacy of such things as homosexuality, abortion, etc., place an additional burden upon elders to be well taught and able men. As Lenski said, "Aptness to teach means not merely a natural aptitude, but the qualification of having been taught, as well."[20] It is regrettable that this qualification is sometimes overlooked. [8] Kenneth S. Wuest, op. cit., p. 52. [9] E. M. Zerr, op. cit., p. 171. [10] J. R. Dummelow, Commentary on the Holy Bible, (New York: The Macmillan Company, 1937), p. 997. [11] Newport J. D. White, op. cit., p. 111. [12] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 51. [13] Don DeWelt, op. cit., p. 59. [14] A. C. Hervey, op. cit., p. 50. [15] Kenneth S. Wuest, op. cit., p. 53. [16] Ronald A. Ward, Commentary on 1,2Timothy (Waco, Texas: Word Books, 1974), p. 54. [17] R. C. H. Lenski, op. cit., p. 579. [18] Kenneth S. Wuest, op. cit., p. 56. [19] Newport J. D. White, op. cit., p. 113. [20] R. C. H. Lenski, op. cit., p. 584. Verse 3 no brawler, no striker; but gentle, not contentious, no lover of money;The best comment on these terms is perhaps the basic definitions of the Greek words from which they have been translated, although the meaning comes through clearly enough in their English derivatives. The following definitions are from Wuest:[21]Brawler: a fighter, a contentious person, one who goes about with a chip on his shoulder. Striker: this noun speaks of a bruiser, one who is ready with a blow, a pugnacious, contentious, quarrelsome person. Gentle: means one who is kind, considerate and sensitive to the feelings of others, not harsh, rude or blunt in his behavior. Not covetous, no lover of money: the word may be used to translate the thought here. Striker ... The current application of this word to participants in labor disputes should not cloud the meaning here. Even as late as the times of Sir Walter Scott, a striker was one who went around thumping people on the head with a quarterstaff. "Skull-breakers" is a synonym. ENDNOTE: [21] Kenneth S. Wuest, op. cit., pp. 56,57. Verse 4 one that ruleth well his own house, having his children in subjection with all gravity;The emphasis in this verse is not upon procreative ability, but upon the ability to rule, a well-disciplined family being the surest evidence of such a trait in one considered for the eldership. Some, discerning this, have gone so far as to declare that: The requirement is not that an overseer must have children, that a childless man could not be chosen, but that when he has a family, as most men have, any children, should be in subjection.[22]Even if such a viewpoint is true, which this author doubts, it would be far better to choose able family men with children; and something else should be done, if at all, with the greatest reluctance and with the absolute necessity of doing so if any elders at all were to be appointed. This view is included here because of the usual dependability of its advocate, and not through any agreement with it, but also for the purpose of strengthening the argument for allowing fathers of only one child to be appointed. The overstressing of the "children" requirement has reduced the process of choosing elders in some churches to a mere census of the children! Regarding the question of whether a man with only one child could be appointed, Zerr has this illuminating comment: The captain of a sinking ship orders that women with children should enter lifeboats first. This does not mean that women with only one child Would be denied entrance. Sarah remarked (Genesis 21:7), "Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son."[23]Thus, the Scriptural use of the plural "children" to include also the meaning of a single child is fully established from the Old Testament. Not the number of the children, but their behavior is in view here. Paul would state in the very next verse that a man unable to control his own household should not be entrusted with the government of a church. With all gravity ... This is not a grace of childhood, but should be applied to the dignity and decorum of the father. [22] R. C. H. Lenski, op. cit., p. 586. [23] E. M. Zerr, op. cit. p. 173. Verse 5 (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)See comment under preceding verse. DeWelt asked: If one be incapable of governing so small a society as his own family, but suffers his children to be disobedient and vicious, how shall he govern in a proper manner that greater and far more important society, the church of God?[24]ENDNOTE: [24] Don DeWelt, op. cit., p. 59. Verse 6 not a novice, lest being puffed up he fall into the condemnation of the devil.The elevation of a recent convert to the eldership might easily issue in an inordinate pride upon his part; and, therefore, wherever possible, men of settled experience in living the Christian life should be chosen. Young churches might at times find it difficult to find men of this qualification; indeed, it has been suggested that when Paul himself appointed elders on the first missionary tour (Acts 14:23), they might not have been totally free of question on this count. From this, we conclude that the overall order to "ordain elders in every church" should not be set aside on the pretext that no one, in the strictest sense, measures up to all of the qualifications in any perfect manner. Being puffed up ... These words are from [@tufoo], meaning literally "to raise a smoke, emit smoke, or smolder,"[25] hence metaphorically, "to blind with pride or conceit." Into condemnation of the devil ... This refers not to any condemnation that may be exercised by Satan, because the prerogative of condemnation is not one that pertains to Satan at all; therefore, it means the condemnation into which Satan and the fallen angels fell when God condemned them. The strict meaning of the Greek word makes possible an opposite interpretation with the meaning that "the snare of the devil"[26] is intended by this. Lenski, however, giving an extensive analysis, said of this alternative rendition that "it is untenable."[27] Consonant with this view is also the fact of pride having been the occasion of the fall of Satan, exactly the temptation of a novice prematurely elevated to the eldership. Wuest also connected these things as follows: "The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God, since sin was motivated by pride."[28][25] Kenneth S. Wuest, op. cit., p. 58. [26] A. C. Hervey, op. cit., p. 52. [27] R. C. H. Lenski, op. cit., p. 589. [28] Kenneth S. Wuest, op. cit., p. 58. Verse 7 Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil. Deacons in like manner must be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;These same qualities are required of elders, and sufficient comment on them was made above. A synonym for GRAVE is "honorable". Double-tongued, found only here in the New Testament,[29] means , lacking in integrity. Not greedy of filthy lucre ... indicates a man who is not inordinately fond of making money. ENDNOTE: [29] A. C. Hervey, op. cit., p. 52. Verse 9 holding the mystery of the faith in a pure conscience.The mystery of the faith ... Here is the same as "the great mystery" mentioned a few moments later (1 Timothy 3:16). The doctrine of mystery as unfolded in the New Testament is rather extensive, as fully elaborated in The Mystery of Redemption.[30] See more on this under 1 Timothy 3:16. Pure conscience ... Paul made a great deal of the conscience; and, while a clear conscience does not prove one is right, an impure conscience most certainly proves one to be wrong. ENDNOTE: [30] James Burton Coffman, The Mystery of Redemption (Abilene, Texas: ACU, Press). Verse 10 And let these also first be proved; then let them serve as deacons, if they be blameless.And let these also first be proved ... This requirement of having first to be tested was also mandatory in the case of the elders. As Lenski expressed it: The fact that such a testing was to be applied also to overseers is so self-evident from the conditions laid down in 1 Timothy 3:2-8, that "also" now refers to it. Paul states that the testing is likewise quite necessary in the case of the deacons.[31]This is a very important point to be noted, because in it lies the certainty that the women to be mentioned in the same breath are the wives of both elders and deacons, the same requirements in their wives being mandatory for both. The testing mentioned here applies to both elders and deacons; and the qualification of their wives also applies to the wives of both classes of officers. ENDNOTE: [31] R. C. H. Lenski, op. cit., p. 597. Verse 11 Women in like manner must be grave, not slanderers, temperate, faithful in all things.Hervey summarized the three possible meanings of this verse, making it applicable to: (1) the wives of the deacons; (2) the wives of the elders and deacons; or (3) the women deacons.[32] Hervey, like so many present-day commentators opted for the third meaning, but this commentator is certain that the third meaning is wrong. If the women in view here had been deacons, Paul would have called them deacons, which he certainly did not do; and furthermore, in the very next verse Paul said that deacons "must be husbands of one wife," leaving women out of sight altogether as possible holders of this office. Both the KJV and Nestle Greek-English New Testament translate the word "wives" instead of "women" in this verse, and that is doubtless the correct rendition. It is alleged that the word "women" is ambiguous in the Greek, and well it may be; but in context the word has to mean wives. To make it read "female deacons" is a gross transgression of the word of God. This verse says absolutely nothing about any female deacons; and the supposition that it does would mean that no qualifications whatever are laid down for the wives of elders and deacons, a fault that no man has the right to charge against the apostle Paul. This verse on the qualities of officers' wives is absolutely mandatory to be observed. The wrong kind of wife can ruin any elder or any deacon; and to make the qualifications in sight here applicable to a whole new class of church officials would be to make Paul guilty of a very glaring omission. But isn't Phoebe called a deaconess (Romans 16:1)? Yes, indeed; but policemen are also called deacons of God (Romans 13:4), the Greek word being the same in both cases (except for the gender). See exegesis on this in my Commentary on Romans under those verses. In this connection, it is proper to note that if Paul had meant these women to be installed as "deaconesses" he certainly knew the word and would have referred to them in this passage by their proper title. The New Testament word "apostle" is used in its both official and limited sense and also in a secondary and more general sense when applied to men like Barnabas and Silas, who were not, strictly speaking, "apostles." The view here is that "deaconess" as applied to Phoebe, in the same manner, does not mean that she was officially a deacon in the church of the Lord. It should always be remembered that deaconess translates the Greek word for "servant," and that, for centuries, the translators have rendered the word "deacon" only when the official church office was meant. But in the case of Rom 13:4 and Romans 16:1, they usually rendered it "servant." That is the way the KJV renders both places; and the gratuitous injection of the official title DEACON into Romans 16:1 in some subsequent versions is absolutely incorrect and misleading. If churches were commanded to appoint women deacons, where is the record of it, either in the New Testament or in the custom of the historical church? When women deacons are appointed, they are appointed without divine authority and with no adequate list of qualifications to serve as guidelines for their appointment. If 1 Timothy 3:11 is to be construed as the standard for appointing women deacons, why, it may be inquired, did Paul list fifteen qualifications for elders, and four for so-called deaconesses? Such a view simply does not make sense. ENDNOTE: [32] A. C. Hervey, op. cit., p. 53. Verse 12 Let deacons be husbands of one wife, ruling their children and their own houses well.Let deacons be husbands of one wife ... This disqualifies any woman from serving as an official deacon. The notion that Paul laid down hard and fast regulations regarding the marital status of both elders and (male) deacons, and he then authorized a whole new echelon of (female) deacons without specifying any marital qualifications whatever, is too unreasonable to believe. No! The people who are determined to appoint female deacons will have to find their authority and their guidelines somewhere else than in the New Testament. See comment on this clause under 1 Timothy 1:2. Verse 13 For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus.As Lipscomb remarked, "Through service of the deaconship a man grows into the qualifications and fitness for the work of an elder."[33]ELDERS AND DEACONSProbably the greatest class of men on earth today are the elders and deacons of churches of our Lord throughout the world. Their work is that of constant service and study, not in some ivory tower, but in the boiling crucible of daily life, where the word of God and its application to pressing human problems are their constant daily concern. The hours of toil, unrequited by any human emoluments, the ceaseless care of the churches, the countless meetings, the unending solicitation on their part of cooperation from the membership, with no means of enforcing it except by the sheer weight of their spiritual and moral authority - these qualities of their service, together with the marvelous success which crowns their efforts, give evidence of the genuine greatness which marks the character and conduct of elders and deacons of the Lord's church. This commentator has had the honor of knowing literally hundreds of elderships and deaconships throughout the United States, and the quality of character and ability exhibited by all of them is the most truly amazing phenomenon ever observed by this writer. Surely such men are the servants of the Most High. This verse concludes the Pauline instructions for the appointment of elders and deacons. ENDNOTE: [33] David Lipscomb, Commentary on 1Timothy (Nashville: The Gospel Advocate Company, 1942), p. 151. Verse 14 These things write I unto thee, hoping to come unto thee shortly;This verse is slightly apologetic. As White said: It expresses an excuse for the brevity and incompleteness (from one point of view) of the instructions, and also an expectation that they are sufficient to serve their temporary purpose.[34]Did Paul return to Timothy in Ephesus? We have no means of knowing. He wrote to Titus about the same time and told Titus to come to Nicopolis for the coming winter, which was probably a few months hence, so that before going to Nicopolis Paul hoped to visit Timothy in Ephesus.[35][34] Newport J. D. White, op. cit., p. 117. [35] R. C. H. Lenski, op. cit., p. 605. Verse 15 but if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth.How men ought to behave ... This may well be translated "how thou oughtest to behave ..."; but as White said, "It is a matter of indifference"[36] which rendition is followed, the meaning being the same either way. As Hervey pointed out, "Here again is a somewhat remarkable resemblance in the phraseology of the Epistle to the Hebrews (Hebrews 12:22-23)."[37] It has long been the conviction of this student that the resemblances between the Pauline literature and the book of Hebrews is impossible to explain, except on the thesis that Paul also wrote Hebrews. The house of God ... "House is correct here, not household; believers are God's house because God dwells in them."[38]The church of the living God ... Inherent in this is a comparison with paganism, or rather a contrast, thus: "Church of the living God, not the temple of the dead idols!" "Pillar and ground of the truth ..." Paul had seen the marvelous colonnade of pillars which was the principal feature of the great temple of Diana at Ephesus; and something of the meaning of such pillars is inherent in this. A pillar supports and upholds, exactly what the church does for the truth of God. The word "ground" in this connection has the same meaning. [36] Newport J. D. White, op. cit., p. 117. [37] A. C. Hervey, op. cit., p. 54. [38] William Hendriksen, op. cit., p. 136. Verse 16 And without controversy great is the mystery of godliness;He who was manifested in the flesh, Justified in the Spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory. The widely held opinion that this is from some earlier hymn in current use among the earliest Christians is totally without foundation. The supposition is based upon the rather indefinite word which is here rendered "he," but which is also sometimes rendered "which" or "who." Any way it is translated the meaning is exactly the same, namely, that of the KJV which rendered the passage "God was manifested in the flesh," which is exactly what the passage SAYS. "He who" refers to "God" mentioned twice in the preceding verse, and "which" or "who" would also have the same reference to "God." And, of course, it is fully consonant with everything else in the New Testament. God was manifested in the flesh in the person of Christ. In support of the hymn theory, it is frequently pointed out that there are rhythm and balance, etc.; but many of Paul's statements have the same qualities, notably in the salutation of Rom 1:1-7, which see in my Commentary on Romans. This writer accepted the hymn theory regarding this passage in "The Mystery of Redemption," written several years ago, but more mature studies have raised serious misgivings about the various "hymns" said to have been quoted by Paul. Anyway, even if it is a hymn, the odds are overwhelmingly in favor of the proposition that Paul himself was the author of it. Great is the mystery of godliness ... The New Testament refers to these mysteries: The mystery of Christ and his church (Ephesians 5:32). The mystery of lawlessness (2 Thessalonians 2:7). The mystery of the seven stars and the seven candlesticks (Revelation 1:20). The mystery of the resurrection (1 Corinthians 15:51). The mystery of the hardening of Israel (Romans 11:25). The mystery of the harlot church (Revelation 17:7). The mysteries of the kingdom of heaven (Matthew 13:11). The mystery in view in this clause, however, is the "great" mystery, much more comprehensive than those mentioned above, and in a sense containing all of them. Frequent references to it in the New Testament designate it as: The mystery (Romans 16:25). The mystery of his will (Ephesians 1:9). The mystery of Christ (Ephesians 3:4). The mystery of the gospel (Ephesians 6:19). The mystery of God (Colossians 2:2). The mystery of the faith (1 Timothy 3:9). The mystery of godliness (1 Timothy 3:16). There is nothing simplistic about this mystery. It has many facets and complexities; and for an extended treatise on the theology of mystery unfolded in the New Testament, reference is again made to The Mystery of Redemption.[39]Christ himself is the mystery as revealed by this verse, but the close relation of Christ to all phases of the mystery is at once evident. God was manifested in the flesh ... This is a statement of the Incarnation, however translated, referring to the visitation of the Dayspring from on high. Only of Almighty God, or of the second Person in the godhead, might it be properly said that he "was manifested in the flesh." Justified in the Spirit ... Christ was justified in the Spirit, because God's Spirit, "without measure," dwelt in him, testified to his deity upon the occasion of his baptism, and was sent by Christ upon the day of Pentecost. In the most superlative degree, all the fruits of the Holy Spirit were exhibited in the life of Christ. He was justified in the Spirit. Seen of angels ... The implication here is that angels were extremely solicitous for our Lord's welfare, ever ready to do his will, and importantly identified with his earthly ministry. Angels announced his birth, warned Joseph to flee into Egypt, ministered to him in the wilderness, strengthened him in Gethsemane, rolled away the stone from his grave, announced his resurrection, escorted him to glory and prophesied his return in the Second Advent. Twelve legions of angels stood ready to rescue him during the Passion, and ten thousand of his holy angels will accompany him in the Second Coming. Yes, he was seen of angels. Preached among the nations ... The alternate reading of this is "Preached among the Gentiles," which in context is far better (see the American Standard Version margin). Paul mentioned again and again the fact that the inclusion of Gentiles was an essential part of the mystery (Romans 16:26; Ephesians 3:6), and thus it would be better to understand this as "preached among the Gentiles." In this also is the fact of the preaching itself, not merely those receiving the preaching, being a vital element of the mystery. "It pleased God through the foolishness of preaching to save them that believe" (1 Corinthians 1:21). The great need of this age is preaching the word of God. Evil forces have battered down the outer doors and are assaulting the inner citadel of faith itself. No such crisis in a millennium has confronted the church; the hour of her mortal decision is upon her. She must forsake the evil philosophies of men and return to the faithful proclamation of what the word of God declares, if she is either to be saved herself or have the power to save others. Let the church ring out the message "preached among the nations." Believed on in the world ... This is a continuing mystery. Contrary to every evil, in spite of what appears to be every good reason against it, the word of God still falls in honest and good hearts; and God continues to reap his precious harvest of souls from the earth. In spite of a roaring tornado of wickedness on every side, God's faithful continue to love him rather than darkness. Countless thousands, or millions, no one knows how many, Continue to live by every word that proceedeth out of the mouth of God; and every passing decade sees more buildings erected in the name of Christ and dedicated to his service than were ever built and dedicated to any earthly ruler in all history. Yes, our Lord is believed on in the world! Received up in glory ... This has been construed as "received up into glory," and so it may be understood; but as the text stands, it appears rather as a reference to the glorious nature of his ascension. Three great [Greek: parabola] passages of the New Testament deal with this, namely, Philippians 2:5-9; Ephesians 4:8-9,2 Corinthians 8:9. The doctrine of the ascension of Christ is in view here, as well as in the other passages cited. The Scriptural accounts of the ascension, or of the "going up" of Christ, seem to have been preliminary to the actual ascension into the spiritual realm above, leading to the unfortunate view that such accounts are contradictory, which, of course, they are not. Christ apparently "went up" from his disciples more than once; and it may be doubted if the actual ascension itself was witnessed by mortal eyes. Like the resurrection, it was announced by angels; and their testimony verified the fact; but the actual ascent was probably too glorious for mortal eyes to have endured the sight of it. The ascension is very properly included among the elements of the great mystery, for there are certainly corollaries of it that shall never be known by men until the saints are caught up to meet the Lord in the air. ENDNOTE: [39] James Burton Coffman, The Mystery of Redemption "THE FIRST EPISTLE TO TIMOTHY" Chapter Three IN THIS CHAPTER 1) To examine the qualifications necessary for bishops and deacons 2) To appreciate the noble view that Paul has of the church SUMMARY In this chapter we find the qualifications necessary for those who would serve as bishops in the local congregation (1 Timothy 3:1-7). A similar list is included for those who would be deacons (1 Timothy 3:8-13). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Timothy 3:2. Blameless. This word has been distorted out of its true meaning by saying it requires a bishop to be free from sin or any other defect. Such a definition would make it impossible to have scriptural elders, since the scripture clearly teaches that no man is perfect in that sense. The word is from which. Thayer defines as follows: "Not apprehended, that cannot be laid hold of; hence that cannot be reprehended, not open to censure, irreproachable." It is plain that the word has reference to the standing a man has among men. That no one is able to make any specific accusation against his character or conduct. That is, no one must be able to make such accusation and support it with the truth. This item Is shown by the words in the lexicon definition, namely, "that cannot be laid hold of." The foregoing is a general statement of the character required of a proposed candidate for the office, as it pertains to disqualifications. The particular items required, both positive and negative, will follow in this verse and extend through verse 7. But before considering the detailed list of qualifications, it should be remembered that all of them are preceded by the word must in the beginning of this verse. That term is from the Greek word DEI, which Thayer defines, "It is necessary, there is need of, it behooves, is right and proper." Strong defines it, "It is (was, etc.) necessary (as binding)." Robinson defines it, "In N. T. it behooves, it is necessary, it must needs, one must or ought." From these definitions it is clear that the requirements of qualifications for bishops (or elders) are positive, and that no man can be scripturally appointed to the office who lacks any one of them; the degree to which he must have them will be discussed when we come to Titus 1:9. Husband of one wife. Some people say this means that he has never been married but once, and that the word be in the beginning of the verse should be rendered "having been," making the word include the past as well as the present tense. I have six translations and they all render it the same as the King James Version, namely, by the single word "be," which restricts it to the present tense, at the time of appointment. Another theory is that it means "one wife only." But the third word is added without any authority from the original, for there is no word in the Greek that justifies it. Besides, that doctrine would imply that the church had in its fellowship men who were polygamists, and such a character is not permitted in the church concerning any of the men. The necessary conclusion is, then, that a man who is appointed to the office of bishop must be a married man at the time of his appointment. Vigilant means he must be watchful for the spiritual safety of the flock; must "watch for their souls" (Hebrews 13:17). Sober is from SOPHRON which Thayer defines, "Curbing one's desires and impulses, self-controlled, temperate." A man lacking self-control would certainly be unfit to be placed in control of a congregation. Of good behavior. It would seem that many of the qualifications for a bishop already requires good behaviour in him, so why this phrase? It is a somewhat general expression, meaning that his life as a whole is orderly; one that is commendable in the eyes of his fellowmen. Given to hospitality. This does not require that an elder must keep "open house" constantly, so that he cannot have the satisfaction of home privacy, and that the general public may feel free to run in and out at will. Such a condition would often interfere with one of his own obligations about maintaining government over his household. But if the relations between him and the members of his flock are as they should be, they will wish to counsel with him over their troubles and trials in the Christian life. It should be understood that the home of the elder is one to which all worthy persons will be welcome. Apt to teach. Titus 1:9 requires that elders must he able to expose false teachers who have become unruly. This cannot be done privately in many cases, therefore an elder must be able to teach publicly. 1 Timothy 3:3. Not given to wine. In old times wine was used as a medicine (1 Timothy 5:23), and that was before the discovery of means for preserving it sweet. Hence the kind used was necessarily the fermented, except in the grape-growing season. But the amount needed for medical purposes ("a little wine") would not make a man drunk. Thus if a person manifested drunkenness, it was evidence he was not using it for purposes of health. No striker. This word is from PLEKTES which Thayer defines as follows: "Bruiser, ready with a blow; a pugnacious [like a pugilist], contentious, quarrelsome person." Groves defines it, "A striker, smiter, disturber; a reviler, calumniator [false accuser]; a boxer, pugilist; quarrelsome, turbulent; impetuous [rash], violent." It means a man who wants to settle his arguments with his fists. Not greedy of filthy lucre. All but the first word is from , which Thayer defines, "eager for base gain." It is similar to the last word of the verse, except that our present word specializes on the idea of making money by any means, good or bad, while the other considers only the eager desire for money. A man who is so intent on making money that he shows he loves it, will not likely give proper attention to his duties as elder of a congregation. Patient means the elder should be mild and gentle in dealing with the members of his flock. He can do this without compromising the right or encouraging the wrong. A brawler is one who is contentious over matters that come up. This does not contradict the command to contend for the faith (Jude 1:3), but one should not insist in a quarrelsome spirit. Not covetous is explained in the forepart of this paragraph under lucre. 1 Timothy 3:4. House is from OIKOS which Thayer defines as follows: "The inmates of a house, all the persons forming one family, a household." A man might not rule his own household because he does not know how, or because he is not willing to exert enough moral and/or physical force to do so. In either case he is unfit to be appointed as a ruler over the household of God (the church). Having his children in subjection. In specifying this part of the household, the apostle shows where a man may need to use both moral and physical force. Having children must still be considered in connection with the word "must" in verse 2, hence a man who has no children cannot be scripturally appointed to the eldership. Does this necessarily mean that he must have a plurality of children? No, the form of the language does not so require it if it is taken in the same way that a like expression is understood. A captain of a sinking ship gives orders, "women with children to be placed in life boats first." Yet if a woman with one child should be present, she would not be denied the favor. Sarah remarked in Genesis 21:7, "Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son." We know that Sarah never had but one child, yet she used the plural form of the word in the same sense that Paul uses it. And must an elder's children be his own bodily offspring? The language does not require it, for it is said in direct connection with the mention of his house, which we have seen is composed of "the inmates of his house." Rulership and not fatherhood is the point in question, and that can be shown whether the children are his own flesh and blood dependents, or are orphans or otherwise persons who are placed lawfully in his charge. Gravity means the children must be taught to obey and respect him as the head of the house. 1 Timothy 3:5. See comments on the preceding verse. 1 Timothy 3:6. A novice is one who has recently become a Christian, regardless of his age in years. A man of seventy-five years would be a novice if he had become a believer at that age. Lest being lifted up with pride. If a man were placed in the eldership who had only lately come into the church, it might give him a wrong impression of his importance. This would puff him up until his conduct would make him deserve being condemned the same as was the devil. This passage incidentally tells us the motive (pride) which prompted Satan to make war in heaven (Revelation 12:7), so that he was cast out and fell as lightening (Luke 10:18). 1 Timothy 3:7. Good report denotes that he has a good reputation among people outside of the church. Lest he fall into reproach. Not that the questionable reputation would cause the reproach, but if a man's standing is in doubt, it will indicate that his conduct has not been the best in the eyes of the world. If that is the case, then he might again be caught in some of his former irregular habits and thus be snared by the devil. And if such a man had been put into the eldership, it would present an embarrassing and damaging problem for the church. Hence the warning of Paul means that such a man should not be appointed, "lest" this unfortunate situation might develop. 1 Timothy 3:8. Likewise does not necessarily mean that all of the foregoing items are to be said of the deacons. The word is used as a kind of notice that the writer has something to say, somewhat along the line that he has been considering. It is from the same Greek word as "in like manner" which is explained at chapter 2:9; the reader should see the comments at that place. While many things will be repeated as to personal qualifications, that were said regarding the bishops or elders, yet the subject as a whole is changed to another official that the Lord placed in the New Testament church; they are called deacons. The work of these officials is not stated in this chapter, except as it may be indicated by some of the qualifications required of them. That subject Is explained in detail by the comments on Acts 6:1-3, in the first volume of the New Testament Commentary. The word deacon is from , and in the King James Version it is translated by deacon 3 times, by minister 20, servant 7. When the word is in verb form it is from , which has beeen translated by administer 2 times, minister 7, minister to 1, minister unto 15, serve 10, use the office of deacon 2. Thayer's general definition of is, "One who executes the commands of another, especially of a master; a servant ,attendant, minister." His specific definition is, "a deacon" and he explains it to mean, "one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use." Considering all of the foregoing information, we should understand that the word "deacon" could apply to any member of the church. However, if it is to be used officially (as it is in the present chapter), then the connection will show that it has such a meaning. There is a case where the word has an unofficial meaning and that is the one concerning Phebe. It is explained at Romans 16:1, in the first volume of the New Testament Commentary. Grave is from SEMNOS which means honorable and dignified. Double-tongued is from DILOGOS which Thayer defines at this place, "doubletongued, double in speech, saying one thing with one person, and another with another." In familiar language it means a man who tries to "be on the fence" or who wants to "carry water on both shoulders." Such a person would certainly not be fit to have such a responsible office as that of a deacon. Not given to much wine. This is explained at the first clause of verse 3. Not greedy of filthy lucre is commented upon at the same verse. 1 Timothy 3:9. The work of deacons pertains to the temporal things of life (see Acts 6:2), yet they are expected to be interested in spiritual matters also. Mystery of the faith. Anything is a mystery until it is made known, regardless of whether it is something complicated or only a simple matter. Hence the faith (another name for the Gospel or salvation through Christ) was a mystery for ages, but was made known fully by the apostles. The deacons are required to maintain a pure conscience on the subject, which means they will be true to its teaching while administering their duties with the temporal needs of the poor members. 1 Timothy 3:10. Proved is from and Thayer defines it is follows: "To test, examine, scrutinize; to recognize as genuine after examination, to approve, deem worthy." It is understood that some rule or standard is necessary by which a thing may be tested. The rule in this case consists of the qualifications required of the man who is to be appointed to the office. The apostle says for the deacons to be proved also, which indicates he applies the requirement (of being proved or tested) in the case of elders as well as of deacons. It does not mean, then, that the men are to be "put in office on trial" as some people teach. They are to be placed therein only after examination, and even not then unless they are found blameless, which means they are found not lacking any of the required qualifications. Use the office of a deacon all come from , and this is one of the places referred to in the comments at verse 8; the other place is in verse 13 below. 1 Timothy 3:11. Even so is from the same Greek word as "likewise" in verse 8 and takes the same comments. The pronoun their is not in the original, also the Greek word for wives is the same as for "women" in general. Because of these facts, some commentators say that Paul is giving instructions for all women in the congregation. It is true that all women should manifest the qualities described here, but it is especially important that the wives of these officials should do so, since without them the work of their husbands would be hindered. Grave means their conduct is such that others will respect them. Slanderers is from the same word as "devil," and the word is also defined as a false accuser. It is easy to see that a woman who is free with her tongue in falsely accusing others, will make it difficult for her husband to perform his official duties. Sober means to have self-control regarding all of the things permitted for a Christian; does not apply to things that are wrong of themselves. Faithful in all things is a summing up of the items mentioned or implied, showing a life devoted to the service of the Lord. 1 Timothy 3:12. Husbands of one wife is to be understood in the same way as a like expression in verse 2. Ruling their children corresponds with "children in subjection" in verse 4. Houses are composed of the same persons defined in the fourth verse. 1 Timothy 3:13. Used the office of a deacon is the other expression coming from the Greek word , referred to in the comments at verse 10. Well is from KALOS, which is a word describing the kind of service the deacons have rendered in their office. Thayer defines it at this place as follows: "Good, excellent in its nature and characteristics, and therefore well-adapted to its ends." Purchase to themselves means they acquire or secure for themselves, etc. Thayer explains the word for degree, "of a grade of dignity and wholesome influence in the church." Good is from the same word as well in the beginning of this verse. Great boldness means courage and assurance of the things that are right. Nothing can give a man more moral support than the knowledge of having discharged his duty in the best possible manner. It strengthens his faith in Christ, when he sees the good fruit of serving Him on behalf of the disciples. This work is performed in connection with the funds of the church, but the disposition to use them for the benefit of poor but worthy disciples, springs from the same spirit that would prompt him to do so out of his own possessions (Matthew 25:40). 1 Timothy 3:14. Timothy was at Ephesus and Paul was at Laodicea when he wrote this epistle. Hoping to be with him before long, he would have waited to instruct him personally. However, due to the uncertainty of making the journey for quite a while, he thought it best not to risk the welfare of the church too far, hence he wrote the instructions we have been considering. 1 Timothy 3:15. This verse states the reason for writing the foregoing instructions as they might affect Timothy's own responsibility with reference to the church. It was to inform him of his proper conduct in the house of God. That term is immediately explained to be the church of the living God. The words thus far would clearly identify what institution the apostle meant, but he adds some important truths about the position of it in the great plan of God's truth. There is virtually no difference between the pillar and the ground of the truth. The figure is taken from the architecture of ancient buildings. Many of the structures were largely supported by a few main pillars (Judges 16:26 Judges 16:29), but of course the pilars would need to be resting on a good base. Paul means the church is both of them, and hence that God expects the church to be the sole means (on the human side) of propagating and defending the truth. This great principle is taught also in Ephesians 3:10 Ephesians 3:21. No other organization, whether it be religious, fraternal or educational, has any right to offer moral or religious instruction or other benefits concerning the Bible, and any- such activities that are so professed among men are competitors of the institution for which Christ gave his blood. 1 Timothy 3:16. Without controversy denotes something concerning which no one would express any doubt. That which is so evident. that all must admit it, is the truth about to be stated, namely, great is the mystery of godliness. The last word means the system of faith given to the world through Christ, to take the place of the Patriarchal and Jewish religions. It is called a mystery because it was not revealed to mankind for many centuries, even though God had it planned in his mind. God was manifest in the flesh. We should bear in mind that the word God is a family name, and that each member of the Deity or God- head is entitled to the name. Hence the present passage means God the Son, for he it was who was on the earth in the flesh. He is called "God" in Acts 20:28 where Paul is talking to the elders of the Ephesian church. Before coming into the world He was called the Word (John 1:1), and verse 14 of that chapter says "the Word was made flesh and dwelt among us," which is the same declaration that is made by our present verse. Justified in the Spirit. To justify one means to declare and prove him to be what he claims to be, and to disprove all false accusations that may be made against him. Jesus claimed to be the Son of God, and his enemies accused him of being an imposter and put him to death. But the Spirit enabled Him to be raised from the dead (Romans 8:11), and that fact proved he was the Son of God (Romans 1:4), which is what he claimed to be, and hence He was justified as our verse says. Seen of angels (Matthew 4:11 Matthew 28:2; Mark 16:5; Luke 22:43). This is very significant considering the importance of angels as agents of God in serving those who are heirs of salvation (Hebrews 1:14). Preached unto the Gentiles. This was not true of the system that had been used under the law of Moses. It was restricted to the Jews while Jesus was offered to all mankind. Had no one believed the Gospel, it would not have been perpetuated after the death of the apostles, for no others were inspired to preach it to the people of the world. Received up into glory. This was done when he ascended from the earth to go back to his Father (Luke 24:51; Acts 1:9). The ascension of Jesus is predicted in Psalms 24:7-10. In view of these wonderful facts about the story of Christ, it is no wonder the apostle says it is great and above all doubt as to its reality. David Lipscomb Commentary On 1st Timothy 41 Timothy 4:1 But the Spirit saith expressly,—There are two kinds of revelations made by the Spirit as presented in the Bible: one was a revelation to an individual for his obedience, the other a revelation by inspiration to enable those inspired to work miracles and teach others. The prophets and apostles were subjects of this latter inspiration. Connected with the knowl­edge to be revealed was the ability to work miracles to prove that the message was from God. This species of inspiration, miraculous in character, was confined to the apostolic age of the church, and continued in force only until the full reve­lation of God to man was made and confirmed by testimonies that no one can gainsay. This inspiration was effected by God’ s Spirit taking possession of the human body, using the human tongue and through it speaking to the world. God’ s Spirit on the day of Pentecost took possession of the tongues of the apostles and gave the very words then spoken. (Acts 2:4; Acts 2:14-36; Acts 2:40.) The Spirit used the apostles’ organs of speech, through which to make known to the world his message. Sometimes the Spirit spoke without the interven­tion of man’ s tongue. (Acts 8:29.) He spoke in an audible voice on the occasion of the baptism of Jesus. (Matthew 3:17.)that in later times some shall fall away from the faith,—From the time at which he was writing and forward in all periods of the church, men nave apostatized from the faith.giving heed to seducing spirits—Spirits that so beguile them as to lead them from the truth. Every spirit that teaches that man can in any manner set aside the law and appointment of God, or substitute man’ s devices for the order of God, is a seducing spirit that turns man from the truth.and doctrines of demons,—Demons are the evil spirits. The means the devil used to beguile Eve was to convince her that another way was better than that which God had directed, and thus he beguiled her and led her to follow what seemed best to her rather than to give heed to God’ s directions.1 Timothy 4:2through the hypocrisy of men that speak lies,—These seducing spirits speak lies, pretending to lead them into the way that will bless them. No greater hypocrisy was ever shown than Satan when persuading Eve to believe that to eat the fruit would bring good to her, when he knew it would bring her and the world into subjection to him, and that the wages of sin is death. These demons work through evil men who hypocritically speak lies to accomplish their wicked designs.branded in their own conscience as with a hot iron;—These men have become hardened and insensible to all feelings of justice and right. To live in neglect of a known duty or vio­lation of a principle of right is to demoralize the spiritual man, weaken his moral character, and sear his conscience. This unfits man for the higher duties of life and gradually fits him for a life of sin and wrongdoing. Habitual violation of the sense of right educates a man for doing what is wrong. An occasional outburst, a great wrong repented of is not so fatal in its tendency, not so hardening in its influence on the heart and character of men as a continual violation of the principles of right in what are regarded as small matters. Peter, under the impulse of fear, could deny hid Master and repent of it, and yet have a better conscience and a truer character than Judas Iscariot, who, during the time he carried the bag for the disciples, was doubtless guilty of petty peculations and pilferings continually. The man who cherishes some private or secret sin, which he thinks is petty and unimportant, is gradually hardening his heart and fitting himself for a total breakdown of his moral character that will develop itself in permanent open sinfulness and degradation. The conscience should be kept good and tender; the heart pure.1 Timothy 4:3forbidding to marry,—Some of the errors into which they lead men are here enumerated. Now and then men may be found like. Paul who can live lives of virtue and purity without marriage and develop themselves more faithfully in the service of the gospel; but usually to hinder a man from marriage is to lead to a life of sin and uncleanness. The universality of marriage is an indication of a high state of virtue and civili­zation.and commanding to abstain from meats, which God created to be received with thanksgiving—God created meats for man and they will administer to his good if they are received with thanksgiving.by them that believe and know the truth.—By those who understand how properly to use them.1 Timothy 4:4 For every creature of God is good,—This refers to all the appointments and gifts of God— marriage and meats. God created all things on earth for man (Genesis 1:28-29), and every­thing properly used for the purpose for which he created them will bring good to man.and nothing is to be rejected,—It is not the part of wisdom to reject or refuse what God does not reject.if it be received with thanksgiving:—God’ s appointments and gifts are to be received with thanksgiving and used as God directs that they should be used.1 Timothy 4:5for it is sanctified through the word of God and prayer.—But all these blessings given by God should be received with prayer that we might use them as God directs and that we may be blessed in the use of them. This is an indication of how we should pray in all things, as we give thanks to God for our food that we may be blessed in its use and be guided by God in using it. So we should receive all blessings and favors. [Thus all food is sanctified, not only by the thanksgiving before partaking of it. which too often degener­ates into a mere form of words— into lip service of the most heartless form. The sanctification to which reference is made is the constant habit of looking to God as the giver of every good and perfect gift.]1 Timothy 4:6 If thou put the brethren in mind of these things,—“ These things" refer to all the things mentioned in verses 1-5. Timothy as a teacher was to warn the brethren against the teachings of these seducing spirits, to admonish them to re­ceive all the gifts and favors of God with prayer and thanks­giving, and to teach them to receive them in prayer and use them according to the will of God.thou shalt be a good minister of Christ Jesus,—In doing this he himself would be nourished and built up in the words of the faith and of the good doctrine unto which he had attained or had learned. These evils and dangers were coming upon them, and Paul wished them to be warned of it that they guard against them.nourished in the words of the faith,—From early youth he had been carefully trained in the truths of the Old Testa­ment. (2 Timothy 1:5; 2 Timothy 3:15.) Paul had trained him in the gospel (2 Timothy 3:16) and now instructs him to continue this training by guarding the church against the doctrine of false teachers.and of the good doctrine which thou hast followed until now:—[He had been faithfully taught, and with good under­standing of it had diligently followed it.] 1 Timothy 4:7but refuse profane and old wives’ fables.—These may refer to Jewish traditions that were handed down and are now found in the Talmud. Many absurd and ridiculous things and fables and tales are told as a part of their religious instruction. The heathen worship also abounds in many ri­diculous and absurd tales of cures performed and wonders wrought.And exercise thyself unto godliness:—As the athlete trains his body so do you with strenuous effort train yourself in true piety in your heart and life. A man needs to school himself to the restraint of his passions, lusts, and worldly ambitions, and to the use of his spiritual faculties and powers that he may practice godliness.1 Timothy 4:8for bodily exercise is profitable for a little;—The exer­cise or training of the body to fit it for skill in the athletic games— from the Christian viewpoint had but little profit. Any skill or success merely in earthly affairs was of but little value compared with the spiritual and eternal interests. The rewards and honors gained are unsatisfactory and short lived.but godliness is profitable for all things,—[Godliness is not merely an inward holiness, but an operative, active piety, which, springing from an intense love for God, manifests itself in love for his creatures. This godliness transfigures and illumines with its divine radiance all busy, active life, every condition, every rank in all ages. This surely is that to which every faithful child of God should seek to attain.]having promise of the life which now is, and of that which is to come.—A life according to the laws of God has the promise of protection, help, and the blessings of God in this life, and then all the blessings and powers of the throne of God in the world to come.1 Timothy 4:9 Faithful is the saying, and worthy of all acceptation.—Paul emphasizes that this truth is a faithful saying and worthy of a full and hearty acceptance by all. It will bring good to all who follow this instruction.1 Timothy 4:10 For to this end we labor and strive,—He explains that the practice and exercise in godliness that led him to toil and labor and suffer reproach for the cause of God would fit him for the glories of the eternal world.because we have our hope set on the living God,—He did it because he trusted that the living God would bring bless­ings both in this world and in that which is to come.who is the Saviour of all men, specially of them that believe.—The law of the Lord meets all the contingencies possible to arise in life. It meets every special case that arises, and in its working reaches every case as fully as God can reach it by special law or interference. God is always present in his laws. What is done through these laws, God does. Those who believe come more fully into harmony with his laws than those who believe not, and so they receive blessings of God more fully than others do. The answer to prayer requires no departure from this principle. The bless­ings of God flow through his laws to those who are in the proper state and condition. Tap the channel through which they flow and receive just such blessings as you are fitted to receive. God is personally present in all his laws to bless those who comply with them in spirit and in truth, and to curse those who refuse to comply with them. God is all-wise and all-powerful. He sees the end from the beginning. Eter­nity, past and future, is an everlasting present to him, and he provides for all contingencies that may arise in the onward march of his forces. Not a sparrow falls to the ground with­out a father’ s care and the hairs of our head are numbered. Because we fail to see and understand how the laws of the spiritual and material world interlace and harmonize with each other, all composing parts of one harmonious whole, we are not to conclude that they are not such. God is in all his works.1 Timothy 4:11 These things command and teach.—These truths that God is the Savior of all, desires that none should perish, but that all should repent and live, and that it is man’ s highest duty to trust and obey God.1 Timothy 4:12 Let no man despise thy youth;—This would indicate that Timothy was quite a young man at the time this was written. The Romans divided life into childhood— up to eighteen years, youth up to forty-four, and old age up to death. But Paul's language would imply that he was of an age that he would be liable to youthful indiscretions and follies. but be thou an ensample to them that believe,—[An example in reference to the firmness with which he embraced the gospel, the fidelity with which he adhered to it in trials, and the zeal which he showed in spreading it abroad. He exhorts him to so live as to be a model or pattern after which the devotion of others should be molded.]in word,—This has reference to teaching the word of God, but particularly to his words in social intercourse.in manner of life,—In conduct, in deportment, in behavior. This certainly is of the deepest importance. [The words of men placed in such a position should ever be true and gen­erous, helpful and encouraging.]in love,—In love to God and man which shows itself in honoring God and doing good to man.in faith,—Faithful in all things, faithful in teaching the will of God, and in being an example of fidelity in keeping its requirements.in purity.—He should be pure, holy, clean in thought, in life, and actions. Young preachers and all young men need to take these admonitions to heart and be guided by them.1 Timothy 4:13 Till I come, give heed to reading,—Paul expected to give him more instruction when he would come to see him. Till then he exhorts him to give attendance to reading the Scriptures of the Old Testament. Books were not then plentiful, and the Old Testament foretold the coming of the Messiah. He was to study and use them in Jus teaching. Philip’ s beginning at the prophecy of Isaiah and preaching Jesus (Acts 8:26-40) is a sample of much of the preaching of this early age. It was showing that these Scriptures fore­told the coming of Jesus and how he came in fulfillment of them. This reading was to be done in private to instruct and improve himself, and in public to improve and benefit others.to exhortation,—On these Scriptures exhortations to obedience and faithful living were to be baaed.to teaching.—He was to study the teachings of these Scrip­tures concerning Jesus and teach these to others that they should practically apply them to their own lives. The Old Testament must still be studied and taught, for it was typical of the New Testament. In the Old Testament we have the example of God applying his law to the conditions of life as they would arise. From these we are to learn how he will apply the spiritual and eternal laws given in the New Testa­ment.1 Timothy 4:14 Neglect not the gift that is in thee,—This was a spiritual gift qualifying him for the work to which he had been called. Before the completion of revelation, spiritual gifts were given to qualify for the work of converting sinners and teaching saints till the completed will of God was fully made known. The gift seems to have been bestowed upon him by the laying on of the hands of the presbytery, Paul joining them in it. And by or through his hands the gift was bestowed, for he says: “ For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands." (2 Timothy 1:6.) This was possibly done by the elders at Lystra, for he says: “ This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare.” (1 Timothy 1:18.)which was given thee by prophecy, with the laying on of the hands of the presbytery.—A prophecy at the time of his conversion or at some period had been made concern­ing him, to which reference is made in these two passages. I infer that these spiritual gifts needed to be used, not neg­lected. To be stirred up lest they should be lost through disuse. This is in accordance with the order of God. The talent used multiplies; disused, it is taken from the possessor and is lost. The apostles, including Judas, were gifted before the death of Jesus. They used these gifts for a time and re­joiced in them. In the later months of the Savior’ s ministry, as the dark clouds overshadowed his pathway they seemed to lose faith, ceased to work, and they lost their gifts. Only with the renewal of their faith did the gifts again appear.1 Timothy 4:15 Be diligent in these things;—Timothy was to give his whole time and attention to the study of the Scriptures and the cultivation and use of the gifts and graces bestowed on him.give thyself wholly to them;—He was not to divide his attention with worldly aims and callings. [He was to devote his whole being, in every faculty of body and mind, to the attainment of that which had been made possible by the gift which had been bestowed upon him.]that thy progress may be manifest unto all.—By this dili­gence in study and in the gifts bestowed, his improvement would be apparent to all. [There must be no standing still, no resting content with the knowledge already acquired, no being satisfied with the present attainments in the spiritual life; there must be a restless striving after the acquirement of new stores of knowledge ever deeper and more accurate; there must be a ceaseless endeavor to attain to a higher degree of eminence in the spiritual life; and the result of these efforts will be manifest to all.]1 Timothy 4:16 Take heed to thyself, and to thy teaching.—He was to be careful as to his life and conduct, watchful and faithful in the use of the gifts bestowed, and continue in that which he had received from Paul.Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.—Timothy could save himself only by faithfully teaching the word of truth delivered to him through the Holy Spirit. He could save others only by teaching the word which God had given him to teach. In striving to save others, he would really be striving to save himself. Verse 1 First Timothy Chapter Four "This whole chapter (1 Timothy 4:1-16) constitutes a main division of 1Timothy; it deals with coming heresies and tells how Timothy is to be fortified and is to fortify the churches against them."[1] Lenski also denied the proposition that Paul was here merely writing instructions to the minister of a single congregation. "He is addressing his apostolic representative for the whole territory of which Ephesus is the center."[2] The first five verses (1 Timothy 4:1-5) deal with particular features of the great apostasy which all of the sacred writers revealed would develop during the historical progression of Christianity. Before beginning the study of this chapter, a glance at some of their prophecies is in order. THE GREAT Christ foretold that "wolves in sheep's clothing" would ravage the flock of God (Matthew 7:15 ff), indicating that the church itself would be the theater of the apostasy. Paul, right here in Ephesus, had warned that the "grievous wolves" would come from the eldership itself, "from among your own selves" (Acts 20:28-30). The Corinthians were alerted to the fact that Satan would seduce them, and that their minds should "be corrupted from the simplicity and purity that is toward Christ"; and the contrast of the bride of Christ with that of Adam points to the church (2 Corinthians 11:3). The apostasy shall occur, or be centered, in the very temple of God, in context a reference to the church, the spiritual body of Christ (2 Thessalonians 2:1-12). See under those verses above. The falling (apostasy) "away from the faith" in this passage (1 Timothy 4:1-5) carries the presumption that the apostates were once in the true faith. Another phase of the apostasy, namely, its amorality and lawlessness, is stressed in 2 Timothy 3:1-8; and the indifference of Christians to sound teaching and their desire for "teachers after their own lusts" are pinpointed in 2 Timothy 4:1-7. Methods and character of the apostate teachers appear in 2 Peter 2:1-3, where is found remarkably supplementary material for what Paul mentioned in this chapter of Timothy, that the false teachers, greedy for money, teach what they know to be a falsehood. Of course, chapters 17,18 of the Revelation set forth still other characteristics of the apostasy prophesied by the Lord and his apostles; and, in perfect consonance with everything else that was written about it, the heretical and persecuting power is a harlot church. From the above, it is concluded, to begin with, that the fulfillment of Paul's words in 1 Timothy 4 must be looked for within the church itself, and not in some obscure ancient sect. [1] R. H. H. Lenski, St. Paul's Epistles. 1Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 626. [2] Ibid., p. 627. But the Spirit saith expressly, that in later times, some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, (1 Timothy 4:1) The Spirit saith expressly ... "This means that there was neither doubt nor vagueness about it."[3] The connection of this section with the preceding chapter is seen in the contrast with the triumphant Christ depicted in the final six poetical lines of chapter 3. "Over against the future triumph of the church, assured by the finished work of Christ, we must set the opposition."[4]That in later times ... This is not limited to any immediate period after Paul's letter. "From the time at which he was writing and forward in all periods of the church, men have apostatized from the faith."[5]Some shall fall away from the faith ... Paul did not use the same word here for "fall away" which he used in 2 Thessalonians 2:3-11; but as Carl Spain said: The of 2 Thessalonians 2:3 is the same as the here in 1 Timothy 4:1. Both words are from [@afistemi], meaning to abandon, to rebel, to desert. It is translated FORSAKE (Acts 21:21), and "fall away from" (Hebrews 3:12).[6]The obvious connection with other New Testament references to the apostasy requires the deduction mentioned by Ward, "The `later times' foreshadow the gathering eschatological storm."[7] The Second Coming is also connected with the final and complete manifestation of this apostasy in 2 Thessalonians 2:1-12. Lenski made it "the whole time between the two Advents."[8]From the faith ... simply means "the Christian faith," giving further emphasis to the Christian roots of the apostasy in view. Giving heed to seducing spirits and doctrines of demons ... It is not taught here that evil spirits actually teach, but that they "through men" (mentioned a moment later) deceived multitudes and are, in fact, themselves instigators of the false teaching. In the Old Testament, the evil spirit who stood before the Lord said, "I will be a lying spirit in the mouth of all his prophets" (1 Kings 22:22); and the same evil power would be able also to corrupt Christian elders, change them into hardened hypocrites, speaking the most glaring falsehood, with no reproach whatever from their dead consciences. Of course, not elders alone, but ministers, church prelates, and the whole echelon of religious hierarchies are included in this. Most scholars accept "doctrines of demons" in this passage subjectively, that is, doctrines taught by demons (through men); but there is a very possible interpretation which construes this as meaning "doctrines regarding demons"; and, as every Roman emperor upon his death became a demon to be prayed to, the historical church herself finally began offering prayers "to" its dead saints, which most certainly fulfills the definition of "doctrines of demons" understood objectively. [3] William Hendriksen, New Testament Commentary, 1,2Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 145. [4] Newport J. D. White, Expositors Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 120. [5] David Lipscomb, Commentary on 1Timothy (Nashville: Gospel Advocate Company, 1942), p. 154. [6] Carl Spain, The Letters of Paul to Timothy and Titus (Austin, Texas: R. B. Sweet Company, 1970), p. 73. [7] Ronald Ward, Commentary on 1,2Timothy and Titus (Waco: Word Books, 1974), p. 67. [8] R. C. H. Lenski, op. cit., p. 618. Verse 2 through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron;Reference is again made to the passages outlined at the head of this chapter. The very worst mistake that any sincere student of the word of God can make is to assume that teachers of false doctrine are either telling the truth, or that they are unaware of the false doctrines they are teaching. The Scriptures leave no doubt at all on this. Branded in their conscience as with a hot iron ... This is a description of the "hardened," "blinded," deadened soul in whom the truth principle has utterly perished. It begins by rejecting what is known to be true, but in its progression it leaves the "deluded" totally without moral or spiritual guidelines. The Scriptures contain a great deal of material on the judicial hardening of willful sinners; and those interested in further pursuit of the subject will find a discussion of it in my Commentary on Romans, pp. 392-395. Verse 3 forbidding to marry, and commanding to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth.Forbidding to marry ... This heads the list of characteristics of the great apostasy that shall seduce and mislead the church of God; and one may only be astounded at the fanciful interpretations of this that one finds in commentaries. Note some of these: False teachers were to arise in Timothy's day, and shortly thereafter who would teach that God did not create matter because matter is evil ... The command to abstain from meats and marriage is based upon the supposed evil of matter.[9](This is an indication) of the impious doctrine of some of the great Gnostic schools ... probably in those early days creeping into the churches. The Jewish sects of the Essenes and the Therapeutae had already taught abstinence from marriage was meritorious.[10]A hundred other instances could be cited in which there seems to be a total blindness to the one overwhelming, universal fulfillment of this very prophecy, namely, that found in the apostate church herself, which there is no need to name, because every child on five continents already knows it. To mention the Therapeutae (as in Spence, above), offers little that is tangile ... We may safely say that no sect that bore this name ever existed.[11]It is only among the more recent commentators that the phenomenal blindness to the historical fulfillment of the apostasy is observed; and therefore we are doubly thankful for comments like the following: The whole monastic system that developed, together with all the lying teachings from which it arose, appeared soon enough. It still flourishes in Rome and in all the rest of the false ascetism.[12]T. Croskery gave the following historical progression of the development of the heresy of forbidding Christians to marry: This notion may already have influenced opinion in the Corinthian church (1 Corinthians 7); it developed in less than a century into Gnostic contempt for marriage; it entered patristic theology in the form of an exaggerated veneration for virginity; it developed in the Latin and Greek churches into the celibacy of the clergy and of religious orders; it was a tendency wholly opposed to Scripture teaching which allows "marriage is honorable in all" (Hebrews 13:2); it forbade marriage to church rulers and ministers, despite the fact of Old Testament priests and New Testament elders having been required to be "husbands of one wife." Apostles were permitted to take their wives with them on mission tours (1 Corinthians 9:5).[13]Wesley explained the meaning here thus: Forbidding priests, monks and nuns to marry, and commanding all men to abstain from such and such meats on such and such days.[14]There is also the universal prohibition against marriage during Lent, a ban that denies marriage during a specified period to hundreds of millions throughout the earth. Yes, Paul's prophesy was fulfilled in the most comprehensive and extensive dimensions imaginable. Commanding to abstain from meats ... This is partially treated under the preceding verse. Paul's condemnation of such doctrine has in view the fact that Jesus Christ made "all meats clean" (Mark 7:19; Acts 10:13-16). Them that believe and know the truth ... Once again the order of trust, then knowledge, appears in the New Testament, as in "We have believed and know that thou art the Holy One of God" (John 6:69). The knowledge that amounts to an absolute certainty is experiential in that it follows, but does not precede, belief. [9] Ronald A. Ward, op. cit., p. 78. [10] H. D. M. Spence, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 196. [11] R. C. H. Lenski, op. cit., p. 622. [12] Ibid., p. 623. [13] T. Croskery, The Pulpit Commentary, Vol. 21,1Tim. (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 75. [14] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Verse 4 For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving:Every creature of God is good ... This is attested by the fact that even those creatures held to be unsuitable for food in some countries are yet considered delicacies in others, as any international market demonstrates. If it be received with thanksgiving ... Thanksgiving at meals is a basic Christian duty, and the same is in view here. Verse 5 for it is sanctified through the word of God and prayer.Sanctified ... or "consecrated ..." Ward pointed out the value of this verse in another connection: Paul says the unbelieving husband is consecrated through his wife (1 Corinthians 7:14). It cannot mean that the husband is saved because he has a Christian wife. But what does it mean? ... He is not to be regarded as unclean, and therefore divorced; he can continue to be the husband of a Christian.[15]Spence noted that quotations, or allusions, founded upon the Bible often made up a portion of thanksgiving at meals in the Christian community, citing a very old form of the practice from the Apostolic Constitutions, thus: Blessed be Thou, O Lord, who nourishes men from their youth up, and who givest meat to all flesh; fill our hearts with joy and gladness, so that we, always enjoying a sufficiency, may abound unto every good work in Christ Jesus our Lord, to whom be ascribed the glory, honour and power unto the ages. Amen.[16]In this connection, Gould also pointed out the "table thanks" common among Wesley and his preachers thus: Be present at this table Lord; Be here and everywhere adored; These creatures bless, and grant that we May Feast in Paradise with Thee."[17][15] Ronald A. Ward, op. cit., p. 70. [16] H. D. M. Spence, op. cit., p. 197. [17] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 594. Verse 6 If thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrine which thou hast followed until now:This is one of the passages which the source critics have bitterly complained about, Faith in the Pauline epistles is a subjective experience, but in the Pastorals it is more objective in character."[18] Of course, this is their excuse for denying Paul wrote the Pastorals. However, as pointed out extensively in this series, it is simply a conceit on the part of scholars that "faith" is usually subjective in Paul's other writings. "Faith" in this place is undeniably objective, being related not so much to "trusting" as it is to piety and good works; and Paul's letters do not contradict each other. See extensive exegesis on this in my Commentary on Galatians, pp. 69,70. In his book on Romans, Sanday tells us that we must distinguish between at least seven different senses given the word "faith" in that one epistle, and he says that Paul has all of these meanings before him.[19]The most widespread theological error of this age is that of misunderstanding the use of "faith" by Paul in his letters, and the unlawful, ridiculous interpretation of it as meaning, invariably, "trust/faith." That it does occasionally have that meaning is certain; but as Dr. Howard of the University of Georgia declared, "The usual meaning of the word in the New Testament is fidelity."[20]Paul's emphasis in this place on sound doctrine is also offensive to some who boast that they do not "preach doctrine"; and such a boast separates one emphatically from the New Testament tradition. "A good minister," in the Pauline definition, is one who is both nourished by and a teacher of the sound Scriptural doctrine upon which the New Testament church is founded. [18] D. A. Hayes, Paul and His Epistles (Grand Rapids, Michigan: Baker Book House, 1969), p. 453. [19] Ibid, p. 458. [20] George Howard, article: "The Faith of Christ," in Expository Times, Vol. 7 (April, 1974), pp. 212-214. Verse 7 but refuse profane and old wives' fables. And exercise thyself unto godliness:"Invented stories and untrue fables have no place in Christian proclamation. The faith is rooted in history."[21]How much of the lore regarding the so-called canonization of the "saints" of the church is pure fable? For example, take the tale regarding St. Patrick who was said to have died in Ireland; but he was so beloved that his friends would not bury him; and on the fourth day his body swelled up, burst, and emitted profusely the most marvelous perfume men had ever smelled! This yarn was told by a clergyman of the historical church in this writer's community, when he was a small boy. Exercise thyself unto godliness ... A moment later Paul would cite the reason for this admonition. Exercise unto godliness leads to eternal rewards; the other type of exercise provides only temporal benefits. ENDNOTE: [21] Ronald A. Ward, op. cit., p. 71. Verse 8 for bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come.This is denominated a "faithful saying" in the next verse. The contrast between the mere care of the body and the far more important care of the soul is the thing in view. It is incredible how much time, effort, expense and concern men lavish upon exercise and care of their bodies; and, while Paul allows this to be profitable "for a little," that is, "for a little time, only," the far more important requirements of the religious life of the soul should be stressed more than the other. Verse 9 Faithful is the saying, and worthy of all acceptation.Commentators are sharply divided on whether this applies to the preceding 1 Timothy 4:8, or to the following1 Timothy 4:10. The view preferred here sees it as applicable to the preceding verse, above. As Lenski expressed it: This saying is identical with the dictum in 1 Timothy 1:15, and does not seal what follows, but what precedes ... (It carries the idea) Trust it or not; it is and remains worthy of all acceptation.[22]ENDNOTE: [22] R. C. H. Lenski, op. cit., p. 636. Verse 10 For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.Of the living God ... The Christian hope contrasted starkly with the hope of the pagan world which was set upon dead idols. Who is the Saviour of all men ... "This is not universalism. The key is in the words, `specially of them that believe.'"[23] It is a fact, of course, that God is able and willing to save all men, and that all who are ever saved will be saved by him; and it is in this sense that "he is the Saviour of all men." As Lenski said, "We know why so many are not saved (Matthew 23:37)."[24][23] Ronald A. Ward, op. cit., p. 73. [24] R. C. H. Lenski, op. cit., p. 639. Verse 11 These things command and teach.Every word Paul addressed to Timothy is Christian doctrine. The order to command and teach those things extends to all times and to all congregations seeking to do the will of the Lord. Paul's instructions in this letter were not merely personal advice to Timothy, but solid doctrinal guidelines for the church of all ages. Verse 12 Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.White's paraphrase of the meaning here is as follows: Assert the dignity of your office even though men may think you young to hold it. Let no one push you aside as a boy.[25]It should not be inferred from this, however, that Timothy was young by present-day methods of reckoning youth. Youth is a relative term, as pointed out by White: "Forty is reckoned old for a captain in the army, young for a bishop, and very young for a prime minister."[26]Gould pointed out that: It is age, rather than youth, that is in danger of being despised today. When a church seeking a minister automatically disqualifies every man on its list who is fifty years old, or older, it has come dangerously near to despising maturity.[27]Despite the validity of what Gould says, there is also a widespread tendency to ignore and bypass men in their twenties when settled churches start looking for a minister. This also is extremely reprehensible. In word ... life ... love ... The conduct of any minister is regulated by this. He must be one whose life measures up to the holy ideals which he preaches. [25] Newport J. D. White, op. cit., p. 126. [26] Ibid. [27] J. Glenn Gould, op. cit., p. 598. Verse 13 Till I come, give heed to reading, to exhortation, to teaching.Till I come ... As previously pointed out, we do not know if Paul ever was permitted to go to Ephesus again, as he planned here to do. Give heed to reading ... Despite the obvious application of this admonition to the simple necessity of study on the part of every minister, Lenski was sure that something else was meant. He wrote: Timothy is directed to pay close attention to the reading of the churches, that is, to WHAT is being read, not that should be read, still less that Timothy do the reading but to what is being read."[28]Full agreement is felt with this; and the point is one worthy of consideration by churches everywhere. Some of the "modern" translations being read publicly are near blasphemy in their contradiction of sacred truth; and one finds reason to rejoice that the Hillsboro church in Nashville, Tennessee, laid down the dictum that only certain versions of the Holy Bible were ever to be read publicly from their pulpit. It was a similar concern which Paul enjoined upon Timothy here. ENDNOTE: [28] R. C. H. Lenski, op. cit., p. 643. Verse 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.What was this gift, and where did Timothy get it? Lenski answers thus: God gave (it) not by a miraculous gift from heaven, but "by means of prophecy," by a communication of the word to him, and did that under the tutelage of one of the most capable prophets this word ever had, namely, Paul himself.[29]The gift may also be identified with Timothy's ability, as Paul's assistant, to found and establish churches in the truth. From 2 Timothy 1:6, it is clear that Paul himself was present and participated in the laying on of the hands of the presbytery, the same being the occasion when Timothy was set aside unto the attainment of this gift, an attainment which was prophesied at the time. As to what prophet may have spoken it, Silas, who was also a prophet, was Paul's companion at the time; and either he or Paul could have made the prophecy which was so gloriously fulfilled in Timothy. If on the first tour, Barnabas could have uttered it. ENDNOTE: [29] Ibid., p. 645. Verse 15 Be diligent in these things; give thyself wholly to them; that thy progress may be made manifest unto all.The utmost diligence and application to the task in hand are indicated by this; and such diligence and perseverance will surely issue in favorable results. It is regrettable that some ministers seem to believe that they can benefit mankind more by who they are and what they imagine themselves to be, than by any diligent application to the work of saving souls. It was a task, arduous, demanding, and constant to which Paul here assigned Timothy. Verse 16 Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.Paul never thought of salvation as a "once procured, final feat, settled and done forever!" No, salvation was a matter of fidelity and perseverance to the end of life. From this, it is also clear that there is a sense in which men must save themselves, not in the sense of either meriting or earning salvation, but in the sense of diligent continuity in the Christian way. There is no occasion in the Christian life when the follower of the Lord may feel free to rest upon his laurels, assume that he "has it made," or cease the fidelity that should mark the entirety of his whole life. Wallis pointed out that "continuing" is one of the basic words "used to describe the steadfast walk of a Christian (Galatians 3:10; Hebrews 8:9; James 1:25; Acts 14:22 and Colossians 1:23). It is basically the same as ABIDE in John 15,1John."[30]ENDNOTE: [30] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 856. "THE FIRST EPISTLE TO TIMOTHY" Chapter Four IN THIS CHAPTER 1) To learn what we can about the apostasy foretold by the Spirit 2) To see what sort of things will make one a good minister of Jesus Christ SUMMARY Paul begins this chapter with describing how the Spirit has revealed that in latter times there would be an apostasy in which some would depart from the faith. This falling away would come about as people gave heed to deceiving spirits and doctrines of demons, leading to their speaking lies in hypocrisy and searing their consciences as with a hot iron. Examples of their false doctrines are given: forbidding to marry and commanding to abstain from certain foods. Regarding the latter, Paul makes it clear that all foods are acceptable if they be received with thanksgiving, for they are sanctified by the word of God and prayer (1 Timothy 4:1-5). In the last half of this chapter, we find Paul instructing Timothy on how he can be a good minister of Jesus Christ. By instructing the brethren in matters pertaining to sound doctrine, he will also be nourished himself. But he should also be careful to avoid foolish fables, and rather exercise himself to godliness, which is of more enduring value than bodily exercise (1 Timothy 4:6-10). Though Timothy is young, he should not let anyone despise him for his youth. Instead he must demonstrate the proper example of how a believer should speak and live. With further instruction as to what things to give attention, Paul encourages Timothy that by following these admonitions his progress will be evident to all, and he will save both himself and those who hear him (1 Timothy 4:11-16). OUTLINE I. THE COMING (1 Timothy 4:1-5) A. THE (1 Timothy 4:1-2)1. Foretold expressly by the Spirit (1 Timothy 4:1 a) 2. In latter times some will depart from the faith (1 Timothy 4:1-2) a. Giving heed to deceiving spirits and doctrines of demons (1 Timothy 4:1 b) b. Speaking lies in hypocrisy (1 Timothy 4:2 a) c. Having consciences seared with a hot iron (1 Timothy 4:2 b) B. THE (1 Timothy 4:3-5)1. Some will forbid to marry (1 Timothy 4:3 a) 2. Some will command abstention from certain foods (1 Timothy 4:3 b) a. Which God created to be received with thanksgiving (1 Timothy 4:3 c) b. For every creature of God is good, and nothing is to be refused (1 Timothy 4:4 a) 1) If it is received with thanksgiving 1 Timothy 4:4 b) 2) For it is sanctified by the word of God and prayer (1 Timothy 4:5) II. A GOOD SERVANT OF JESUS CHRIST (1 Timothy 4:6-16) A. IN REGARDS TO (1 Timothy 4:6-7 a)1. Instruct the brethren in regards to such things as the apostasy (1 Timothy 4:6 a) 2. You will be a good minister of Jesus Christ (1 Timothy 4:6 b) 3. You will be nourished in the words of faith and good doctrine (1 Timothy 4:6 c) 4. But reject profane and old wives' fables (1 Timothy 4:7 a) B. IN REGARDS TO (1 Timothy 4:7-10)1. Exercise yourself to godliness, for bodily exercise profits a little (1 Timothy 4:7-8 a) 2. But godliness is profitable for all things, having promise... a. Of the life that now is (1 Timothy 4:8 b) b. And of that which is to come (1 Timothy 4:8 c) 3. Such is a faithful saying, and worthy of all acceptance (1 Timothy 4:9) 4. And to this end we labor and suffer reproach (1 Timothy 4:10 a) a. Because we trust in the living God (1 Timothy 4:10 b) b. Who is the Savior of all men, especially of those who believe (1 Timothy 4:10 c) C. COUNSEL FOR A YOUNG (1 Timothy 4:11-16)1. Command and teach such things as previously described (1 Timothy 4:11) 2. Let no one despise your youth (1 Timothy 4:12 a) 3. Be an example to the believers (1 Timothy 4:12 b) a. In word, in conduct, in love b. In spirit, in faith, in purity 4. Give attention to reading, to exhortation, to doctrine (1 Timothy 4:13) 5. Do not neglect the gift in you (1 Timothy 4:14 a) a. Given by prophecy (1 Timothy 4:14 b) b. With the laying on of hands of the presbytery (1 Timothy 4:14 c) 6. In order that your progress may be evident to all... a. Meditate on these things (1 Timothy 4:15 a) b. Give yourself entirely to them (1 Timothy 4:15 b) 7. Take heed to yourself and to the doctrine (1 Timothy 4:16 a) a. Continue in them (1 Timothy 4:16 b) b. In doing this, you will save both yourself and those who hear you (1 Timothy 4:16 b) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - The coming apostasy (1 Timothy 4:1-5) - A good servant of Jesus Christ (1 Timothy 4:6-16) 2) What did the Spirit reveal would happen in latter times? (1 Timothy 4:1) - Some will depart from the faith 3) What would such people give heed to? (1 Timothy 4:1) - Deceiving spirits and doctrines of demons 4) What would they speak? Why? (1 Timothy 4:2) - Lies in hypocrisy - Their consciences would be seared, as with a hot iron 5) List two examples of the sort of doctrines they would teach (1 Timothy 4:3) - Forbidding to marry, and commanding to abstain from certain foods 6) What foods are acceptable for Christians to eat? What makes them acceptable? (1 Timothy 4:4-5) - Nothing is to be refused if it is received with thanksgiving - They are sanctified by the word of God and prayer 7) What would ensure that Timothy would be a good minister of Jesus Christ? (1 Timothy 4:6) - If he instructed the brethren in these matters 8) As a good minister, in what would he be nourished? (1 Timothy 4:6) - In the words of faith and of the good doctrine which he has carefully followed 9) What was Timothy to reject? Unto what was he to exercise himself? (1 Timothy 4:7) - Profane and old wives' fables - Godliness 10) What is the value of godliness? (1 Timothy 4:8) - It has promise of the life that now is, and of that which is to come 11) What was Timothy not to let anyone despise? (1 Timothy 4:12) - His youth 12) In what areas was Timothy to be an example to the believers? (1 Timothy 4:12) - In word, in conduct, in love, in spirit, in faith, in purity 13) To what three things was Timothy to give attention? (1 Timothy 4:13) - Reading, exhortation, and doctrine 14) What was Timothy not to neglect? How was it given to him? (1 Timothy 4:14) - The gift that was in him - By prophecy with the laying on of the hands of the presbytery (elders) 15) How could Timothy ensure that his progress would be evident to all? (1 Timothy 4:15) - By meditating on these things, and giving himself entirely to them 16) How could Timothy save both himself and those who heard him? (1 Timothy 4:16) - By taking heed to himself and to the doctrine, and continuing in them Questions by E.M. Zerr For 1st Timothy 41. In what manner does the Spirit speak here? 2. What times are spoken of ? 3. Where is this “ departing-” previously spoken of ? 4. To what .will they give heed? 5. Give another word for this seduction. 6. To whom are these doctrines credited? 7. In what are their lies clothed? 8. Describe the conscience of these people. 9. What will they do as to marriage? 10. Name the institution that fulfills this prediction, 11. State their command about meats. 12. Specify some instance when this is observed. 13. For what are these things created? 14. By whom may they be received ? 15. Nothing should be refused IF, what? 16. By what is it sanctified? 17. What would make Timothy a good minister? 18. Does this require a collegiate course? 19. In what would he be nourished up? 20. What should he refuse? 21. Tell the meaning of fable. 22. State the kind of exercise recommended. 23. What is said of bodily exercise ? 24. Tell what is better. 25. What advantages does it have over the other? 26. Does this teach special providence? 27. What is meant by “ that which is to come” ? 28. State Paul’ s conviction as to this saying. 29. What trust supports him in reproaches? 30. Of whom is God the Saviour? 31. Of whom is he specially so? 32. Distinguish the two thoughts. 33. How urgent must Timothy he in his work? 34. Was Timothy an old man? 35. What is meant by despising his youth? 36. How could he avoid this? 37. Distinguish “ in word” and “ in conversation.” 38. What is another word for charity? 39. How could he be an example in faith? 40. In what way should Timothy use his time? 41. What could he read? 42. Tell the meaning of doctrine. 43. How does it differ from exhortation ? 44. What must he not neglect? 45. How was this gift bestowed on him ? 46. Show that it could not have been inspiration. 47. Had the gift been prophesied? 48. What should be his mental attitude toward it? 49. In what two things must he take heed ? 50. In so doing who would be saved ? 1 Timothy 4:1. Speaketh expressly means to speak in express or exact words. This is what is known as verbal inspiration, where the Spirit gives the apostle or other hearer the message in the exact words to be received and communicated to others. That is not the usual method of inspiration, but instead, the Spirit reveals the truth on the subject being considered, but leaves it to the one being inspired to use his own words in handing the message over to others. This accounts for the fact that the various writers can be distinguished from each other by their own peculiar manner of speech; such as that of Paul or Peter or John, etc. But since the Spirit supervises the whole revelation, it assures us that the writings of all these men are inspired and hence what they say is divine truth. Latter times represents an indefinite date, only that it is in the future from the time the apostle is writing. Depart from the faith denotes a foresaking of the true faith in Christ as it is revealed in the Gospel. While the original Greek word is not the same as that used in 2 Thessalonians 2 regarding the apostasy, the meaning is the same. It is a prediction of the false dectrine of Rome, that came out from those headquarters after the "man of sin" (2 Thessalonians 2:3) came into being in his full power. Seducing spirits refers to the deceiving men who pretend to speak by inspiration, such as the clergy of the church of Rome. Doctrines of devils. The last word means demons, spirits in the intermediate state, which is usually translated by the word "devil." The Romish church makes great claim of having communications with beings in the unseen realm, and the doctrines (or teaching) that were claimed to have come from the intermediate state were put out by Rome as of great significance, and were believed by the disciples of the "man of sin." 1 Timothy 4:2. Speaking lies in hypocrisy. The last word is from , and its primary definition in Thayer's lexicon is, "the acting of a stage-player." When a person goes on the stage to act the part of a certain character, he and everyone else knows he is not really that person--that he is only acting. The word has been appropriated by composers of moral speech to mean a man who pretends to be what he knows he is not. The speakers of Rome, then, know they are expressing lies when they put forth their false doctrine. The question arises, why will these teachers express what they know to be false? The answer is in the rest of the verse, namely, their conscience has been seared with a hot iron. This is figurative, as we understand, but is used because when a part of one's body has been seared over, it becomes dull to pain, so that it will not even flinch from a contact that would at other times cause much resistance. At this point I insist that the reader see the comments at 2 Thessalonians 2:11. 1 Timothy 4:3. Forbidding to marry. This is a specific prediction of the doctrine of Rome, for no one of the clergy of that institution, from the pope down to the ordinary priest is permitted to marry. It makes no difference to them that Paul declares that "marriage is honorable in all" (Hebrews 13:4). The edict of the "man of sin" is of more weight to them than a declaration of an apostle. Abstain from meats. The last word may include anything that is used as food, but in this passage it refers to the flesh of animals. Even in our day the members of the church of Rome are told not to eat the flesh of animals on any Friday. They make an exception by permitting the use of fish on that day. Their inconsistency is proved by Paul's statement in 1 Corinthians 15:39, that the bodies of fishes is flesh also. This is another one of their "lies in hypocrisy." Paul declares that every creature that God made is good for food, and is so regarded by them which be-lieve and know the truth. This gives us the conclusion that the devotees of Rome do not believe the truth. 1 Timothy 4:4. Paul is not posing as an authority on diet, or presuming to decide on what might be liked or disliked as an article of food. He means there is nothing that is wrong from a religious standpoint. There were certain things forbidden by the law of Moses, but that system as a, religious course of conduct, was taken away by the Gospel and therefore no one has the right to impose restrictions on the people of God concerning what they may eat. (See Colossians 2:16.) The privilege of eating the various articles of food is on condition that they be received with thanksgiving. It is an obligation upon all disciples to give thanks for their food (Ephesians 5:20; Colossians 3:17). The writer has been in homes of disciples where the practice of offering thanks for food was evidently not done. This was indicated by the embarrassment manifested by the host in requesting the guest to "please ask a blessing." 1 Timothy 4:5. To be sanctified means to be set apart or devoted to a righteous use. The word of God says it is right to use these creatures as food, and the thanksgiving prayer gives the disciple a right to eat it; the two factors thus sanctify the food. 1 Timothy 4:6. Brethren need to be told over and over again the things they have known as the truth (Hebrews 2:1; Peter 3:1). Timothy was an evangelist and would be in various places to work with the Gospel. The present verse states a qualification that would make him a good minister. That term is not a title as the present day usage of religious language would express it. The word minister is not used in any place in the New Testament as a special class of public speakers. It comes from the same Greek word as servant, and may apply to any member of the church. Paul shows that doing one's duty toward his brethren, in reminding them of their obligations, will constitute him a good minister (servant) of Jesus Christ. Being equipped with the wisdom of the world does not constitute one a good minister, although such seems to be what is demanded by the popular notions of the day. Instead, being nourished up (informed) in the words of faith which constitutes good doctrine. will equip him for acceptable service to the Lord. Whereunto thou host attained. This denotes that Timothy was not lacking in these qualities, and other passages indicates the same accomplishments in him (1 Timothy 1:18-19; 2 Timothy 1:5; Acts 16:1-2). But Timothy was no exception to the rule that servants of Christ need to be reminded of their obligation to Him. 1 Timothy 4:7. Profane means something that is common or worldly; heathenish and useless. Old wives fables refers to myths originating with foolish old women who have no substantial basis for their shallow stories. Timothy had no time to waste on such useless subjects. The kind of exercise worthy his attention was godliness or piety. 1 Timothy 4:8. Bodily exercise refers to the gymnastics or training that the Greeks and other ancient nations practiced, in order to get themselves prepared for the combat in national games. Profiteth little. Those performances brought some advantages of a temporal nature, but the benefits were small and did not last very long. The exercise that counts most is of a spiritual kind, consisting of a godly or pious mode of conduct. Such training did not restrict its benefits to this life, although it included that in the highest sense. That is, such a life helped the body to have a healthy condition, which has many advantages even in this world. But that kind of training prepared one to win in the combat against evil in the world, and also developed a character that will be acceptable to the Lord in the life to come. The man who performs bodily training only, it victory' gets nothing out of but a over another like contestant. with nothing to look forward to after this life ends. 1 Timothy 4:9. Faithful saying means that what Paul has been saying is true, and hence is worthy of being fully accepted. Of course, if a man does accept it wholeheartedly, he will regulate his life accordingly, and prepare himself for the greatest possible usefulness in this world, and for eternal happiness in the world to come. 1 Timothy 4:10. Paul's confidence in the principles that he had just expressed, induced him to labor (spiritual exercise or gymnastics of the inner man), even though it would bring reproach upon him from the enemies of righteousness. The apostle was so certain of the promises of the living Gad, that he looked upon the mistreatment coming from the enemies as a "light affliction," and that as a result it would work for him " a far more exceeding and eternal weight of glory" (2 Corinthians 4:17). Saviour of all men, especially, etc. If one man is saved at all, how could another be especially saved? The idea involves the sense in which all men are saved, which is that God provided salvation for the whole world (John 3:16), but only those who believe (and obey) will actually get the benefit of the plan; in that sense they will be especially saved. 1 Timothy 4:11. Command and teach. Not being an inspired man, Timothy could not speak with authority. However, he could deliver the communications as the express commands of the apostle, then explain their meaning and urge their observance. 1 Timothy 4:12. Moffat translates the first clause, "Let no one slight you because you are a youth." Timothy could avoid being belittled (the meaning of despise) or his teaching underestimated by proper conduct. Otherwise it might be said that he was but a youth, and it would not be necessary to take him very seriously. When he would insist on others leading a life of devotion and self-denial, they would be convinced he was in earnest if he led the way by an example in his own life. In word. His speech should be pure and respectuful towards God and man. Conversation means conduct or manner of life. Charity means a sincere interest in the welfare of others. In spirit. By the proper kind of conduct, Timothy would show that he was mindful of the teaching of the Spirit; that his own spirit was being regulated by the influence of the Spirit of Christ. In faith. His manner of life should be such as that of one who believed from the heart in the Saviour he professed to serve. Purity denotes a life unmixed with the evils of people in the world who care not for the Lord. 1 Timothy 4:13. Till I come is a repetition of Paul's expressed purpose, which he stated in chapter 3:14 . Timothy was not an inspired man, and hence needed to obtain his instructions by hearing another or by reading what was written for him. Likewise, when he preached to others, he had to give them what had been written in the law of Moses or by the apostles. Furthermore, he needed to make a personal examination of all such reading matter, so that he could make the proper application to others. (See 2 Timothy 2:15.) To exhort another means to insist on his doing what he has learned to be his duty. Teaching includes the impartation of truths hitherto not known, and/or the explanation of those truths after having been communicated to others. 1 Timothy 4:14. Given thee by prophecy. This refers to the prediction of those achievements which one set to teach the Gospel wil accomplish for the kingdom of Christ. The prediction was made by those having the gift of prophecy, at the time hands were laid on Timothy and he was about to be sent forth. We do not know just what the gift was, but we do know that it was not the gift of inspiration as that term is usually taken, for such a gift could not be neglected, which Timothy was told not to do. (See the comments at chapter 1:18.) Presbytery means the group of elders over the congregation. Acts 8:14-18 shows us that it required the hands of an apostle to confer the spiritual gifts. However, when such a performance was to take place in a locality where there were elders, it was fitting that it be done in conjunction with them, in respect for the dignity of their office. In such a circumstance, the laying on of the elders' hands would only be a formality to show their approval, in much the same spirit that the "right hands of fellowship" were given to Paul and Barnabas in Galatians 2:9. 1 Timothy 4:15. Thayer defines meditate, "to care for, attend to carefully, practice." The definition agrees with the rest of the verse, for it emphasizes the thought by the instruction to give thyself wholly to them, which is to result further in his improvement as a teacher. Profiting refers to the good fruit that would be borne of his meditation, and it would be so practical that all people could see it. 1 Timothy 4:16. This verse sets forth an idea that is couched in a familiar saying, namely, "practice what you preach." Timothy was to take heed unto himslf (his practice) and unto the doctrine or teaching (that which was preached). This sort of conduct was not to be observed occasionally only, but he was to continue in them. This kind of life would benefit two groups; himself and his hearers. That is because such a life would be carrying out the conditions on which a man may be saved, and it would be convincing to the hearers of the righteousness of the doctrine, to the end they would also accept it and be saved. David Lipscomb Commentary On 1st Timothy 51 Timothy 5:1 Rebuke not an elder, but exhort him as a father;—Paul here instructs Timothy how to treat the different ages and classes of people. The term elder sometimes denotes an overseer of the church, but here it means those advanced in age, for it is put in contrast with the elderly women, the younger men, and the younger women. He admonishes Tim­othy not to rebuke or speak harshly to the aged men; but, if they commit wrong instead of reproving them in a cen­sorious manner, entreat kindly or beseech them to turn from the wrong as a son would his father.the younger men as brethren:—Treat the younger as a man would his brother. Do it in and from love.1 Timothy 5:2the elder women as mothers;—Treat the elderly women with respect and affection as one would his own mother.the younger as sisters, in all purity.—As a brother would his own sisters. The younger women must be treated by him in all purity. Let no impure thought or practice be cherished in your association with them. [What miserable scandals would have been avoided in all ages if this had been constantly remembered? If Timothy was thus advised, let others con­sider what sort of conduct is required of them that they should give no ground of suspicion, no shadow of pretext to those who wish to calumniate.]1 Timothy 5:3 Honor widows—The word honor contains the idea not only of respect, consideration, but also in such a connection as this, that of temporal support. It suggests that such relief is not to be dealt to them as paupers, in a manner so as to degrade them, but as to Christians whom the church holds in honor, and to whom it thus shows honor. Care for widows was a marked feature of the Old Testament (Exodus 22:22-24; Deuteronomy 24:17-19), and in the apostolic churches it was very early made a prominent duty (Acts 6:12).that are widows indeed.—Those who are destitute and truly desolate, without children or relatives to whom they can look for help. Widows in this condition are widows indeed and need the help and support of the church.1 Timothy 5:4 But if any widow hath children or grandchildren, let them learn first to show piety towards their own family,—They should learn first to care for their helpless and destitute mother or grandmother, and even if they are not destitute, this piety demands kindness, gentleness, patience, and love toward their own family.and to requite their parents:—Repay with love and tender regard the parents in their helpless old age for all the love, patience, sleepless care they took for you in your helpless infancy. None can ever know the intensity of a mother’ s love for her child, her constant self-denying life to help the child she has borne. Now a child should remember this and return it in kindness and love when the mother grows old.for this is acceptable in the sight of God.—What we render in kindness and love to our parents, God accepts as service to him.1 Timothy 5:5 Now she that is a widow indeed, and desolate,—She that is destitute, helpless, without children, or other relatives on whom she could depend for support is a widow indeed.hath her hope set on God,—She has no one to whom to look but God.and continueth in supplications and prayers night and day.—Her lack of others on whom to depend leads her to feel her dependence upon God, and makes her constantly come with supplications and prayers to God for help night and day.1 Timothy 5:6 But she that giveth herself to pleasure is dead while she liveth.—In contrast with her who feels her bereaved condition and draws near to God, the widow who lives for pleasure is dead. [Her frivolous, selfish, sensual existence is not true life; it fills none of life’ s true ends; and, as to any real value to herself or to others, she is practically dead. While alive in the flesh, she has no real life in the Spirit.]1 Timothy 5:7 These things also command, that they may be without reproach.—Give these teachings in charge of the whole church that they may be without blame in providing for “ widows indeed,” and not pampering idleness in those able to take care of themselves.1 Timothy 5:8 But if any provideth not for his own, and specially his own household,—If any child or grandchild provides not for his own widowed mother or grandmother, especially, those who live with him, he is guilty of a crime in the sight of God.he hath denied the faith,—So heinous is the crime that he denies the faith in so doing. To grossly violate the will of God is to deny the faith, and a failure to provide is such a violation. and is worse than an unbeliever.—Many of the godless heathens, recognized the duty of caring for their parents, and for Christians not to do it is worse than an unbeliever. By some it is interpreted to mean if a man does not provide for his own family. But this is to introduce a wholly foreign subject in the connection and to do violence to the context.1 Timothy 5:9 Let none be enrolled as a widow under threescore years old,—[This did not necessarily preclude aid to widows who were younger and were in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.]having been the wife of one man,—[The fatal facility and the lax state of morality in the pagan world, and even in this country, must be taken into account when we seek to illustrate and explain the directions to Christians. She must not he a bigamist, or an adulteress, or one who had indulged in the prevalent custom of divorce, but had been faithful and true to her marriage vow.]1 Timothy 5:10well reported of for good works—Who has been faith­ful in performing good works so that she has a good report for them. [The Lord Jesus had first used the phrase and taught how “ good works" of his disciples (Matthew 5:16), as they were evidences of his own mission (John 10:32-33). It denotes all kinds of good actions as distinguishes from sentimentality— feeding the hungry, clothing the naked, and visiting the sick are good works. (Matthew 25:35-36.) ]if she hath brought up children,—To bring up children faithful to God is implied. The church has no more important work than bearing children and training them for service to God. [She must be well known as one who loves children, and would be ready and willing gladly to discharge any duties to children who might be entrusted to her charge.]if she hath used hospitality to strangers,—Entertaining strangers has always been esteemed a virtue among the serv­ants of God. “ Forget not to show love unto strangers: for thereby some have entertained angels unawares.” (Hebrews 13:2.) The strangers to be entertained are those without means to care for themselves.if she hath washed the saints’ feet,—Feet were washed at the end of a footsore journey, and was an act of hospitality to strangers. This had from the beginning been regarded as an act of hospitality and kindness. Abraham entertained strangers and offered them (Genesis 18:4.) Jesus set his disciples the example that they should go beyond the hospitality of the ancients in love and condescension; they should wash the feet of their brethren. Jesus washed the disciples’ feet and told them that they “ also ought to wash one another's feet.” (John 13:14.) In the passage before us Paul classes it as a good work with bringing up children and visiting the sick. It is nowhere regarded as a church ordinance. Pious and godly women did it for their brethren who came to them.if she hath relieved the afflicted,—[Not merely, or even chiefly, by gifts, but by all kindly and sisterly encouragement, ever ready to mourn, deeming none too low or degraded for her kindness, none out of reach of her sisterly help and counsel, implying the visitation of the distressed in their homes.]if she hath diligently followed every good work.—Every work that administered good to needy and suffering men and women. Women who have through life so conducted themselves as to be well reported of for such works are to he honored and supported by the church.1 Timothy 5:11 But younger widows refuse:—Do not take into the num­ber to be honored or supported widows younger than three­score.for when they have waxed wanton against Christ,—Those younger than sixty are liable to grow wanton or wax lustful against Christ. [The word wanton implies indulging in desires which, in spirit and conduct, are in opposition to Christ. It is to sur­render oneself to a carnal and luxurious course of life as antagonistic to the claims and calling of Christ.]they desire to marry;—“ The flesh lusteth against the Spirit.” (Galatians 5:17.) He does not condemn their marrying, but encourages it. (1 Timothy 6:14.) The point the apostle makes is that the younger widows would cultivate idle habits and excite wanton and lascivious feelings that would lead them to give up faith in and obedience to Christ and they would seek marriage.1 Timothy 5:12having condemnation,—They would fall under condem­nation. [Those who give up the work which for their Master’ s sake they have undertaken, expose themselves to a searching judgment, which will thoroughly sift the reasons that in­duced them to forsake the begun toil, and that, if the reasons be not satisfactory, will be unfavorable, and will surely in­volve condemnation.]because they have rejected their first pledge.—This seems to carry with it the idea that the coming into the number that are supported by the church take on themselves pledges of fidelity and self-consecration to God and his cause. Younger women in wantonness of the flesh give up their feeling of self-consecration and seek to gratify their feelings in marriage. They take a step away from Christ. A backward step from Christ is a fearful step. Christians ought to daily grow in grace and in the knowledge of the truth, and this will daily draw them nearer and nearer to God. The first step away from God is the fatal one.1 Timothy 5:13 And withal they learn also to be idle, going about from house to house;—That giving way to the feelings of the flesh shows itself in a disposition to wander from house to house.and not only idle, but tattlers also and busybodies, speak­ing things which they ought not.—This leads to idle and mischievous gossip and vicious talking. Friendly intercourse and kindly offices of friendship are good; especially is it good to care for the sick and to help the needy, but too much and constant visiting and going from place to place are not good either for the visited or the visitor.1 Timothy 5:14I desire therefore that the younger widows marry,—It is better that the younger widows should marry than that they should be taken into the number of those cared for by the church. Marriage and a home of her own to look after and care for are needed to develop the better nature and call out the true abilities and qualities of women.bear children, rule the household,—They fulfill their true destiny, call into their noblest qualities, and develop the high­est type and character of true womanhood in marrying, bear­ing children, and training souls for immortality, and making good homes as of virtue, morality, and godli­ness. No holier trust was ever committed to mortals than this.give no occasion to the adversary for reviling:—In failing to do these things they give occasion to the adversary of Christ to speak reproachfully of his cause and people. Paul said that the elderly women should be instructed to “ train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.” (Titus 2:4-5.) Reproach and blasphemy of the word of God is brought in by Christian women failing to keep a clean and comfortable home. These may seem to be small things, but to God nothing is small. These seemingly small things are often most far-reaching and widespread in their influence for good or evil.1 Timothy 5:15for already some are turned aside after Satan.—Some had already forsaken God and turned aside to follow Satan. And he warns them against the influences that lead in that direction.1 Timothy 5:16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.—The apostle here gives the general direction, if any woman have a widowed mother or grandmother, let her relieve them, take care of them, and let not the church be charged with their support that it may relieve widows that have no one to support them. This applies to men as well as women. (See verse 8.) Paul here, as the Scriptures everywhere do, recognizes that men and women able to work should have some proper calling at which they should labor industrially to make a living for themselves and to support those who by the ties of nature are dependent upon them. It is the duty of the church of God to require all to work and discharge the duties they owe to their families and kindred.1 Timothy 5:17 Let the elders that rule well—The apostle having con­cluded the direction as to the support of widows comes to the treatment of the elders. The elders here, as the con­nection plainly shows, refers to those who had the oversight of the congregation. They were selected by looking out those who had the qualifications set forth. (3:1-7.) How they were selected gives the trouble. Luke gives an example of selecting persons to work in the church. The apostles were the teachers and the leaders. They directed the disciples: ‘‘ Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. . . . And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus. . . . whom they set before the apostles.” (Acts 6:3-6.) The expression, “ Look ye out,” carries the thought of diligent in­quiry and private consultation to reach the agreement. This is not nominating and electing by votes. Nothing of this kind is found in the Scriptures. This excites division, party spirit, and strife, while the scriptural order seeks union, har­mony, and agreement. They were to inquire among them­selves who was most suited according to the qualifications given by God. When the agreement was reached, the apostles appointed them to the work. A faithful preacher present or anyone capable of conducting public affairs might do this for the congregation now. When the selection has been made, it is their duty to take the oversight of the congrega­tion, direct its affairs in its public meetings, and to look after the lives of the members and see that all engage in the work for which they are fitted. This takes time and attention. They are the overseers and teachers of the churches and individual members. They are to teach the word of God.be counted worthy of double honor,—They are entitled to the respect and honor of the members of the church and are entitled to support while in the work. The idea of doing God’ s work for money or for the wages it brings is abhorring to this Scripture teaching. That idea destroys it as God's work. A man that preaches for the money he gets is not approved of God and will never receive reward from God. While this is true, the man who labors for good must live, and when he devotes his time to the service, it is the duty of the people of God to support him. This applies to labor of any kind in the church. The elders who devote their time to the service of God through the church must be supported. The honor bestowed on them is not only respectful treatment and deference, but support.especially those who labor in the word and in teaching.—Those who do their duty well, preaching the word privately and publicly, are worthy of a double portion of honor and support. The elders of a church are always spoken of in the plural, showing that a plurality of elders for each congregation was contemplated. It also shows that some elders labored in word and doctrine— devoted their time to preaching and teach­ing— while others did not. All gave attention to the interests of the church and looked after the welfare of the members. Some did it in a private way, others devoted their time to teaching and preaching. These were entitled to double honor.1 Timothy 5:18 For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn.—This is given as an illustra­tion of the relation the elder who labors sustains to the church. The ox does not tread out the corn for the sake of what he eats but how he is used to do that work; it is right that he should enjoy the fruits of his work so as to eat of the corn while he treads it out.And, The laborer is worthy of his hire.—This does not mean that he is to labor for the sake of the money, but while laboring he is worthy of his support. Jesus in sending out his apostles quoted it: “ The laborer is worthy of his food.’’ (Matthew 10:10.) Worthy of a support to enable him to do the work.1 Timothy 5:19 Against an elder receive not an accusation, except at the mouth of two or three witnesses.—No accusation of wrong or ill-doing is to be entertained against an elder, save before two or three witnesses. It seems that Timothy as the inspired representative of the apostles was forbidden to entertain an accusation, which indicates that accusations against elders would come before him. Under the idea that young men as evangelists are the successors in the office of Timothy and Titus, the idea prevails to some extent that any youth doing the work of an evangelist may try and dispose of elders, and lord it over the heritage of God. Timothy and Titus as inspired men were the representatives of the apostles of God until the canon of revelation was perfected. None occupy such position before God or such relations to the church now as did these men. The fellow elders as the rulers of the church might bear such accusations regulated by the scriptural teachings on the subject or wise and prudent men might be chosen to make such investigations as are needed and might act for the church. The elders are not to do all the work, but to see that it is done by those who are competent to do it.1 Timothy 5:20 Them that sin reprove in the sight of all,—When the accusations have been properly made and the elders found guilty of sin, reprove them in the sight of all. When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church or the church becomes corrupt and a synagogue of Satan instead of a church of Jesus Christ. And what or who is injured by exposing evil teaching or evil men? No truth can be injured by the exposure of falsehood. The greatest injury that can be inflicted on truth is to yoke it with falsehood. God cannot be honored by covering up evil and cerishing false teachers or evil men in the church. To do this is to honor the devil and his servants equally with God and his servants. It cannot help good men to keep evil men in association with them. It corrupts their good­ness, destroys their influence for good, injures bad men them­selves, and countenances them as though they were good. The weakness of the churches is: they cherish falsehood and evil among them. They cannot be strong either with God or man while so doing. To expose error and bad men is to proclaim to the world that they seek truth, purity, holiness, and godlikeness.that the rest also may be in fear.—That others may fear to sin. He is a particular character, occupies a higher position, and his punishment for wrong must be rendered accordingly that the warning may spread over the whole congregation, and thus others also may fear.1 Timothy 5:21I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.—God is no respecter of persons and holds to stricter accountability those who have the best opportunities and occupy the higher places and demands that his servants shall be guided by the same principles of right and justice. It takes courage to do this. But in the doing of the more difficult duties, God bestows the highest blessings. So he solemnly charges Timothy that he discharge these duties without favor or partiality.1 Timothy 5:22 Lay hands hastily on no man,—This verse has given rise to much diversity of thought. Some consider it to mean to lay hands on no man, to ordain him as an elder hastily, or without due trial and proof of his fitness. But there is nothing in the context that refers to ordaining elders. To throw in a highly figurative expression on the subject with­out any connecting links to show its meaning is unnatural and harsh, and would lead to great doubt as to the meaning. Others maintain that it refers to laying violent hands on a man. This would indicate that Paul did not think it would be wrong for Timothy to deliberately and with due considera­tion strike a man for wrongdoing. This is so contrary to the whole teaching of Christ and the apostles to be inad­missible. He is speaking of the accusation and trial of elders, and it seems to me that the connection leaves but one possible construction— do not hastily lay hands on an elder to draw him up for trial. Since elders are presumed to be good, true, and faithful men proved by experience, let no accusation be brought against them hastily.neither be partaker of other men’ s sins: keep thyself pure.—Do not become partakers of the sins of other men by permit­ting them to bring hasty and unjust accusations against elders, but keep thyself pure from all sinful complications.1 Timothy 5:23 Be no longer a drinker of water,—Paul now gives Timo­thy some personal directions. Timothy refrained from the use of wine and strong drink. This should be a significant lesson to us. That was an age of wine drinking, yet Timo­thy refrained from its use even when sick, as a matter of Christian purity, and a good example to others.but use a little wine for thy stomach’ s sake and thine often infirmities.—He tells him not to go to an extreme in refusing wine as a medicine. Drink no longer water alone, but for the sake of his stomach, which doubtless was weak, and for his often infirmities, use a little wine. Many have quoted this instruction of Paul to justify the use of wine as a beverage. It does no such thing, but the reverse. Timothy, a model and true Christian, a young man trained from childhood in the knowledge of the Scriptures, refuses to use wine at all, even in sickness. Paul tells him to use a little wine for his illness. He encourages its use for no other purpose. Paul laid down the principles that ought to govern all Christians: “ Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.” (1 Corinthians 8:13.) And again: “ It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.” (Romans 14:21.)1 Timothy 5:24 Some men’ s sins are evident, going before unto judg­ment;—[The wrongdoing of some men is of an open character, seen without any inquiry or proof that is no trouble to ascer­tain and decide upon as to the discipline necessary for their good.]and some men also they follow after.—[In the case of some their wrongs are secret, hard to find out, and hard to decide as to what ought to be done for their good, and the good of the cause of Christ.]1 Timothy 5:25 In like manner also there are good works that are evi­dent;—[The same is true of the good deeds of some; they are of so public a character that everyone around them sees and knows them.]and such as are otherwise cannot be hid.—[Those not good cannot be permanently concealed.] Verse 1 First Timothy Chapter Five Instructions in this chapter deal with respect for the aged, concern for sound budgeting practices in a congregation, and especially the problem of overloading the financial burden of the church by the inclusion of persons who should be supported by their own offspring. There is no apparent organization of the materials by Paul in this section; but, like any person writing a letter, he merely jotted down the thoughts as they came to him. Glimpses of concerns with the most far-reaching consequence are frequent in the interesting and helpful teachings of this chapter. Rebuke not an elder, but exhort him as a father; the younger men as brethren: (1 Timothy 5:1) Rebuke not an elder ... It is apparent that the church office of "elder" is not meant here, but merely older men, a fact apparent from the inclusion of "younger men" in the same verse. "The context shows that the meaning is not a presbyter, but an old man."[1] Honor and respect of the aged is a Christian principle; but the tragedy is that this ethic is more honored in the non-Christian nations of Asia than in the "Christianized" West. The meaning here is not that an elder must never be accused, because Paul, a little later, made provision for that. The proper sensitivity, respect and regard for the elderly are in view here. The younger men as brethren ... A glimpse of the apostolic conception of the Christian community shines in these verses. Various Christians are as fathers, mothers, sisters and brothers, as determined by their age and sex. In fact the church itself has been described as a divine extension of the family, the family being, in every way, just as sacred and divine as the church. In fact, the family antedates either the church or any state; but in the prevalence of sin and corruption, it often happens that the church family preserves more of the genuine family love and mutual concern than may be found in some families. Although the fact does not seem to be in Paul's thought here, this correct evaluation of all church members as brothers, sisters, etc., is a great deterrent to immorality and other sinful practices. ENDNOTE: [1] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 59. Verse 2 the elder women as mothers; the younger as sisters, in all purity.In all purity Lenski observed that "in all purity" is commonly understood to mean that Timothy is to watch his sexual nature when he is admonishing younger women";[2] but despite the fact of his denying that this is the correct understanding of the place, the meaning should nevertheless be allowed. Hervey had this conclusion, "See how jealously the apostle guards against any possibility of abuse of the familiar intercourse of a clergyman with the women of his flock."[3][2] R. C. H. Lenski, St. Paul's Epistles ... 1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1937), p. 654. [3] A. C. Hervey, op. cit., p. 95. Verse 3 Honor widows that are widows indeed.Honor ... "That is, maintain out of the common stock."[4] Spence affirmed the same thing, "The widow is not merely to be honored, but she is also to be assisted out of the alms of the faithful."[5] This construction of the word "honor" goes back to our Lord's command that "honor thy father and mother" forbade use of the device of Corban to avoid their financial assistance" (Matthew 15:4-6). The same word occurs again in 1 Timothy 5:17, below, where likewise the meaning includes financial remuneration. Despite the duty of helping needy widows, however, Paul moved quickly to countermand any intention of the church's assuming financial obligations that properly belonged to children or other next of kin to those in need. See next verse. [4] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [5] H. D. M. Spence, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 201. Verse 4 But if any widow have children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God.Their own family ... This is not to be restricted to parents only, or even to grandparents. Lenski's comment on the Greek words so translated has the following, "They are used with reference to dutifulness toward God, and toward one's country, or one's family, including parents, grandparents, and other relatives."[6]For this is acceptable in the sight of God ... Despite the fact of this being stated positively, as an example of what pleases God, the negative is also true, namely, that failure to heed this injunction is not acceptable in the sight of God. ENDNOTE: [6] R. C. H. Lenski, op. cit., p. 656. Verse 5 Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. But she that giveth herself to pleasure is dead while she liveth.Two classes of widows are pointed out by this, only the first class being entitled to the support of the church. As a practical fact, there are widows indeed who have no relative who can support them; and in these verses Paul indeed allowed and commanded that the truly faithful and God-fearing should be maintained by the congregations. Continueth in supplications and prayers night and day ... cannot mean continuous engagement in the actual offering of prayers, but it speaks of a rule of life and conduct. As Wallis put it, "The whole discussion should be considered in the light of Old Testament teaching where care for the widow is emphasized (seeJames 1:27)."[7] It is a high tribute which Paul here paid to the widows supported from the public purse. He does not command them to set their hope upon God, etc., but describes them as already doing so. She that liveth in pleasure, describes the other type of widow. Although the words are not too specific, a profligate, unwholesome and unspiritual life are indicated. Is dead while she liveth ... This is one of seven passages in the New Testament which speak of "an eternal sin," "the sin unto death," and that state of spiritual hardness which "it is impossible to renew." How sad is the thought that some are already spiritually dead. They may yet live many years before their funerals are held; but as regards the precious hope in Christ, they are dead already. For longer discussion of "An Eternal Sin," see in my Commentary on Hebrews, pp. 125-128. ENDNOTE: [7] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 856. Verse 7 These things also command, that they may be without reproach.This verse has the effect of binding the laws enunciated in this chapter upon all generations of Christians; it is Paul's way of emphasizing that his words in this letter are not merely good advice for a young preacher, but they are the law of God for the church of all ages. Verse 8 But if any man provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.Spence has the following comment on this verse: The circle of those whose support and sustenance were the responsibility of the Christian is here enlarged. Not merely parents and grandparents, but "he must assist those of his own house." Even dependents connected with the family who may have fallen into poverty and neglect are included.[8]Charity begins at home, and so do all other obligations of the Christian life. As White said: One of the most subtle temptations of the devil is his suggestion that we can best comply with the demands of duty in some place far away from home. Jesus always said, "Do the next thing; begin at Jerusalem, etc." The path of duty begins from within our own house, and we must walk it on our own street.[9][8] H. D. M. Spence, op. cit., p. 202. [9] Newport J. D. White, Expositor's Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B Eerdmans Publishing Company, 1967), p. 128. Verse 9 Let none be enrolled as a widow under threescore years, having been the wife of one man, well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints' feet, if she hath relieved the afflicted, if she hath diligently followed every good work.Let none be enrolled ... This means, let none be enrolled upon the list to receive church support except those with the qualifications outlined in these verses. As Lipscomb said: This did not necessarily preclude aid to widows who were younger and in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.[10]There are some who fancy that they find here the beginnings of monastic orders, but full agreement is felt with Wallis, who said: Here are details about the qualifications of widows to be supported by the church. (1) It was proper that they should have already reached old age. (2) There was a mutual obligation between the church and those widows, who were to consecrate themselves to the service of the church, which would have been altogether intolerable, if there was still a likelihood of their being married.[11]There are many questions about this list of widows which we are not able to answer. As Lenski said, "Everybody would like to know more about this listing, but this one sentence is all we have."[12]Certainly, the excuse for monastic orders of women, which is imputed to these lines, is totally wrong. The women in this list were mothers with children, past the age of sixty, already known and honored in the church for their good works. Whatever service they may have given to the church in such things as teaching, visitation of the sick, etc., was evidently undertaken by them upon a voluntary basis, which was quite natural in view of their being supported by the church. This was a far different thing from the exploitation of young women in monasticism. Having been the wife of one man ... This is the same word used in 1 Timothy 3:2, that the husband of one wife could be an elder; and the meaning would appear to be the same. The past perfect is used here because the husband (by the definition of widow) would already have been dead. The similarity of the qualification, however has led some to assert that these were the "female presbyters"! But as Lenski said, "These women were not congregational officers, such as elders or deacons."[13]1 Timothy 5:10 both begins and ends with "good works," which, like a pair of book ends, encloses the list of services mentioned; and this was very fortunate. Otherwise, it might have been alleged that "foot washing" was a church ordinance. White was impressed with the fact that: It is characteristic of the sanity of Christianity that as typical examples of good works, St. Paul cites the discharge of commonplace duties, "the daily round, the common task."[14][10] David Lipscomb, Commentary on 1Timothy (Nashville: Gospel Advocate Company, 1942), p. 166. [11] Wilbur B. Wallis, op. cit., p. 857. [12] R. C. H. Lenski, op. cit., p. 665. [13] Ibid., p. 666. [14] Newport J. D. White, op. cit., p. 130. Verse 11 But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;Our interpretation of this is: Do not take any young widows into this list of those to be supported by the church; because, as time goes on, they will wish to marry; and, due to their youth and lack of experience, they will become idle, gad around from house to house, tattle and carry tales. This cannot mean that any young widows in need would be refused all assistance; because there is evidently a certain class of widows involved in these instructions. Verse 12 having condemnation, because they have rejected their first pledge.Some find a "vow of celibacy" in "pledge"; but nothing like that is in the word. It simply refers to their pledge of loyalty to Christ at the time of their conversion. In the pagan culture of that time, a Christian widow's marrying again was altogether likely to mean marrying a pagan, marrying out of the church, a thing Paul denounced in the Corinthian letter. These instructions were not merely theoretical postulates; they were grounded in the solid experience and inspiration of the holy apostle. To have had young widows or marriageable age on the list of those supported by the church would have led to all kinds of preposterous and ridiculous situations, all of which would be avoided by the proper respect for Paul's words here. Verse 13 And withal they learn also to be idle going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.See under preceding verse for comment regarding this, also a paraphrase of what is thought to be the meaning of it. Verse 14 I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling:The proper life-style for young widows is that of remarriage, to a Christian husband, of course, and the rearing of a family, not that of a paid retainer of the church. The younger widows ... "We do not attribute to Paul the statement that all widows up to the age of sixty should marry. `Younger' here refers to the youthful widows."[15]Rule the household ... "The Bible does not contradict itself; and it teaches that the husband is to have the rulership over his wife and household."[16] The meaning, therefore, is that she shall rule her household subject to the authority of her husband. Give no occasion to the adversary for reviling ... Spence's comment on this is: The adversary here is not the devil, but the sneering worldly man, jealous of a faith he will not receive, envious of a life he will not share, and always on the lookout for flaws of followers of a religion which he hates.[17]The particular slander Paul was guarding against was discerned by Lenski in this: The charge, or danger, was not that those young widows would become strumpets. But many of them were ready to enter into a pagan marriage without Christ, without their first faith; they became pagans again in order to suit a pagan husband. Plenty of such cases occur to this day.[18][15] R. C. H. Lenski, op. cit., p. 672. [16] E. M. Zerr, Bible Commentary, Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 181. [17] H. D. M. Spence, op. cit., p. 205. [18] R. C. H. Lenski, op. cit., p. 674. Verse 15 for already some are turned aside after Satan.It was no theoretical danger Paul guarded against. Only God can know what shame and loss had already come to the church in Ephesus from the very situation Paul was dealing with in this passage. Verse 16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.This merely applies all that was said of a man having widows in his household, earlier in this chapter, with equal force to affluent or wealthy widows, who are here made responsible in the same manner as were the men. And let not the church be burdened ... The thought is not that the church would not step in,"[19] where those responsible were not doing their duty, but that they should not be called upon to do so. Relieve them ... No definite method is suggested, but there are many instances in which one widow can provide a home for another. ENDNOTE: [19] Ibid., p. 678. Verse 17 Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in the teaching.All of the elders were "apt to teach" by definition, and all were associated together in the rulership of the church; and therefore there is no distinction here between so-called classes of "elders," a conceit that finally issued in the development of the monarchical bishop of later ages. Timothy had just been instructed to show the proper regard and respect to all elderly persons; and here is the admonition to let that honor be even more conspicuous in his dealings with the elders of the church. It is true enough that financial remuneration seems to have been a part of the honor owed, as evidenced in the next verse; but this writer agrees with Gould, who has this: It is difficult to believe that this means simply "a double stipend" as the New English Bible (1961) renders it ... The day had not yet arrived when the church's ministers would receive full support. It was still customary for the church's leaders to support themselves, just as the apostle himself did.[20]ENDNOTE: [20] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 608. Verse 18 For the Scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire.Thou shalt not muzzle the ox ... This is a quotation from Deuteronomy 25:4, one of Paul's favorite passages, which he also quoted in his advocacy of support for gospel preachers in 1 Corinthians 9:9. From both this and the second quotation he was about to give, it is certain that 1 Timothy 5:17 has reference to financial remuneration. And, The laborer is worthy of his hire ... There is absolutely no doubt that Paul here classified this second quotation as "Scripture," to which he attributed both this remark and the one from Deuteronomy. But, where is this Scripture? It is certainly not in the Old Testament. It is in the New Testament: Matthew 10:10 has this: "The laborer is worthy of his food?' Luke has the words verbatim, "even to the omission of the verb (in the Greek)."[21] "For the laborer is worthy of his hire" (Luke 10:7). Thus Paul here quoted from the Christian gospels, extending to them the full authority and status of Scripture. As 1Timothy was written during that period shortly before Paul's second imprisonment, the bearing of this on the date of Luke's gospel, which he here quoted, should not be overlooked. Here is an insurmountable denial of the late dating of Luke. "The conclusion is inevitable that the writer of this epistle was acquainted with and quoted from the gospel of Luke."[22]Of course, some of the critics are "perplexed" by Paul's equating a word of Christ (quoted from the gospels) with the Law of Moses, charging that he evidently "forgot what he was doing"! Such are the writhings of a wounded serpent. As White said, given the respect and honor and adoration in which Paul held Jesus Christ, "It would have been surprising were he not to have esteemed his words at least as authoritative as the Law which he superseded."[23][21] A. C. Hervey, op. cit., p. 99. [22] Ibid. [23] Newport J. D. White, op. cit., p. 134. Verse 19 Against an elder receive not an accusation, except at the mouth of two or three witnesses.The instruction here is that no charge is to be received unless it is substantiated by two or three witnesses, not merely that two or three are to be called to hear the accusation presented, as some have alleged. The case in view here is that of a ruler of the church who is indeed guilty of sinful conduct; and, in order to keep trivial, untruthful and irresponsible charges from being made, the apostle instructed that two or three witnesses were to be ready to testify against an elder before any charge would even be considered. Hervey said this means: "Suffer no man to accuse a presbyter unless he is accompanied by two or three witnesses able to back up the accusation."[24]ENDNOTE: [24] A. C. Hervey, op. cit., p. 100. Verse 20 Them that sin reprove in the sight of all, that the rest also may be in fear.This is a special instance and does not nullify the instructions of Christ in Matthew 18:15 ff (see discussion of this in my Commentary on Matthew, pp. 279-282). In the case of an elder, or other church leader, who is fairly convicted of gross wrongdoing, he should be rebuked and denounced publicly. The wise words of Lipscomb on this are: When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church, or the church becomes corrupt and becomes a synagogue of Satan instead of a church of Jesus Christ.[25]ENDNOTE: [25] David Lipscomb, op. cit., p. 173. Verse 21 I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.The elect angels ... are here represented as witnessing the work of Christians on earth, as in Hebrews 1:14. The word "elect" in this place has the meaning of the faithful angels, the ones not carried away by the rebellion of Satan. "The epithet elect probably has the same force as HOLY in our common phrase, the holy angels."[26]Without prejudice ... Absolute fairness on the part of any person charged with the solemn duties of hearing complaints and solving difficulties in a church is a basic requirement if there is to be either peace or justice in a church. Hervey pointed out that this word occurs nowhere else in the New Testament and suggests that our English word does not do full justice to the term in the Greek, which also carries with it the meaning of "preference."[27]Doing nothing by partiality ... An elder, or a minister, must not be partial as regards his activity among the members. Many a ministry has been wrecked on this shoal. There is a kind of partiality that develops a little "clique" of the preacher's special friends, or gives undue attention and publicity to the work of a few, instead of to the many, which is critical of conduct in some which is allowed in others, etc., etc. All such partiality is self-destructive of the minister's effectiveness and unproductive as far as the church is concerned. [26] A. C. Hervey, op. cit., p. 100. [27] Ibid. Verse 22 Lay hands hastily on no man, neither be partakers of other men's sins: keep thyself pure.Lay hands hastily on no man ... means, "Do not get in a hurry to name any man as an elder." The imagery is that of the laying on of the hands of the presbytery which accompanied the ceremony in the earliest times. Neither be partakers of other men's sins ... This warns that the person responsible for appointing elders who prove unfaithful is, in a sense, partaker of their sins, unless due deliberation, investigation and testing preceded such unfortunate appointment. However, the share of the sins of others is not borne by the minister who properly observes these restrictions, restraints and precautions. The same applies to the presbytery itself in the normal situation where they name additional elders to aid in the guidance of the church. Keep thyself pure ... This has primary reference to the matter of irresponsible appointment of church elders, just mentioned. Before leaving this verse, it may be inquired, "Why has the laying on of hands largely disappeared from the ceremonial in churches?" Lenski's answer is as good as any: It is only symbolical, confers no divine power or gift of the church of God that would bless a person; but it accompanied the prayers of the church that God would bless the person with all that he needs for his Christian life, or in the case of the minister, for his holy office and work.[28]Although the laying on of hands has ceased, in large degree, it is fervently to be hoped that the prayers for those charged with solemn responsibility have not! ENDNOTE: [28] R. C. H. Lenski, op. cit., p. 688. Verse 23 Be no longer a drinker of water, but use a little wine for thy stomach's sake and for thine often infirmities.This little verse is a jewel. It reveals Timothy as a total abstainer from alcohol; but it is amazing what the commentators make of this. One asserts that since the drinking water was bad in those times, Paul is here admonishing Timothy to use wine instead of water. The restriction "little wine," of course refutes that notion. Others have thought that Paul here advised Timothy to "liquor himself up a bit" in order to improve his courage and ability to carry out Paul's orders! It was the illness of Timothy that led to this instruction; and one cannot help wondering if perhaps the good physician Luke had a hand in this prescription. Of extremely great value is the bearing this verse has on the authenticity of 1Timothy. Spence said: Those who argue that this Epistle is an artificial composition of an age subsequent to that of Paul's ... have no little difficulty in accounting for such a command as this. It can in fact be explained only upon the supposition that the letter was, in truth, written by St. Paul to Timothy ... No ecclesiastical forger of the second or third century would have dreamed, or had he dreamed, would have dared to have included a verse like this.[29]If, despite the hardship and the universal custom of wine-drinking, Timothy refrained from the use of it in order to be a good example, consenting to use it only upon a doctor's prescription, is there not in this sufficient motivation for "teetotalers" today? Indeed there is! ENDNOTE: [29] H. D. M. Spence, op. cit., p. 207. Verse 24 Some men's sins are evident, going before unto judgment; and some men also they follow after.This is merely a comment to the effect that, in spite of all proper investigations, it is impossible, always, to know whether or not a given candidate is fitted for holy office in the church. The next verse would assure Timothy that his best judgment would be sufficient. Verse 25 In like manner also there are good works that are evident; and such as are otherwise cannot be hid.This means that "the truth will out" eventually, as it regards any man, however discreet, secretive or hidden may be his actions from the public scrutiny. The effect of both of these last two verses is to stress the importance of not being hasty in the ordination of elders. This verse (1 Timothy 5:25) is to warn Timothy against hasty condemnation, as the former (24) had been to warn against hasty approval.[30]ENDNOTE: [30] Alford, as quoted by Hervey, op. cit., p. 102. "THE FIRST EPISTLE TO TIMOTHY" Chapter Five IN THIS CHAPTER 1) To appreciate the responsibility we have toward our families, especially widows 2) To consider under what circumstances widows may be "taken into the number" 3) To note the distinction between the work of the church, and the responsibility of individual Christians 4) To review our responsibilities toward those who serve as elders SUMMARY This chapter contains Paul's instructions to Timothy regarding various members of the congregation. He starts with the members in general, counseling Timothy to consider them as family, and exhorting them accordingly (1 Timothy 5:1-2). A major section is then devoted to the care of widows, in which some may be "taken into the number". What this phrase refers to is unclear, but it may involve congregational support on a long-term basis. Only those who are truly widows (as defined in 1 Timothy 5:5) and who meet certain qualifications (listed in 1 Timothy 5:9-10) are to be so honored. Younger widows are expected to remarry and have children, while widows with children and grandchildren are to be supported by their own family rather than burden the church (1 Timothy 5:3-16). Several remarks are then made regarding elders (not just older Christians, but those serving as overseers). Elders who rule well are to be worthy of financial support, especially if they are laboring in the word and doctrine. Accusations against an elder are not to be taken seriously unless there be two or three witnesses. Those elders who are sinning need to be publicly rebuked so that the rest may fear (1 Timothy 5:17-20). Paul then gives Timothy a solemn charge to be free from prejudice and partiality as he goes about his duties. He is also to be cautious about those he may commend, being careful to keep himself pure from others' sins. The chapter concludes with advice for treating Timothy's stomach ailment, and a reminder that both sins and good works will eventually become evident (1 Timothy 5:21-25). OUTLINE I. THE MEMBERS (1 Timothy 5:1-20) A. THE MEMBERS (1 Timothy 5:1-2)1. Older men as fathers, younger men as brothers (1 Timothy 5:1) 2. Older women as mothers, younger women as sisters, with all purity (1 Timothy 5:2) B. WIDOWS (1 Timothy 5:3-16)1. Honor those who are truly widows (1 Timothy 5:3) 2. Widows with children or grandchildren should be taken care of by them (1 Timothy 5:4) a. That they may learn to show piety at home and repay their parents b. This is good and acceptable before God 3. Contrast between a true widow and one who is not (1 Timothy 5:5-6) a. A true widow (1 Timothy 5:5) 1) One who is left alone (1 Timothy 5:5 a) 2) One who trusts in God (1 Timothy 5:5 b) 3) One who continues in supplications night and day (1 Timothy 5:5 c) b. The one who lives in pleasure is dead while she lives (1 Timothy 5:6) 4. Command these things that people may be blameless (1 Timothy 5:7) 5. One who does not provide for his own, especially his household... (1 Timothy 5:8) a. Has denied the faith b. Is worse than an unbeliever 6. Regarding the church support of widows (1 Timothy 5:9-16) a. Qualifications for those who can be taken into the number (1 Timothy 5:9-10) 1) Not under sixty years of age 2) The wife of one man 3) Well reported for good works 4) Has brought up children 5) Has lodged strangers 6) Has washed the saints' feet 7) Has relieved the afflicted 8) Has diligently followed every good work b. Reasons to reject younger widows (1 Timothy 5:11-13) 1) When they begin to grow wanton against Christ, they desire to marry 2) Casting off their first faith, they have condemnation 3) They learn to be idle, wandering about from house to house as busybodies and gossips c. Counsel for younger widows (1 Timothy 5:14-15) 1) To marry, bear children, manage the house 2) To give no opportunity for the adversary to speak reproachfully 3) For some have already have turned aside after Satan d. Those widows with believing children (1 Timothy 5:16) 1) The children should relieve them 2) Do not burden the church, that it may relieve those who are truly widows C. OF ELDERS (1 Timothy 5:17-20)1. Those who rule well (1 Timothy 5:17-18) a. They are counted worthy of double honor b. Especially those who labor in word and doctrine c. Scriptural basis for supporting elders: 1) "You shall not muzzle an ox while it treads out the grain" 2) "The laborer is worthy of his wages" 2. Those who don't rule well (1 Timothy 5:19-20) a. Don't receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19) b. Elders who are sinning (1 Timothy 5:20) 1) Should be rebuked in the presence of all 2) So that the rest may fear II. FURTHER RELATED TO TIMOTHY (1 Timothy 5:21-25) A. THE CHARGE GIVEN HIM BY PAUL (1 Timothy 5:21)1. Given before God, the Lord Jesus Christ, and the elect angels 2. To observe these things without prejudice, doing nothing without partiality B. AGAINST HASTY (1 Timothy 5:22)1. Don't lay hands hastily on anyone 2. Don't share in other people's sins 3. Keep yourself pure C. COUNSEL FOR HIS STOMACH (1 Timothy 5:23)1. No longer drink only water 2. Use a little wine for the sake of the stomach and frequent infirmities D. SIN AND GOOD WORKS (1 Timothy 5:24-25)1. Some sins are clearly evident, others we learn after the judgment (24) 2. The same is true regarding good works (1 Timothy 5:25) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - Instructions concerning the members (1 Timothy 5:1-20) - Further instructions related to Timothy (1 Timothy 5:21-25) 2) How was Timothy to exhort the members of the congregation? (1 Timothy 5:1-2) - The older men as fathers, the younger women as brothers, the older women as mothers, the younger women as sisters, in all purity 3) Why are widows with children or grandchildren to be taken care of by them? (1 Timothy 5:4) - So that the children may learn to show piety at home and repay their parents - For this is good and acceptable before God 4) Who is truly a widow? (1 Timothy 5:5) - One left alone, who trusts in God, and prays night and day 5) What is said of one who will not provide for his own family? (1 Timothy 5:8) - He has denied the faith and is worse than an unbeliever 6) List the qualifications for a widow to be "taken into the number" (1 Timothy 5:9-10) - At least sixty years old - The wife of one man - Well reported for good works - Has brought up children - Has lodged strangers - Has washed the saints' feet - Has relieved the afflicted - Has diligently followed every good work 7) What are the younger widows to do? Why? (1 Timothy 5:14) - Marry, bear children, manage the house - To give no opportunity to the adversary to speak reproachfully 8) What two groups of widows are NOT to be "taken into the number"? (1 Timothy 5:14 1 Timothy 5:16) - Younger widows - Widows with believing children who can provide for them 9) How should elders who rule well be considered, especially if they labor in word and doctrine? (1 Timothy 5:17) - Counted worthy of double honor 10) What basis does Paul give for compensating elders? (1 Timothy 5:18) - The Old Testament scriptures (Deuteronomy 25:4) - The sayings of Jesus (Luke 10:7) 11) What is necessary to receive an accusation against an elder? (1 Timothy 5:19) - Two or three witnesses 12) What should be done with elders who are sinning? (1 Timothy 5:20) - Rebuke them in the presence of all, that the rest may fear 13) What serious charge was given to Timothy before God, the Lord, and the elect angels? (1 Timothy 5:21) - To observe these things without prejudice, doing nothing with partiality 14) What words of caution does Paul give Timothy? (1 Timothy 5:22) - Don't lay hands on anyone hastily - Don't share in other people's sins - Keep yourself pure 15) What advice does Paul give Timothy for his stomach ailments? (1 Timothy 5:23) - No longer drink only water - But use a little wine 16) What is true in regards to both sin and good works? (1 Timothy 5:24-25) - Some are clearly evident, and some will not be known until after the judgment day Questions by E.M. Zerr For 1st TImothy 51. Explain the rebuke of verse one. 2. What does elder mean in this verse ? 3. State this conduct toward older women. 4. And how should Timothy behave as to younger women ? 5. Are any widows to be rejected from this relief plan? 6. Who are first responsible for their support? 7. Do these have to be bodily offspring ? 8. In what does the accepted widow continue? 9. What is meant by desolate? 10. In whom is her trust ? 11. May one be dead and alive at the same time? 12. What special pleasure is here meant? 13. Why should Timothy give this charge? 14. If any provide not for his own. then what? 15. To whom is he compared? 16. How could he be worse than such a man? 17. State the age limit for the widows. 18. Name the personal qualifications. 19. Must she bring up children of her own? 20. How is feet washing classed? 21. Why refuse the younger widows ? 22. What have they cast off? 23. How are they spending their time? 24. Are they doing this in their homes ? 25. Does Paul condemn their marrying? 26. What work should they take charge of ? 27. In so doing what evil might be avoided ? 28. What had some already done? 29. Explain verse 16 with verse 8 considered. 30. Why should the church be relieved? 31. Distinguish elders verse 17 from verse one. 32. What word shows the distinction? 33. What kind deserve double honor? 34. State what consists of the additional honor. 35. What saith the scripture? 36. Was this said for the sake of the oxen? 37. State the lesson taught in it. 38. Was Timothy authorized to receive accusations? 39. How many witnesses required against Elders ? 40. If found guilty what must he do to them? 41. Where must this be done? 42. Distinguish this rebuke from one in verse one. 43. State object of rebuking publicly. 44. In what manner must Timothy obeerve these things ? 45. Point out the two extremes in 22nd verse. 46. By avoiding both how would he keep himself ? 47. What advice about his drink? 48. Must this always be fermented wine? 49. Are all men’ s sins equally known? 50. What is said also of good works ? 1 Timothy 5:1. The word rebuke occurs twice in this chapter, but they are from Greek words with very different meanings, so that no real disagreement exists between them. In this verse it is from and Thayer defines it, "to chastise with words, to chide, upbraid, rebuke." The word elder is always from the same Greek word, but it does not always mean an official elder; it may even refer to a woman, as it does in the next verse. The connection will have to be considered each time in discovering which sense of the word is to be applied. Since Paul mentions both men and women, and those of different ages, we know he means the older men, and that it would not be right for a young evangelist to chide an older man. That does not mean he should overlook what he conscientiously believes is wrong in the life of older men. Nb, he may show his disapproval, but should do it with such language as is befitting a young man when entreating an older one. On the same principle he should show an attitude toward the younger men that recognizes their equality in years. 1 Timothy 5:2. The elder women were to be given the consideration proper for their age, on the same principle as that expressed for the elder men in the preceding verse. Timothy was a young man, hence it was especially appropriate to mention the subject of purity or chastity in his conduct toward the younger women in the congregation. 1 Timothy 5:3. It would not be right to show dishonor to anyone of any age or either sex, to use the word in its ordinary sense, hence the term is used with some special meaning in this passage. The verses following through 16 indicate the meaning of it as Paul uses it, namely, to give them the honor of being supported out of the funds of the church. (See Acts 6:1-2.) The bestowal of temporal needs is spoken of as an "honor" in Acts 28:10, and it has that meaning in our verse. Some commentators say that the widows were appointed by the church to teach the younger women In the principles of the Christian faith, and were given this financial support to care for them as they discharged their work. I am not in possession of the history on this matter, but am not disposed to doubt It. We may be certain that Paul is not writing of incidental misfortune or distress that Is to be cared for, because the scripture teaches that any person in distress, whether young or old, and whether women or men or whatever their social situation, if necessity calls for it, the church must come to their relief. But in such cases there would not be required such a train of qualifications as is described in this chapter. But to place a widow in the permanent appointment as teacher of other women, to be supported out of the funds of the church, would call for these items as to her worthiness as a teacher, and the genuineness of her personal needs. Widows indeed, then, means those who are actually unable to furnish their own living while giving their time to this ministry of teaching. Moffat renders this verse as follows: "Widows in real need must be supported from the funds." 1 Timothy 5:4. The original word for nephews Includes descendants In general, so that the phrase children or nephews means children or other descendants. het them, learn first denotes that these descendants should learn that the duty of supporting the widows is first upon their shoulders. Show piety means to manifest proper respect concerning their rightful obli gation toward the parents, which means near ancestors. To requite denotes the performance of that service that is needed for these relatives. Such service is what God desires and hence it will be acceptable to Him. 1 Timothy 5:5. Widows indeed is the same as in verse 3 as to her actual condition of need, but her worthiness to receive it is also considered in this verse. She is desolate because her husband is dead and she Is lonely. However, if she is a worthy disciple and puts her trust in God, she will spend her time in prayer to God, and not in the frivolous pleasures of the world. It would certainly be a good work to lift the burden of her living needs from her, and give her the valuable employment of teaching the young women. This would not only relieve her of the strain of temporal necessities, but it would give her the spiritual joy of associating with her younger sisters, as well as be a benediction to them. 1 Timothy 5:6. This verse is a specific instance of one's being dead and alive at the same time. It means she is living in sin and hence is alive to pleasure. But that knid of life separates her from the favor of God which causes her to be "dead in trespasses and sins" (Ephesians 2:1). 1 Timothy 5:7. Give in charge means to insist gravely upon the rules described, lest the cause of Christ be blamed for corruptions in the membership. 1 Timothy 5:8. His own, and especially, etc. A man might have a widowed mother or sister or aunt, living alone and desolate; or they might be residing within the group that he calls his own household. In either case it is his duty to see that their needs are taken care of so that the church will not be charged. Denied the faith. The faith is the system of righteousness under Christ, a part of the obligations of which is to care for the worthy poor. To refuse doing this duty is equivalent to backsliding from the religion he professes to practice. Worse than an infidel because this man makes no profession of believing in the teaching of Jesus, and hence Is not committing any inconsistency when he refuses to observe these obligations in his conduct of life. 1 Timothy 5:9. Taken into the number means to be placed with the widows who were to be supported out of the funds of the church. Under threescore years old. These widows were to be placed on the permanent list of dependents of the church. It was supposed that they were lonely and in the declining years of life. Some line needed to be drawn to show when they had reached that period, and no mere human judgment could have been certain when that was. Hence the apostle, writing by inspiration, directed it to be set at this age. Having been the wife of one man. In the case of an elder (chapter 3:2), it was shown that the verb "be" was used purely in the present tense, and that the requirement was merely to show he must be a married man at the time of his appointment. There is an apparent similarity in the language of the case of widows, yet the circumstances are different. A person can be a man without being married, while one cannot be a widow who has not been married. Hence the requirement in this case means to restrict the number of times she has been married, which is once. The Lord did not limit the number of times a woman might be married (if lawfully; 1 Corinthians 7:39), hence the restriction in this case was not because of moral considerations. The matter was one of inspired judgment, very much on the same principle as the age limit. If a widow was sixty years old and had been satisfied with one marriage, it would indicate a control over her nature that is not the most usual. Such a person, coupled with the list of good points in life to be mentioned next, would be a "safe risk" to be put on the permanent support and employment of the church. 1 Timothy 5:10. Well reported of for good works. It should be noted that this verse begins and ends with a general statement of good works. It indicates that the items in the body of the verse are classed as good works and not ordinances for the public services of the church. To be well reported of means she has been so generally engaged in doing various good deeds that it has gained her a favorable reputation among the people where she has lived. Brought up children. These may have been her own and also any others who were in need of home care. It was never the Lord's plan for children to be reared in human organizations, but they should be given the influences and joys of the family life. ( See Psalms 68:6.) When orphans are kept out of family homes and herded as groups in human institutions, they are deprived of the train ing that can be given only in a private home. Hence when this widow has performed such a service for children, she has done a good work and done it in the Lord's way. Lodged strangers. In the days before she was needy and lonely, she bestowed hospitality upon the wayfarer, including disciples who might have been fleeing from persecution. (See Hebrews 13:1.) Now she is unable to perform such services, but must herself have her needs provided by others. Washed the saints' feet. This was another good work and not a church ceremonial performance. The subject of feetwashing is treated in detail at John 13:5, in the first volume of the New Testament Commentary. Relieved the afflicted. This could be done by nursing the sick, or by extending comfort and sympathy to those in sorrow, etc. Diligently followed. She did not merely perform these good works incidentally or halfheartedly, but gave her best attention to all opportunities for doing good. Now that her age and financial circumstances make it impossible to continue such services, she is entitled to be cared for by the church, if she has no relatives who can do so for her. 1 Timothy 5:11. Younger widows refuse means not to take them into the list of those who are to be supported by the funds of the church. Begun to wax wanton is all from , which Thayer defines, "to feel the impulses of sexual desire." They will marry. This phrase if taken by _ itself would not state any sin, for it is the Lord's own plan for the lawful gratification of the desire (1 Corinthians 7:2). But in the case of these women, they would have been rceived among those who were supposed to be past the ordinary age when marriage would be thought of, and were lonely and ready to give their entire attention to the work of the Lord and dependent on the church. 1 Timothy 5:12. Having damnation denotes they are worthy of being condemned. Cast off their first faith means they have reversed their former claim of being alone, and ready to be devoted exclusively to the work of the Lord; they have gone contrary to the claim. 1 Timothy 5:13. It would be a natural outcome for such women who had lost their spirit of devotion, but who were still on the financial support of the church, to cease their activities on behalf of the disciples. Such persons would not be quiet on account of their restless emotions, and would become what are familiarly called gadabouts. Neither might such characters be expected to have much care about their conversation, for they would naturally see things to talk about and thus become tattlers. Such a person would also not be satisfied merely with talking "out of turn," but Paul says they would become busybodies. That is from which Thayer defines as follows: "Busy about trifles and neglectful of important matters, especially busy about other folks' affairs, a busybody." 1 Timothy 5:14. There is no word in the Greek at this verse for women, but there is in verse 11 where the translators give us "widows" for the word CHERA, where we know the apostle is speaking of the same class of persons. Hence we should conclude that In the present verse, Paul means to say for the younger widows to marry, bear children, etc. The restrictions for-widows who may be taken into the number of dependents of the church, clearly describe one who is past the childbearing age. Hence it is consistent that the ones "refused" are expected to be still able to bear children, and the apostle commands them to marry and do so. In so doing they will not only be cured of the frivolous habits described in the preceding verse, but will be doing one of the conditions on which women may be saved. Since childbearing is a condition of salvation for women in general (chapter 2:15), there is no disagreement with that for Paul to make special references to young widows in this verse. His occasion for doing so is the fact that he has been writing on the subject of widows in relation to the funds of the church. Guide the house. We know the Bible does not contradict itself, and it teaches that the husband is to have rule over his wife and the household (1 Corinthians 11:3; Ephe-sians 5:22; 1 Timothy 3:4 1 Timothy 3:12). The apostle's meaning, then, is that a wife should take charge of the work of her home, exercising discipline over her children and thus being a good homemaker (Titus 2:5), and doing all this subject to the authority of her husband. Such a life will not give the adversaries, enemies of the cause of Christ, any excuse for reproaching her manner of life. Vicious critics may wag their tongues in slanderous remarks in spite of the godly life of such a "mother in Israel," but let it not be truthfully said she gave them room for it. 1 Timothy 5:15. Some necessarily refers to widows who had unfortunately been employed by the church, and had proved the very things Paul warns against in verse 11. When their fleshly desires became active, they forsook the consecrated work they had espoused, and broke out into the disorderly conduct, proving the mistake that was made by taking in the younger widows. Since Satan is the sponsor of all evil, this backsliding of the young widows is attributed to that great enemy of righteousness. 1 Timothy 5:16. This verse is virtually a repetition of verses 3 and 8. It concludes Paul's teaching in this chapter about widows. 1 Timothy 5:17. Elders are the same rulers who are called bishops in other places. The meaning of the three names applied to the rulers over the churches of Christ is explained in detail by "general remarks" before 2 Thessalonians 2. Rule well denotes a lead or management of the flock that is very efficient. Double honor. The first word is from DIPLOOS, and both Thayer and Robinson define it, "twofold, double," and the latter also explains it. "put for any greater relative amount." Then it is not a precise mathematical figure, such as saying that two is double of one, etc. Especially designates one item that entitles this elder to the double honor, and the argument in verse 18 clearly shows that financial support is included in the honor. This is not the only place where temporal support or favors is referred to as an honor. (See the comments at verse 3.) Labor in word and doctrine. This cannot mean merely that they are teachers over the flock, for chapter 3:2 shows that all of the elders must do that. Hence the phrase is bound to mean those elders who give their whole time to "the ministry of the word" (Acts 6:4); the next verse confirms this conclusion. 1 Timothy 5:18. In immediate connection with the preceding instruction about double honor for certain elders, Paul here cites an Old Testament scripture pertaining to the reward of a laborer. Furthermore, in 1 Corinthians 9:1-14 the apostle refers to the same passage, then applies it to temporal support for those who preach the Gospel. Hence our verse (together with the preceding one) means that if an elder devotes his entire time to his work as ruler and in teaching the word, he should be "honored" by being financially supported by the funds of the church. 1 Timothy 5:19. The eldership is very important, and because of its public character of rulership, bringing it into contact with all classes of persons, it is exposed to the suspicions and little jealousies of those who might desire to injure the good name of the men in office. On the other hand, these officials are human and might fall a victim to their own unrighteous ambitions. (See Acts 20:30.) As a safeguard, then, both to the eldership and the congregation, Paul directs that at least two witnesses be available before the evangelist may receive (which means to consider) an accusation against an elder. The word before is from the Greek word EPI, which occurs several hundred times in the New Testament, and Thayer uses five pages of his lexicon in defining the word. Among its many renderings in the King James Version, I shall list some as follows: Before 14 times, in 51, on 71, upon 158. It is clear that whether we render the word by "before" or by "upon," the thought is that unless there are at least two witnesses to support an accusation against an elder, the evangelist must not act in the matter. 1 Timothy 5:20. Them that sin is often made to apply to the congregation in general. There is teaching elsewhere that indicates the necessity for every person who sins (publicly) to be exposed publicly. But the whole connection in this passage shows Paul means the elders who have been accused to the evangelist and found guilty. Rebuke is the same English word as the one in the first verse, but comes from an entirely different original. It is from ELEGCHO,. and I will quote Thayer's entire definition (the words in italics), including that for our verse and several other passages: "To convict, refute, confute; by conviction to bring to light, to expose; to find fault with, correct; to reprehend severely, chide, admonish, reprove; to call to account. show one his fault; to chasten, punish." From the various shades of meaning in the word at hand, it is evident that the evangelist in charge is to hear the testimony of the two or more witnesses. If he believes the accusation is true, he should so state it in the hearing of the congregation. What final disposition he makes of the case will depend on the reaction of the elder to the public rebuke. If he refuses to make the adjustment, then he must be "punished" (one part of the definition of the original word) by removal from of ,e, which will conclude the official work of the evangelist in the case. The reason this is to be done before all is that others also may fear. They would be impressed with the seriousness of public exposure of sin, and thereby be induced to watch their own conduct. 1 Timothy 5:21. I charge thee before God, etc. Timothy was to realize the seriousness of the charge by knowing that Paul was not the only one who was concerned in the matter, and that others would be witnesses of the way he conducted the duties of his work as an evangelist in charge. Elect angels. The first word is from MUM-TOS, and Thayer's general definition is, "picked out, chosen." He offers the following explanation of the phrase in connection with this verse: "Those whom God has chosen out from other created beings to be peculiarly associated with him, and his highest ministers in governing the universe." (See Hebrews 1:13-14.) Doing nothing by partiality. There might be a temptation to prefer one person or perform one act instead of another under pressure of prejudice. Timothy is charged to be fair and execute his duties unpleasant though they may be, "without fear or favor," regardless of who may be involved in any case coming up. 1 Timothy 5:22. Lay hands could not refer to the laying on of hands literally for the purpose of conferring a spiritual gift; that required the hands of an apostle (Acts 8:14-18 Acts 19:5-6). The rest of the verse, which is the opposite of laying hands suddenly, indicates the meaning of the phrase. Paul had just dealt with the disciplining of elders, hence this verse means for Timothy not to be hasty in laying hands of discipline on any man. Neither should he be indifferent or unduly tardy in handling the charge, for that would encourage such a man in his wrong, and the evangelist would thereby become a partaker of other men's sins. By avoiding both extremes, Timothy would keep himself pure as regards the evil at hand. 1 Timothy 5:23. Travelers through the territory of Ephesus testify to the unwholesomeness of drinking water available there. And this verse directly mentions that Timothy had oft-recurring infirmities, involving a condition of his stomach. It is generally known that wine is a good tonic in ailments of the stomach, satisfying both to the demands of thirst, and soothing to the delicate tissues of this digestive organ. But the amount of wine necessary for such medical and nourishing purposes would not meet the craving of one who wished to drink it as a beverage. Hence Paul tells him to use a little wine, on the same principle he requires elders and deacons to be "not given to much wine" (chapter 3:3, 8; Titus 1:7). Some commentators think this verse is misplaced as to its appearance in the epistle here, since it seems to be an abrupt change of subject. But the evangelist was working under difficult and trying tasks, and it was especially necessary, therefore, for him to take the best care of his body and conserve his strength for the responsibility. 1 Timothy 5:24. The Englishman's Greek New Testament renders the first clause, "The sins of some men are manifest" [are plainly seen]. Judgment is from KRISIS which Thayer defines, "opinion or decision given concerning anything." Going before denotes that people can form their judgment as to whether the man's conduct is right or wrong before much time passes. Some men they follow after. Their sins are so un-apparent that people will not realize the man's real character for a long time after he has committed them; sometimes not until after he is dead. 1 Timothy 5:25. This verse has the same meaning as the preceding one, except that it is about the actions of good men instead of evil. A righteous man's good deeds are not always realized at first, but they will become known finally; they cannot always be hid. The truths of these two verses show why an evangelist should not be too hasty in forming his verdict concerning an accused elder. David Lipscomb Commentary On 1st Timothy 61 Timothy 6:1 Let as many as are servants under the yoke—[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such rela­tions by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery ex­isted throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion. The rela­tion of both masters and servants was recognized by the apos­tles. Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the yoke means in slavery.count their own masters worthy of all honor,—They were not to think for a moment that Christianity was to interfere with the existing social relations and put master and slave on an equality on earth, but they were to show respect and honor to their own masters.that the name of God and the doctrine be not blasphemed.—That no reproach be brought upon the name of God whom the servants worshiped. On the other hand, the fidelity of the Christian servant in the discharge of all the duties laid on him by the master should commend his religion to his master. 1 Timothy 6:2 And they that have believing masters, let them not despise them,—Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ, brethren invested with equal rights; [and the slave might con­clude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influ­ence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.]because they are brethren;—The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him.but let them serve them the rather, because they that par­take of the benefit are believing and beloved.—On the other hand, let the service be more cheerful because they are breth­ren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors.These things teach and exhort.—It is likely that disturb­ances had taken place over these questions. On such ques­tions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil- disposed persons had been teaching differently and arousing discontent and a rebellious spirit.1 Timothy 6:3 If any man teacheth a different doctrine,—The form of statement here used is general, but it comprehends all teach­ing contrary to that of the inspired apostle. It is quite prob­able that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters.and consenteth not to sound words, even the words of our Lord Jesus Christ,—This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated, by the government. [Here he was in all probability referring to such sayings of the Lord as: “ Then saith he unto them, Render therefore unto Caesar the things that are Caesar’ s; and unto God the things that are God’ s.” (Matthew 22:21.) “ Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to “ sound words,” though they were the words of the Lord Jesus Christ.]and to the doctrine which is according to godliness;—Such a state of insubordination and discontent as they would pro­duce would be a great hindrance to the progress of the gospel.1 Timothy 6:4he is puffed up, knowing nothing,—He is self-conceited, thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know. They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings. Hence he breaks and changes no relation by sudden and violent means.but doting about questionings and disputes of words,—They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life, and only tend to stir up strife and useless discussion, and to make men discontented and rebellious.whereof cometh envy,—Envy is uneasiness, pain, mortifica­tion, or discontent, excited by another’ s prosperity, or by his superior knowledge, or possessions.strife,—Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake.railings,—Harsh and abusive language toward those who will not concede a point— a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude.evil surmisings,—Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who would please God that it should be sedulously avoided. The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit.1 Timothy 6:5wranglings of men—These words close the long cata­logue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work.corrupted in mind—[They 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.]and bereft of the truth,—[This indicates that the truth was once theirs. They had 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. The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.]supposing that godliness is a way 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 the doctrine of Christ. Godliness was not designed to be a 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 gospel are examples of this class. Such persons would be “ teaching things which they ought not, for filthy lucre’ s sake.” (Titus 1:11.)]1 Timothy 6:6 But godliness with contentment is great gain:—Content­ment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an un­failing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]1 Timothy 6:7for we brought nothing into the world, for neither can we carry anything out;—Every earthly possession is only meant for this life— for the period between the hour of birth and death— then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves.1 Timothy 6:8but having food and covering we shall be therewith con­tent.—What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely neces­sary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.]1 Timothy 6:9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,—The eager­ness for riches brings temptations to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being.such as drown men in destruction and perdition.—There is no truth more plainly taught on the pages of inspiration than all unjust means— or means gained when we make anxiety for money the chief end of our labors— bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are cen­tered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruc­tion of the poor, frail human body first. This premature break­ing up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.]1 Timothy 6:10 For the love of money is a root of all kinds of evil:—An inordinate desire of earthly things or of what belongs to our neighbor. Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, op­pressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered.which some reaching after have been led astray from the faith,—Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.]and have pierced themselves through with many sorrows.—They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the con­scious failure of attaining life’ s best end.]1 Timothy 6:11 But thou, O man of God,—“ Man of God” is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2 Timothy 3:17.)flee these things;—Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings.and follow after righteousness,—The apostle says: “ Be not overcome of evil, but overcome evil with good. (Romans 12:21.) The “ man of God” fleeing from all covetous longings for money must follow after righteousness, shape his inner life after “ the law of the Spirit of life in Christ Jesus,” which makes “ free from the law of sin and of death.” (Romans 8:2.)godliness,—Godliness gives contentment with food, raiment, and what at present we enjoy.faith,—Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1 Peter 1:3-12.)love,—Love is manifested in doing good to our fellow men, and the divine law tells us that it is the only way we can do it, hence “ love therefore is the fulfillment of the law.” (Romans 13:10.)patience,—[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.]meekness.—Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own— submission to the divine will.1 Timothy 6:12 Fight the good fight of the faith,-—Faith in God calls man to a vigorous fight with evil in his own soul that he against the influences of the flesh may keep the faith, and then it summons him to maintain the faith in the world. The Christian teacher especially had to maintain that truth against the fierce opposition of the world, and before the world both in precept and example of what faith in Christ will make of a man.lay hold on the life eternal,—He was to do the things re­quired to gain eternal life. In fighting “ the good fight of the faith” a man lays hold on eternal life because faith leads him to do the things that fit him for eternal life.whereunto thou wast called,—Unto the attainment of eter­nal life Timothy had been called.and didst confess the good confession in the sight of many witnesses.—Timothy was brought before the rulers, was im­prisoned for confessing and not denying that Jesus is the Christ. Of him it is said: “ Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you.” (Hebrews 13:23.) Certainly the greater probability is that his confession took place when he was on trial for his life. The special merit in the confession was in making it in the face of danger and even death.1 Timothy 6:13I charge thee in the sight of God,—He cautions him to remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon himself.who giveth life to all things,—God is the source of all life, and from him all life comes. “ In him was life; and the life was the light of men.” (John 1:4.)and of Christ Jesus, who before Pontius Pilate witnessed the good confession;—This confession of Jesus Christ was made when he was on trial for his life before Pontius Pilate. The special merit in the confession was in making it in the face of danger and death— an occasion similar to that in which he warned the twelve to confess and not to deny him. Paul says: “ Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:9-10.) This was addressed to Christians, not concerning the plan of entering into the church and having their sins pardoned, but of the course that would lead to eternal life. Faith in God and the courage to confess Christ is just as essential to salvation at every step through life down to death itself as they are at the beginning.1 Timothy 6:14that thou keep the commandment, without spot, without reproach,—Here Paul specifies what the charge was that he was commanding in such earnest, solemn language to Tim­othy. The commandment was the teaching of Jesus Christ, the gospel message, that was to be proclaimed in all its fullness; and that it might be done effectually it was needful that Timothy should be without flaw— should live the life he preached. The false teachers of whom he had been speak­ing (well known to Timothy) by their lives had dishonored the glorious commandment which they professed to love and teach.until the appearing of our Lord Jesus Christ:—The coming of the Lord was of all events the goal which all were to keep in view. Death is regarded as the coming of the Son of man to those who die. It might mean until death. If kept till then, it will be kept till the coming of the Lord to judge the world.1 Timothy 6:15which in its own times he shall show,—At the time appointed by the Father— Jesus will show forth his coming to the world (Matthew 24:27-31)— the time which the Father has appointed by his own authority (Acts 1:7) and said to be known only to him (Mark 13:32). But the Father’ s time is Christ’ s own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations. It is possible, therefore, to in­clude in these times the Lord’ s coming to Christians individually to take them to the home prepared for them. (John 14:3.)]who is the blessed and only Potentate,—A potentate is one possessing power, a governor or ruler. Jesus said to his dis­ciples after his resurrection from the dead: “ All authority hath been given unto me in heaven and on earth.’’ (Matthew 28:18.) And “ he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjec­tion, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.” (1 Corinthians 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved.the King of kings, and Lord of lords;—The King over all kings, the Ruler of all rulers of whatever name or power.1 Timothy 6:16who only hath immortality,—Immortality means free­dom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God. He alone can impart it to others. “ For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5:26.) “ For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.” (John 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all.dwelling in light unapproachable;—The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eter­nal power.whom no man hath seen, nor can see:—The light of Jesus is blinding to all who approach him in mortal frame. We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness.to whom be honor and power eternal.—To whom— as alone within himself is worthy and to whom they properly belong— let honor and eternal power be ascribed.Amen.—This word marks the close of the doxology.1 Timothy 6:17 Charge them that are rich in this present world, that they be not high-minded, nor have their hope set on the uncertainty of riches,—Paul had already given fearful warning against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to how those who possessed riches should use them. He tells Timothy to charge them to be not uplifted with pride on account of riches— that riches are uncertain. They take wings and fly away; they do not bring the happiness they promise. One must not trust them for true good.but on God, who giveth us richly all things to enjoy;—No more distinct promise of earthly good was ever made to Jews than this promise to Christians. The same promise is made distinctly to the faithful Christians at Philippi: “ And my God shall supply every need of yours according to his riches in glory.” (Philippians 4:19.) Some erroneously claim that under the law of Moses temporal blessings alone were promised, and under the law of Christ only spiritual blessings. Under Christ the promise of temporal blessings has not been with­drawn. They are as great as under Judaism, but under Christ the spiritual blessings have been added. Hence, Christ says: “ I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’ s sake, but he shall receive a hundredfold now in this time, . . . and in the world to come eternal life.” (Mark 10:29-30.)1 Timothy 6:18that they do good, that they be rich in good works,—These words seem to point to the highest enjoyment procur­able by those rich— the luxury of doing good, of helping others to be happy, the only enjoyment that never fails.that they be ready to distribute, willing to communicate;—Free to come into fellowship with those at work for Christ by aiding them.1 Timothy 6:19laying up in store for themselves a good foundation against the time to come,—The foundation of their hope for eternal life is that through faith in Jesus Christ they have used their riches in doing good to the poor. When they do it through faith in Jesus Christ, they will use it in his name as he directs. Riches impose a fearful responsibility on man. They tempt him to do wrong. There is great temptation to lift him up with pride. The world flatters and fawns upon him because of his riches. The churches do it, give him the chief seats, and give him power and influence as a member of the church because of his money. The care of his riches takes his time and attention and tempts him to forget God and the duties he owes to him. Riches, when used humbly and faith­fully in the name of Jesus Christ to honor God and to do good to man, are wings to lift him heavenward. Hoarded, gloried in, used to exalt in the world and gratify his fleshly appetites and desires, they are as a leaden weight around his neck to drag him down to ruin.that they may lay hold on the life which is life indeed.—The right use of riches lays a foundation from which the rich may lay hold on the life eternal.1 Timothy 6:20O Timothy, guard that which is committed unto thee,—This is an affectionate and earnest appeal to Timothy to guard the work committed to him. Do not alter, add too, or take from it. Be faithful in keeping and teaching it. That is the only thing that could help him or his hearers.turning away from the profane babblings and oppositions of the knowledge which is falsely so called;—Turn away from these useless talks and subjects that bring no profit. Too much attention given to errors may, and often does, lead into errors. As a rule, men who become hobby riders are not benefited by discussion, and frequently others are injured by such. When a man exalts one truth above another truth of the Bible, and teaches that to the neglect of other truths, he does evil and not good. But, as a rule, the best treatment is not to yield to him, not to argue with him, but press forward the work of God.1 Timothy 6:21which some professing have erred concerning the faith.—When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy.Grace be with you.—These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle. Verse 1 This final chapter has a pungent paragraph on the reciprocal duties of slaves and masters (1 Timothy 6:1-2), stern warnings against senseless disputations and covetousness (1 Timothy 6:3-10), a beautiful admonition for the man of God to live a life worthy of the good confession (1 Timothy 6:11-12), a great Christological doxology (1 Timothy 6:13-16), instructions for the rich Christians in Ephesus (1 Timothy 6:17-19), and the final word to Timothy, concluded with a brief benediction (1 Timothy 6:20-21). Let as many as are servants under the yoke count their own masters as worthy of all honor, that the name of God and the doctrine be not blasphemed. (1 Timothy 6:1) Let as many as are under the yoke ... How many were these? It is estimated that there were sixty million slaves in the Roman Empire at the time of the writing of this letter; and it is hardly necessary to detail the facts concerning their miserable lot.[1]The ancient empire was built upon slavery, at that time a world-wide institution, recognized and practiced in every nation under heaven. That slaves formed a considerable portion of all the congregations of Paul's day may be inferred from the extensive teachings on the subject in 1 Corinthians 7:21-24 1 Corinthians 12:13; Ephesians 6:5-8; Colossians 3:11 Colossians 3:22; 1 Peter 2:18 and also in 1 Corinthians 1:27-29. The holy gospel must have been especially welcomed and appreciated by slaves who, despite being at the bottom of the social and economic ladder, were nevertheless qualified to receive the glorious promises of Christian truth. "It must have been an unspeakable comfort to the poor slave."[2] In addition to large numbers of slaves being Christians, there is also the likelihood that some of them were even elders. "C. K. Barrett suggested that Paul may have had in mind elders who were slaves."[3]Under the yoke ... There are two words in this little paragraph that carry inherent criticism of the institution of slavery. "Yoke" is one of them, and the other is "master," coming from a particular Greek word "[@despotes] (from which our "despot" is derived), meaning one who has dominion."[4] Nevertheless, there is no militant condemnation of slavery in the New Testament; and, of course, modern critics have been very unfair and unperceptive in commenting on this. See below: AND SLAVERYFor the apostles to have attempted to eradicate slavery "by preaching it as hateful to God and degrading to men would have produced rebellion and revolution in its darkest and most violent form; and Christ did not propose to break up such relations by violence."[5] There was also another side to the problem. If becoming a Christian had been equated with emancipation, the churches would have been overwhelmed with a flood tide of unregenerated men, seeking not Christ or holiness, but freedom from their chains, creating circumstances which would immediately have destroyed Christianity from the earth. "It would have been impossible for the Christian church to strike overtly in any effective way at the institution of slavery; but indirectly the church sounded the death knell of the institution."[6]This was done by teaching the dignity of man, the supreme value of the individual, and those very Christian graces admonished in this chapter. In any kind of a revolution attempted by Christians, the entire movement would not only have been crushed; but horrible and extensive bloodshed, famine, death and pestilence would have prevailed. The great principle of Christianity looking to the reform of existing social evils is that of working "as leaven," and not as "dynamite." Count their own masters as worthy of all honor ... This was the basic requirement for all slaves, upon penalty of death for violation; so the sanity of such instruction is apparent; but the new-found liberty in Christ would have tempted some, due to human nature, to despise their masters. Thus, the thought here is to the effect that Christianity makes anyone a better person, therefore a better employee, a better master, or even a better slave. And those slaves fortunate enough to have Christian masters were to be willing to extend even more and higher honor to them. Of course, the master, if a real Christian, would respond in kind, which would benefit his slaves, some of whom, no doubt, received their freedom as a result. The principle behind this was thus stated by White: The Christian slave is to remember that the fact of his master being a Christian, believing and beloved, entitles him to better service, if possible, than that due to a heathen master ... If the spiritual status of the master be raised, the quality of the service rendered is not to be lowered, but rather idealized.[7]Men may despise this ethic if they choose to do so, but it was this very thing that broke the back of the institution and lifted the yoke of slavery from the back of humanity. That the name of God and the doctrine be not blasphemed ...The name of God ... is here placed upon a coordinate basis with "the doctrine," showing the highest esteem in which the apostles held the sacred doctrine of the faith. The current downgrading of doctrine is hurtful, sinful and contrary to divine law. Be not blasphemed ... The word "blaspheme" here has its general meaning of "spoken against." As Spence pointed out: Any action on the part of professed servants of God which gives the enemies of the Lord an excuse to blaspheme, is ever reckoned in the Scripture as a sin of the deepest dye. Compare Nathan's words to King David (2 Samuel 12:14) and Paul's reproach to the Jews (Romans 2:24).[8][1] Paul F. Barakman, The Epistles to Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1962), p. 68. [2] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 118. [3] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 613. [4] R. C. H. Lenski, St. Paul's Epistles ... 1Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 694. [5] David Lipscomb, Commentary on 1Timothy (Nashville: The Gospel Advocate Company, 1942), p. 176. [6] J. Glenn Gould, op. cit., p. 613. [7] Newport J. D. White, Expositor's Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 140. [8] H. D. M. Spence, Ellicott's Bible Commentary, Vol. VIII, 1Timothy (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 209. Verse 2 And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort.Believing masters ... By spelling out slave duties to both kinds of masters, Paul left no room to be misunderstood. See under preceding verse. Let them not despise ... Lipscomb concluded from this and the following verses that "We may justly conclude that evil-disposed persons had been teaching differently and arousing discontent and a rebellious spirit."[9] It is a strange paradox of human nature that the more mild and tolerant any authority may be the less respect it is likely to command. This is not to be the attitude of Christian slaves. Let them serve them rather ... means let them serve them, if possible, with even better service. They that partake of the benefit ... as rendered here indicates the masters, who, because they are believing and beloved, should receive of this better service. Some commentators render the words differently, applying them to the slaves, who by better service may receive more considerate treatment. As a matter of fact, both interpretations are true. The principle is also applicable to all human relations and all human institutions, regardless of their desirability. Christianity pours in the oil that lubricates and improves even the most unsavory situations. ENDNOTE: [9] David Lipscomb, op. cit., p. 177. Verse 3 If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;The character in view here would be denounced in the most vehement language in the next verse; but this description of the one to be denounced should be carefully noted. Different doctrine ... The very fact of a doctrine's being new to the New Testament is enough to condemn it. Paul's opinion of "new ideas" in the realm of theology was simply to the effect that their advocates were both evil and "sick." As Stibbs put it: There is a contrast here between teaching which is "healthful" and teachers who are "sick" (see the English Revised Version margin (1885)). Teaching is continued as "sound" or "wholesome": (1) by having Christ as its author and (2) by the God-fearing conduct of the teacher.[10]Lenski denied that this verse has primary application to the false teaching leading to the insubordination of slaves; but Spence felt that this may be allowed: There is little doubt that some influential teaching, contrary to St. Paul's, on the subject of the behavior and disposition of slaves was in the apostle's mind when he wrote 1 Timothy 6:3,1 Timothy 6:4.[11][10] A. M. Stibbs, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1175. [11] H. D. M. Spence, op. cit., p. 209. Verse 4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,This is a rather salty speech! A glance at the way various translations have rendered this is interesting: He is blinded with conceit and really knows nothing, but is crazy with discussions and controversies about words, - Richard Francis Weymouth. He is a conceited idiot! His mind is a morbid jungle of disputation and argument. - J. B. Phillips. He is a conceited, ignorant person, with a morbid craving for speculations and arguments - Edgar J. Goodspeed. He is a conceited, ignorant creature, with a morbid passion for controversy and argument - James Moffatt. As Gould remarked, "This is about as close to invective as the apostle ever came!"[12] Of course, as we have already seen, any overt assault upon the established institution of slavery in ancient society would have been an unqualified disaster for the world; and the sheer insanity of any who might have advocated it shines in this passage. Of course, other forms of senseless argument and disputation were also likewise condemned. ENDNOTE: [12] J. Glenn Gould, op. cit., p. 614. Verse 5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. But godliness with contentment is great gain:Bereft of the truth ... "Bereft implies that they once had had possession of the truth, but had lost it by their own fault."[13] Thus, these were not outside agitators who were disturbing churches, but were good apples gone bad. Supposing that godliness is a way of gain ... This applies to all who misuse sacred work for secular profit or personal benefit; but the implication is also inescapable that this relates to the slave problem. If the false teachers were advocating emancipation as a corollary of salvation, then indeed godliness would have been great gain; and there is the strongest possibility that there are echoes of that position here. Turning quickly to the counterpart of his truth, namely, that in one sense godliness is indeed great gain, he wrote the next line (1 Timothy 6:6). ENDNOTE: [13] A. C. Hervey, op. cit., p. 120. Verse 7 for we brought nothing into the world, for neither can we carry anything out;"There are no pockets in shrouds" is one of the oldest proverbs; and Paul, by these stern words, warns against the temptation to make any kind of worldly gain the sum and all of one's life. "A man's life consisteth not in the abundance of the things which he hath," said the Saviour (Luke 12:15). Verse 8 but having food and covering we shall be therewith content.Food, clothing and shelter are the three basic needs of mankind; and all three are included here. "The use of the word here seems designed to favor this double application."[14] Whoever, therefore, has food to eat, clothes to wear and shelter from the elements, with something left over for the aid of others isRICH! As Gould said, "This is a rigorous standard,"[15] and by it, there are a great many rich people. [14] Ibid. [15] J. Glenn Gould, op. cit., p. 616. Verse 9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.Paul used two metaphors in this verse to describe the people whose minds are set upon becoming rich. They are caught in a "snare," in the sense of a trapped animal, which once captured is unable to recover itself. The other is that of an exhausted swimmer who is drowned in the flood. They that are minded ... is also translated "they that desire to be." The people here condemned are not merely the rich, specifically, but those whose desire and intention are focused upon that one thing. This does not decry lawful ambition and application in one's work. White said: What is here condemned is not ambition to excel in some lawful department of human activity, which indeed may bring an increase in riches ... but the having of a single eye to the accumulation of money by any means.[16]Destruction and perdition ... "The two words taken together imply the utter ruin and destruction of body and soul,"[17] being the double disaster brought on by the foolish and hurtful lusts by which the seekers of riches destroy themselves. [16] Newport J. D. White, op. cit., p. 143. [17] A. C. Hervey, op. cit., p. 121. Verse 10 For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.The thought of this verse is parallel with 1 Timothy 6:9; and again, it is not the possession of money, but the love of it and the pursuit of it, which are condemned. The old King James Version, of course, rendered this "root of all evil"; but the American Standard Version (1901) has hardly improved it. As White said of this rendition, "It is hardly satisfactory."[18] True, making money the root of "all evil" seems a little extravagant to some; but, again from White: "When one is dealing with a degrading vice of any kind, the interests of virtue are not served by qualified assertions."[19] The old rendition that "the love of money is the root of all evil" appears to be exactly what the Greek says; and, if going beyond the truth a little in the allowance that there are SOME "evils" not attributed to the love of money, the expression stands anyway as hyperbole, a metaphor used by all of the sacred writers. Pierced themselves through with many sorrows ... This is the same thought of being drowned in destruction and perdition, mentioned in 1 Timothy 6:9. [18] Newport J. D. White, op. cit., p. 144. [19] Ibid. Verse 11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.Barakman has an interesting homily based upon the following outline of the next two verses, thus: The fact that a man has been called of God and is equipped for service by the gift of the Holy Spirit does not eliminate the necessity for strenuous effort. He must: "Flee ..." (1 Timothy 6:11). One of the best influences is a pair of heels. "Follow ..." To flee is not enough, being only negative; the positive counterpart of flight is following the Lord. "Fight ..." (1 Timothy 6:12). Whatever metaphor Paul had in mind, whether athletic or military, one phase of Christian living is certainly that of ... active resistance to evil. "Lay hold ..." (1 Timothy 6:12). Salvation is freely offered, but it must be grasped. This is a term which means "take hold once for all." "Keep ..." Excavations at Pompeii found the body of a soldier buried alive because no one came to relieve him at his post of duty. A similar faithful endurance to death is indicated by this.[20]White observed that the six virtues enumerated in this verse contrast with the six vices in 1 Timothy 6:4-5, but that "we cannot arrange them in pairs of opposites."[21]O man of God ... The force of this is very great. The word "man" is not that distinguishing the male from the female, but the word which encompasses all. It means the person worshipping and serving God, as contrasted with the money-lovers just denounced. Flee ... That is, flee from the pursuit of money; turn away from it; put it out of sight. As White well said, "the love of money in ministers of religion does more to discredit it in the eyes of ordinary people than would indulgence in many grosser sins."[22][20] Paul F. Barakman, op. cit., p. 79. [21] Newport J. D. White, op. cit., p. 145. [22] Ibid. Verse 12 Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.The military metaphor was a favorite of Paul's; putting on the whole armor of God, enduring hardness as a good soldier, and many other references are made to it in his epistles. Lay hold on the life eternal ... But was not Timothy already saved? Indeed he was, but the New Testament makes it starkly clear that fidelity on the part of Christians is also required of them if they really hope to enter heaven at last. Whereunto thou wast also called ... All men are called in the sense of being objects of God's invitation to receive eternal life; but, as so frequently in the New Testament, "a call" means one answered and responded to; and so it was with Timothy. The time of his conversion is clearly in mind here, as the immediate reference to "the good confession" proves. And didst confess the good confession ... White properly discerned this obvious reference to Timothy's baptism, thus: In the primitive church, the baptism of an individual was a matter in which the church generally took an interest and part ... This explains the "many witnesses" of Timothy's good confession.[23]Harvey also agreed that "this seems to point clearly to his baptism," adding that "The good confession in view here is that of Christ himself confessing himself the Son of God (Mark 14:62), which is analogous to the baptismal confession of Act 8:37 (KJV and ASV margin)."[24]THE GOOD Why is this called the good confession twice in a single short paragraph? 1. It is the good confession because Christ made it, under oath (Mark 14:62), the same being the legal charge upon which our Lord was condemned to be crucified (John 19:7). Christ made it and died for making it, in order that men might make it and live. 2. It is the good confession because God himself made it three times, speaking out of heaven in broad open daylight, namely, (1) at the baptism of Christ (Matthew 3:17), (2) at the transfiguration (Matthew 17:5), and (3) when the Greeks came to see Jesus (John 12:28). 3. It is the good confession because all men, evil and righteous alike, shall at last make the good confession (Philippians 2:11). Since all must make it , why not make it in this life and be saved? 4. It is "unto salvation," as also clearly appears in this verse (Romans 10:10). It is a vital part of the plan of salvation. 5. Christ himself will confess those who make it, that occasion being, in all probability, the time when the redeemed have their names written in the book of life. See full exegesis on this in my Commentary on Matthew, pp. 142,245. 6. It has been made by the saints of all ages. Nathaniel made it (John 1:49), Peter made it (Matthew 16:16), Timothy made it (1 Timothy 6:12), Nicodemus made it (John 3:2), Thomas made it (John 20:28), Judas who betrayed him made it (Matthew 27:4), the judge who tried him made it (Matthew 27:24), Pilate's wife made it (Matthew 27:19), the centurion in charge of his execution made it (Matthew 27:54), and the greater thief on the cross confessed him (Luke 23:42). 7. The same is true of the angels, and of demons. The night he was born, the angels of heaven said, "Behold there is born to you this day in the city of David a Saviour which is Christ the Lord" (Luke 2:11); and the demons said, "What have I to do with thee, Jesus, thou Son of the Most High God?" (Mark 5:7). Heaven, earth and hell all have one word of Jesus Christ, "He is the only begotten of the Father, full of grace and truth, the Son of God Most High." 8. The good confession is "good" because it is a summary of all Christian doctrine. Everything depends upon this, the rock of our salvation. It is the profoundest fact revealed in Scripture, and yet, paradoxically, it is easily understood. Like the mighty ocean, it has shallows where a child may play, and great deeps that have never been fathomed. [23] Ibid., p. 146. [24] A. C. Hervey, op. cit., p. 122. Verse 13 I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession;I charge thee in the sight of God ... This is the way Paul began a number of his numerous "charges" to Timothy. The word "charge" carries with it the meaning of an official order, one to be carried out at any cost. Who before Pilate witnessed the good confession ... Some of the critical writers made a big to-do over what they call contradictions in the gospel records of the "confession" Jesus made, some recording it in one form, others in another. It should be remembered that that was an "all night" trial. The questioning went on for hours, during most of which Jesus remained silent. Now and again he gave answer, but only when the question was so stated that his answer would be in full harmony with his divine will. When the question propounded came in one form, he replied, "Thou sayest"; but when finally, presumably about daybreak, the high priest himself put the question in such a manner as to allow one of his great "I AM" answers, Jesus did not hesitate to answer it. See Mark 14:61-62. See homily above on "The Good Confession." Verse 14 that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ:The commandment ... As Lenski said: Some think the word is called "commandment" because the gospel commands men to repent; but the New Testament shows clearly that the gospel itself is called the commandment because its preaching, teaching and inculcation were enjoined upon the apostles (Matthew 28:20 ff).[25]Without spot, without reproach ... Hervey noted that some commentators are uncertain whether these terms should be applied to Timothy's conduct or to the gospel; but they are true either way. The view here is that they are a reference to the kind of life Timothy was enjoined to live in his preaching of the gospel. The appearing of our Lord Jesus Christ ... This is a reference to the Second Advent of our Lord, all Christian endeavor being carried forward with constant respect to this eventual Coming. There is nothing here to the effect that Paul expected it to occur in his lifetime. ENDNOTE: [25] R. C. H. Lenski, op. cit., p. 721. Verse 15 which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;All of the commentaries consulted by this writer unanimously refer these words to God; but despite the reluctance to disagree with those of great learning, it must in conscience be done here. The expression "King of kings and Lord of lords" occurs nowhere else in the Bible, but one so nearly like it as to be held identical is found in Revelation 19:16; and the belief here is that the word of God is always the best comment on the word of God. The passage in Revelation leaves no doubt whatever that Jesus Christ, wearing "the garment dipped in blood," is the KING OF KINGS AND LORD OF LORDS in that passage; and thus there is no impediment to holding the same as true here. After all, in the Greek New Testament, Christ is called "God" no less than ten times, not including this passage. See comment on this in my Commentary on Hebrews, p. 31. See also Revelation 17:14. THE KING OF KINGS AND LORD OF LORDSIn this survey, we shall classify some of the Scriptures relating to the kingship of Jesus Christ, inquire as to his credentials for such authority, explore the extent and duration of his kingdom and examine some of the symbols under which that kingship is presented in the Bible. 1. Classification of Scriptures regarding the kingship of Jesus. From the moment of our Lord's birth when he was acclaimed by the wise men until he was nailed up to die under an inscription that cited him as King, Jesus Christ during his earthly ministry was everywhere and always a KING. The Bible is absolutely filled with this conception. Isaiah foretold the COMING king; John the Baptist preached the king; Paul proclaimed the king; and the apostle John extolled the king. There are four definite groups of Scriptures which set forth the kingship of Christ. A. There are those that speak of him as the king of the Jews: Wise men came from the East to Jerusalem, saying, Where is he that is born King of the Jews? (Matthew 2:1-2). On the cross, "They set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS" (Matthew 27:37). The soldiers who mocked him taunted him by saying, "If thou art the King of the Jews, save thyself" (Luke 23:37). Nathaniel hailed him thus, "Rabbi, thou art the Son of God; thou art the King of Israel" (John 1:49). B. Another class of Scriptures proclaims the universal, world-wide dominion of Christ, claiming for his kingdom all the nations of the earth and the uttermost parts of it. The second Psalm has this: I have set my king Upon my holy hill of Zion. I will tell of the decree: Jehovah said unto me, Thou art my son; This day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, And the uttermost part of the earth for thy possession (Psalms 2:6-8). The prophecy of Zechariah likewise emphasized the universality of the reign of Christ, thus: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; he is just and having salvation; lowly and riding upon an ass, even upon a colt, the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the river to the ends of the earth (Zechariah 9:9-10). C. A third class of Scriptures mentions Jesus as the possessor of a kingdom. Thus, in Matthew's judgment scene, "Then shall the King say unto them on his right hand, Come ye blessed, etc." (Matthew 25:31-34), the King in this passage being clearly "the Son of man." Others of this class are: I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom (Luke 22:29-30). Lord, remember me when thou comest into thy kingdom (Luke 23:42). D. The fourth class stands apart, because they extol the kingship of Christ in language overwhelmingly superlative, making it seem that the very capacity of language as a vehicle of thought is strained in order to carry the significant conception of Jesus Christ as King. Some of these are: For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever. The zeal of Jehovah of hosts will perform this (Isaiah 9:6-7). In addition to this are the passages here in 1 Timothy 6:15, and the passage in Revelation 19:16. The vision of Christ in Revelation portrays him as a mighty King, indeed the mightiest of all ages, followed by the armies of heaven, crowned with many diadems, arrayed in a garment sprinkled with blood, and with the sharp sword proceeding out of his mouth. "And he has on his garment and on his thigh a name written, King of kings and Lord of lords" (Revelation 19:16). Previously, John had seen a vision of the bitter forces of evil hurling their full strength against the Lord; but, he said, "The Lamb shall overcome them, for he is Lord of lords and King of kings; and they also shall overcome that are with him, called and faithful and chosen" (Revelation 17:14). Corroborating this exalted view of the kingship of Christ are the words of our Lord himself, who declared that "All authority in heaven and upon earth hath been given unto me" (Matthew 28:18). 2. What are the credentials of such a King as this? As a matter of obvious fact, Jesus Christ is King by every possible right. Hebrews 1:2-3 lists no less than seven basic credentials of King Jesus: He is King by right of inheritance (Hebrews 1:2). He is King by right of creation (Hebrews 1:2). He is King by right of personal excellence (Hebrews 1:3). He is King by virtue of identity with deity (Hebrews 1:3). He is King by right of maintenance (Hebrews 1:3). He is King by right of purchase (redeemed us from sin) (Hebrews 1:3). He is King by right of office (Hebrews 1:3). Christ has sat down on the right hand of the Majesty on high. His kingship is a fait accompli; he is no mere candidate for the throne. He is now ruling and shall continue to do so until all enemies are put under foot. Even this is not all. Christ is King by right of conquest. Through death he defeated Satan (Hebrews 2:14). He conquered death, hell and the grave. Yes, Christ is King by every conceivable right which men have recognized as the basis of such authority. Thus, we may exhaust the considerations that enter into the right of a king to rule, and in all of them, and in a thousand others unknown to us, there must be seen, invariably, the right of the King of kings and Lord of lords to rule over all men and all nations and over all things visible and invisible throughout the entirety of God's total creation. 3. Christ is therefore King in every department of life, every department of the material creation, and in every department of the spiritual universe, and in all these things throughout all time to eternity, or until Christ shall render back the kingdom to God (1 Corinthians 15:28). A. Christ is King of the universe. "All things" were made by him (John 1:1 f). "He is before all things, and in him all things consist" (Colossians 1:17). This great King lifted up the continents from the ocean floor, hurled the suns in space, spread out the heavens above; and yet his care extends even to the smallest of his creatures, not even a sparrow falling to ground without his concern (Matthew 10:29). B. He rules in the kingdoms of men. Nebuchadnezzar was sentenced to eat grass with the beasts of the field for seven years in order to teach him the lesson that this King exalts over the nations of men whom he will (Daniel 4:25). The dominion of this King is therefore without any limitation whatever. 4. We shall now view briefly some of the symbols by which the kingship of Jesus is emphasized in the Scriptures. These are thrones, crowns, swords and scepters. A. Thrones. These are said to be the ancestors of all chairs. In ancient societies, only the king sat. The throne of Solomon is described in Scripture as a magnificent elevation, ascended by six steps, with a lion on each side, and also a lion on each side of the six steps, fourteen lions in all, for "the Lion of the tribe of Judah." Michael Feodorovich, grandfather of Peter the Great, had a great throne, ornamented with 8,000 turquoises, 1,500 rubies, and many other gems. The throne of England is a gothic chair occupied by the queen upon the occasion of the opening of Parliament. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ 1 Timothy 6:2. Masters sometimes were among those who became Christians. A slave might think that when his master became a believer, that he (the master) would not be as particular about requiring good service of his slaves, and so he would become indifferent about his duties and services. Instead, the servant was not to despise (belittle or think lightly of) his master, but must recognize him in even a higher relationship, that of a brother. Partakers of the benefit. Master and slave alike, after becoming Christians, become partakers of the benefit of the improved service of the Christian slave. Teach and exhort. This is a significant phrase as the words are arranged. To exhort means to insist that one perform his known duty. It was in order, then, to insist on the brethren that they do their duty, after being taught what it was. 1 Timothy 6:3. Teach otherwise means to teach contrary to that stated in the preceding two verses. Naturally, if a man was disposed to go contrary to this teaching of the apostle, it would be because he did not want to agree with wholesome (spiritually sound or healthy) words. Even the words of our Lord Jesus Christ. The man being described would be opposed to this apostolic teaching, notwithstanding it was the doctrine of Christ. It also was according to godliness, yet this contrary man would reject such holy doctrine. 1 Timothy 6:4. He is proud means he is conceited and puffed up over his pretended learning, when in truth he knows nothing of any account. Doting is from NOSEO and defined by Thayer, "to be sick"; it is similar to the English word "nausea." The word is used in a figurative sense, and means about the same as when we speak of some person acting like a man in his dotage-. The object of this man's dotage is his extreme love of strife over unimportant words. Not only is such a contention fruitless of any good, but it produces a number of harmful results which the apostle names. Envy is the spirit that begrudges another his prosperity or other success. Strife is a contention for the sake of being different from another. Railings consist of severe and unjust expressions against others, and such expressions as would not be justified even against a person in wrong. (See Jude 1:9.) Evil surmisings means evil suspicions about the character of another, without any evidence to support them. A self-conceited person might be expected to be guilty of such thoughts against those whose sound teaching he did not like. 1 Timothy 6:5. Perverse disputings is defined by Thayer, "Useless occupation, empty business, misemployment," and Robinson defines it in virtually the same language. Men of corrupt minds would very naturally come under such a description as the foregoing. Destitute of the truth denotes a mind that never has any truth for its wild outbursts such as the apostle has been describing. Supposing that gain is godliness. These people evidently came into the church for the personal advantage they thought it would be to them. They reasoned that if a person obtained some gain after professing an interest in religion, that would prove that such gain was to be considered as a part of godliness or piety. Such characters are not worthy the association of righteous men, therefore Timothy was told to withdraw himself from them. 1 Timothy 6:6. Paul reverses the foolish notions of the vain characters he has been describing. Instead of temporal gain being the object of godliness, true gain is godliness itself, if a person is contented with it, for it is a form of wealth that will not pass away when this world comes to an end. 1 Timothy 6:7. In this verse Paul enlarges on the thought of the preceding one, and shows why godliness is real gain while the temporal wealth of this world is not. We brought nothing into this world. This is expressed by Job, chapter 1:21 as follows: "Naked came I out of my mother's womb, and naked shall I return thither," and David says in Psalms 49:17, "For when he dieth he shall carry nothing away." All of this shows the folly of making material things of the world the chief interest in life. 1 Timothy 6:8. Food meets the internal needs of the body, and raiment the external. These facts have originated the familiar phrase food and raiment, used not only in this verse, but it is one of almost universal use, and is really meant to cover all of the actual temporal needs of this life. (See Genesis 28:20.) Let us be therewith content. Not that we should limit our secular activities to what is absolutely necessary at the moment, for such a conclusion would contradict other statements of the New Testament (Acts 20:35; Ephesians 4:28). But while we are doing what we can to obtain the good things of this life, let us be thankful for what we have, even though we may not be as successful as some others. 1 Timothy 6:9. Will be rich is not a mere statement of a fact that is to come to pass, meaning that someone is going to be rich, but it is a stronger term. It means those who eagerly intend to become rich and who exert themselves to that end. There is no sin in the simple fact that one is rich, for Joseph of Arimathea was a rich man and a disciple of Jesus, yet he is never referred to in any unfavorable light (Matthew 27:57-60; Mark 15:43-47; Luke 23:50-51; John 19:38). In verses 17-19 of our present chapter, the rich are not told that their wealth is an evil, but only that they must not trust in it and that they should make the proper use of it. It is not a question of how rich a man is, but how did he obtain his wealth and how is he using it? If he obtained it by his own determination, urged by an eager desire to be rich, he will be tempted to engage in wrongful conduct that will snare him in sin. Hurtful lusts means foolish desires that are injurious to one's moral and spiritual character. Drown is used figuratively because a drowning man is one who is sinking into the water until he is overwhelmed and finally dies. These evil practices of the man so eager to become rich will cause him to be overwhelmed by' them until his soul will meet destruction of perdition, which means eternal condemnation. 1 Timothy 6:10. This verse is similar to the preceding one (which the reader should again see in connection with the present one). Love of money corresponds with "will be rich" in the other verse. And again, the love of money is where the sin comes in, not the mere possession of it. A man might have that love and yet never become rich because he is not a "financial success." But the "eager desire" is there, and that is what leads him intO sin. By the same token, a man might possess money without having the love of it in the unfavorable sense used in this verse. (See again the case of Joseph in the preceding verse.) The root of all evil. The Englishman's Greek New Testament renders this phrase, "a root of all evils," and Thayer renders all evil, "all kinds of evil." These renderings are correct from the very truth of the case. Love of money is not the root because there are many other motives for doing evil. On the other hand, there is no kind of evil that cannot be induced by the love of money, as well as by other unrighteous motives. The latter half of this verse is virtually the same in thought as that in the preceding verse; to err from the faith will bring to a guilty man the sorrow of perdition. 1 Timothy 6:11. Man of God is in the possessive case, denoting that Timothy belonged to God. However, that is true of all true disciples (1 Corinthians 6:19-20), hence it is not a title that applies to Timothy only. Furthermore, the same phrase is used in 2 Timothy 3:17, where Paul is writing of those who are completely furnished by the inspired word unto all good works, and we know that is true of all servants of God. It is true also that Timothy had some special duties to perform, that were peculiar to his place in the great system of the kingdom, but that also is true of various disciples. So it leaves all as men of God, seeing they belong to Him and are doing his service. Flee these things means more than a mere negative attitude towards evil; it means to abhor it and lose no time or effort in getting away from it. (See Romans 12:9; James 4:7.) Fleeing away from evil denotes only the proper attitude towards it. The man of God must also follow the proper course that is opposite the evil. Righteousness and godliness are really the same in effect. They mean to do that which is right when measured by the law of God. Faith requires that one not only profess a belief in the word of God, but also to be faithful in keeping its precepts. Love is from a word here that denotes a sincere interest in the welfare of others. Patience is another word for endurance or steadfastness in service to the Lord. Meekness signifies a spirit of humility in all of one's activities for God. 1 Timothy 6:12. It is a good fight because it is on behalf of a good cause and against an evil one (2 Corinthians 10:3-5; Ephesians 6:10-12). It is the fight of faith because the Christian soldier Coes not fight according to his own strategy, but goes on into battle because of his faith in the great Commander, who will not fail to obtain final victory. The soldier of the cross is not fighting to gain any temporal property or worldly possessions, but is expecting to win the crown of eternal life. Timothy, like all other warriors in the Lord's army, was called to enlist voluntarily in the army, for there are no draftees in this conflict. When a man goes into the army of his country, he is expected to declare allegiance to that country and help to defend it against the enemy. Hast professed [confessed] a good profession [confession]. Every person wishing to become a soldier of the cross (become a Christian), is required to make a public confession (Matthew 10:32; Romans 10:10). Many witnesses include whoever were present when Timothy made his confession, also the invisible (to him) witnesses mentioned in the next verse. 1 Timothy 6:13. These are some of the witnesses referred to in the preceding verse who knew of Timothy's confession of faith. To quicken means to give life to anything, and all life originates with God. Before Pontius Pilate. The first word is from EPI, which is rendered "in the days of" two times, and "in the time of" once, in other places in the New Testament. Jesus actually made the confession of his divine Sonship in the Sanhedrin (Matthew 26 : G3, G4; Mark 14:61-62; Luke 22:70); this was "in the time of" Pilate which would be a more accurate translation. However, Jesus made virtually a like confession directly before Pilate (Matthew 27:11; Mark 15:2; Luke 23:3), hence either translation is correct. An important conclusion upon the argument of Paul is, since Jesus made this good confession and (lied for it, Timothy should live for Him for whose sake he had made the same confession. 1 Timothy 6:14. Without spot, unrebukeable means for Timothy to be wholehearted in his obedience to the command of the apostle. Until the appearing. Neither Paul nor any other man knew whether Christ would come in the lifetime of Timothy or not. But when a man dies, his record is complete and will remain as it is until Christ comes. Hence to be "faithful until death" is equivalent to being so until He comes. (See Revelation 2:10.) 1 Timothy 6:15. In his times means the time for Christ to make his second appearance on the earth, the date of which no man knows. He shall show denotes that Christ will then display or give evidence of the facts about to be mentioned. God is said to be blessed because he is the source of all true blessings or happiness. (James 1:17.) The word potentate means a ruler of great and unusual power. God is here said to be the only such ruler, because all other rulers in the universe are subject to Him. There are many kings and lords among the various intelligent creatures in the universe, but God is the King and Lord above all of them. Jesus is "acting" as potentate now (Matthew 28:18), but he will give that up to his Father again (1 Corinthians 15:28), and that is when and how He will show that, after all, God is the only final and supreme Ruler. 1 Timothy 6:16. Who only hath immortality. This should not be taken to mean that no person but God may ever have immortality, for that would contradict 1 Corinthians 15:53-54, where the same Greek word is used, and where Christians are promised immortality at the resurrection. But in their case it will be something bestowed upon them. When anything is bestowed upon a person, someone has to be the giver of it, and that someone can only be an individual who did not have to receive it from another. God is the only being who has that peculiarity. He always was immortal, which means endless existence both past and future, hence a personality incapable of decay in any sense. Dwelling is from a word that means to have a permanent and uninterrupted residence. Whether considered figuratively or literally, light denotes a condition where nothing is obscured or impure or undesirable in any way. Such a condition is that where God has the dwelling just described. Man is from , and Thayer's primary definition of it is, "a human being, whether male or female." It therefore means man in the natural state since that is the only time that a human being has any sex (Matthew 22:30; 1 John 3:2). Being human and mortal is why he cannot even approach unto the infinite light that haloes the Eternal One. Of course when the righteous receive their glorified bodies, they will be able to dwell with God in glory in the glory world. No man hath seen nor can see is to be explained in the same way as just described. Honor and power will be long to God without end. Amen is added by the apostle as an expression of emphasis for the foregoing declarations concerning God. 1 Timothy 6:17. The rich are not criticized for being rich, nor told they must dis-pose of their wealth. A man can ue rich and at the same time be a good man (Luke 23:50-51). The rich were charged not to be highminded (proud) over their possessions, nor to put their trust in them. Jesus taught the same thing on the subject (Mark 10:24). Riches are called uncertain because there are so many things that can happen, often beyond the control of the owner, that can cause them to be lost (Proverbs 23:4-5). If a man's trust for the future is based on earthly riches, such a hope will be disappointed if the wealth is lost. The trust that never can bring a disappointment, is that which is based on God, for he is living (always), hence the hope that is in Him is bound to be sure. A logical reason for the surety of such a hope is in the fact that all good things come from Him (James 1:17). 1 Timothy 6:18. That they do good. A rich man can do some good that cannot be accomplished by one who has no wealth. If there were no "capitalists" in the world, very few of the advancements in the industrial department of human endeavor could be made. The command in Genesis 1:28 for man to subdue the earth would be difficult if not impossible of obeying were it not for men of great capital, hence the popular prejudice against that class of men is not justified. It is significant that the fundamental principle of communism is its cry against "capitalism." Men of wealth are told to be rich in good works, and that is supplemented by the words distribute and communicate. Not that they must give their wealth all away and render themselves without possessions, for that would make it impossible for them to continue in the requirement to be rich in good works. The only thing that men with an abundance of means are required to do in the way of distributing or giving to others is to "give to him that needeth" (Ephesians 4:28). Further than that they are permitted to use their wealth in promoting such "good works" as will be beneficial to mankind in general. Of course if the rich men are Christians, they should use their wealth in advancing the cause of Christ in such situations that require financial support. 1 Timothy 6:19. If a rich disciple will use his wealth as described in the preceding two verses, he will be "laying up for himself treasures in heaven" (Matthew 6:20), in that by such use of his earthly possessions he will gain the friendship of God and Christ, who will admit him into their home at the judgment (Luke 16:9). Such a preparation for the future is figuratively called a good foundation, and it promises an actual reward of eternal life. 1 Timothy 6:20. Timothy had been entrusted with the Gospel, and he is exhorted to keep (guard) it by avoiding profane and vain (empty and useless) babblings. Science is from the same word as "knowledge," hence there is no such thing as false science, but error is often falsely called science. 1 Timothy 6:21. If a man professes to believe this falsely-called science, it logically will lead him from the faith, which is based on the truth from the Lord.