The Greeting 1:1-2. I Paul, writing with all the authority of an Apostle of Christ Jesus, and in obedience to the direct commandment of God who has saved us from our sins, and of Jesus Christ, who is the object of our hope, send this letter to you Timothy, with all the confidence which a father feels in a true son in the faith; and I ask God, the Father of us all, and Christ Jesus our Lord, to give you grace for your work, to aid you in your difficulties, and give you peace at heart. The greeting is formal and elaborate; it is partly personal to Timothy , but also official , perhaps because the letter is meant to be read to others (cf. μεθ ʼ ὑμῶν , 6:20), and to be treated as an authoritative guidance for the Church or Churches to which Timothy has to communicate its regulations; it is to strengthen Timothy’ s hands against false teachers; cf. 1:11, 2:7. 1. ἀπόστολος ] εὐθέωςτοῦἀκροατοῦτὴνδιάνοιανεἰςτὸνἀποστείλανταπαραπέμπει (Chrys.). χριστοῦἸησοῦ ] In the other Epistles (Jas., Pet., Jude, Jn.) the order is Ἰης . Χρ ., perhaps because to their writers the memory of the earthly life had been the first thing; in St. Paul the order is generally Χρ . Ἰης ., perhaps because the knowledge of the Heavenly Messiah came before that of the earthly life; but there is no uniformity in him, though when he refers to facts of the earthly life the order is often Ἰης . Χρ . 6:3, II 2:8, 1 Corinthians 2:2, 1 Corinthians 2:3:11, 1 Corinthians 2:15:57, 2 Corinthians 8:9. For a full examination of the usage, cf. I.C.C., Galatians, pp. 392 ff. κατ ʼ ἐπιταγήν ] ἐπιταγή , Paul only in N.T. (1 Corinthians 7:6, 1 Corinthians 7:25, 2 Corinthians 8:8, Titus 2:15); κατ ʼ ἐπιταγήν (Titus 1:3, Romans 16:26). It suggests a royal command which must be obeyed, cf. Esther 1:8, and was used of divine commands (cf. M.M. s.v.). Ramsay quotes κατ ʼ ἐπιταγὴντοῦΚυρίουΤυράννουΔιός (Inscr. Le Bas Waddington, No. 667). Here it refers primarily to the choice of Paul as an Apostle (2:7, Acts 22:14), though it may include the wider command of the King of all the ages (cf. 1:17, 6:15), revealing the message of salvation (Romans 16:26) and calling for obedience, cf. εἰςὑπακοὴνπιστέως (Romans 1:5). It gives the commission in virtue of which he acts, and the rule and standard of his work. Paul writes because necessity is laid upon him (1 Corinthians 9:16-18); he is anxious to be able to report to his Lord, when He returns, κύριε , γέγονενὃἐπέταξας (Luke 14:22). θεοῦσωτῆροςἡμῶν ] Possibly with an allusion to the heathen use of the title as applied to Zeus, Apollo, or Æ sculapius (Titus 2:13 note) cf. Harnack, Exp. of Christianity, i. 2. 2;, but the phrase is Jewish, Deuteronomy 32:15, Psalms 24:5, Luke 1:47, Jude 1:25. By St. Paul it is applied to the Father in 1 Ti., to Christ only in 2 Ti. (1:10), to the Father and to Christ in Tit.: in the earlier Epistles only to Christ, Ephesians 5:23, Philippians 3:20, but cf. 1 Corinthians 1:21. Here it anticipates the thoughts of 1:15, 2:3, 4, 15, 4:10, 16. τῆςἔλπιδοςἡμῶν ] On whom we place our hopes, whom we hope to see and to be like; cf. Colossians 1:27 Χριστὸςἐνὑμῖν , ἡἔλπιςτῆςδόξης , and 1 John 3:2, 1 John 3:3. Cf. Psalms 64:6 ἐπάκουσονἡμῶνὁθεὸςὁσωτὴρἡμῶν , ἡἔλπιςπάντωντῶνπεράτωντῆςγῆς : Wisd 14:6 ἡἔλπιςτοῦκόσμου , of Noah (Wohlenberg). Liv. xxviii. 39: “ spem omnem salutemque nostram,” of Scipio (Wetstein). Similarly κύριε , ὑπομονὴἸσραήλ , Jeremiah 17:13. Here the phrase has almost become a fixed title, as it has become by the time of Ignatius (Trall. Inscr. and 2, Magn. 11, Ph. 5 and 11, Eph. 21. Cf. ἡτελείαπίστις , ad Polyc. 10): and Polycarp, Phil. 8. 2. Τιμοθέῳ ] Cf. Introd., p. xxvi. γνησίῳτέκνῳ (dilecto, Vg.; germano, Ambros.; viscerali, itg.) perhaps combines the thought of 1 Corinthians 4:17 “ my true son whom I have begotten and to whom I have a right to appeal,” with that of Php 2:20-22 , “ my son whom I know that I can trust,” perhaps with implied contrast to others who had failed him, inf. 3-11, 6:3-10. Dibelius compares the use of father and son for teacher and pupil in the Mysteries, quoting Poimandres 13:3, p. 340 (Reitzenstein), μὴφθόνειμοι , πάτερ · γνήσιοςυἱὸςεἰμίδιάφρασονμοιπαλιγγενεσίαςτὸντρόπον . ἐνπίστει ] Cf. ἐνΧριστῷ , 1 Corinthians 4:15; ἐνκυρίῳ , ib. 17. There the stress is on the spiritual sphere, here on spiritual character, faith in and loyalty to Christ; cf. 4. 5 and Titus 1:4 κατὰκοινὴνπίστιν . χάριςἔλεος , εἰρήνη ] For χάρις and εἰρήνη , cf. S.-H., Romans 1:5-7: ἔλεος is found in prayers combined with εἰρήνη ), with εἰρήνη and ἀγάπη in Jude 1:2, with χάρις and εἰρήνη , as here, only in 2 Timothy 1:2, 2 John 1:3. The addition in 1 and 2 Ti. (not in Titus) may have reference to Timothy’ s difficulties at Ephesus. τοῦτοἀπὸπολλῆςφιλοστοργίας · πλείοναγὰρἐπεύχεταιτῶσͅπαιδί , δεδοικὼςὔπεραὐτοῦκαὶτρέμων , Chrys.; cf. ἠλεήθην 14. 16 he invokes for his son the mercy which had aided himself. ἀπὸθεοῦπατρὸςκαὶχρ . Ἰ . τοῦκ . ἡμῶν ] cf. S.-H., Romans 1:7; Frame, 1 Thessalonians 1:1. πατρός is here, perhaps, limited by ἡμῶν (cf. 1), or quite unlimited “ the Father,” ἐξοὗπᾶσαπατριὰὀνομάζεται , Ephesians 3:15; the father invokes blessings on his spiritual son from the source of all fatherhood. 1:3-20. Appeal to Timothy. Warn the false teachers at Ephesus not to waste their time on myths and genealogies and teachings about the law to the neglect of the true spiritual aim of the gospel. They entirely misunderstand the true purpose of the law, as seen in the light of the gospel. Its purpose was to control sin, but the gospel saves from sin; yes, it saved me the chief of sinners, and I was allowed to be its preacher. Do you then, as my true child, hand on this charge, and be warned by the fate of Hymenæ us and Alexander. Note.— The key-words of the section are πίστις with its cognates (cf. 1, 4, 5, 11, 12, 13, 14, 15, 16, 19 bis) and ἀγάπη (5. 14), which are contrasted with intellectual speculation: cf. the contrast between γνῶσις and ἀγάπη in 1Co_8, between speaking with tongues and prophesying in 1Co_14. 3-11. Paraphrase. I wrote to press on you the purpose with which I urged you to stay in Ephesus when I had to leave for Macedonia. It is that you should strictly charge certain teachers there— I need not mention their names— not to pride themselves on being teachers of novelties, or to waste their time on untrustworthy legends and questions of genealogies which are unending, for they only supply them with abstruse investigations, and do not help them to do their work as God’ s stewards, whose one aim is to produce faith. The whole purpose of the charge which Christ has given us, His stewards, is to produce a true spirit of love, springing out of simplicity of aim, of a clear conscience, and a sincere faith. But some of these teachers have wholly failed in these qualities, and turned out of the narrow path into worthless discussions: they claim to be Christian rabbis, but they do not understand their own assertions, nor the meaning of the subjects on which they are so positive. But we know that the law is of high value, if a teacher enforces its right purpose, if he realizes that law is never enacted to control one who is already acting rightly, but it is to control the wilful and restless, those who violate their duty to God and their neighbour in any way that is inconsistent with the sound teaching of Christ. This is the position of the law in the light of the good news that the blessed God has now communicated His glory to men and enabled them to obey. It is this good news with which I was entrusted, I on whose behalf you have to speak. Note.— With the whole section cf. Acts 20:30, and inf. 6:3-10: here, the stress is laid on the character of the teaching; there, on the character of the teachers. 3. For the historical position, cf. p. xvii. On the duty of the Bishop to check his clergy from useless discussions, cf. Chrys., de Sacerd., § § 409-412. καθὼςπαρεκάλεσα ] What is the apodosis? Probably (as Grotius suggested) ἵναπαραγγείλῃς , “ As I urged, so now see that you charge” ; ἵνα being elliptical, vid. note on Titus 3:13. If this is not so, then the sentence is an anacoluthon, cf. Romans 5:12; such anacolutha are common at the commencement of letters; cf. Ignatius, Rom_1, Eph_1, Son_1; Pap. Oxyr. x. 1299, quoted in MM S.V. καθώς . The reason is that the act of writing takes the place of an apodosis. “ As I urged, so now I write.” So on the stage the apodosis has often to be supplied from some movement on the part of the actor; cf. Soph. O.T. 325. A similar movement explains Matthew 26:50. παρεκάλεσα ] Perhaps “ encouraged,” implying hesitation on T.’ s part (so Chrys., Theod.-Mops.), but more probably “ urged.” Cf. 2:1, Philemon 1:9. προσμεῖναι (cf. 5:5, not in the earlier Epistles, but cf. Acts 13:43), slightly stronger than μένειν , “ stay on.” τισί ] They have not reached the point of shipwreck of faith, and have not had to be dealt with judicially like Hymenæ us and Alexander (20); so he tactfully mentions no names; cf. 6-19, 5:15, 24, 6:10, 21, and compare 2 Corinthians 3:1, 2 Corinthians 10:2. ἑτεροδιδασκαλεῖν , cf. 6:3, Ign. ad Polyc. 3 (Cf. κακοδιδασκαλεῖν , Clem. R. ii. 10; ἑτεροδιδάσκαλος , Eus. H.E. iii. 32). The word was possibly coined by the writer, half-parodying νομοδιδάσκαλοι . They pride themselves on being “ teachers of law” ; they are really only teachers of novelties, of things alien to the true gospel, παρὰτὴνδιδαχὴνἣνὑμεῖςἐμάθετε , Romans 16:17; ἕτερονεὐαγγέλιον , Galatians 1:6. 4. προσέχειν (c. dat. 3:8, 4:1, 13, Titus 1:14: also Luke (2), Acts (6), Heb (2), not in the earlier letters; but cf. Acts 20:28). μυθκαὶγεν . ἀπεράντοις ] ἀπέραντος , used with a note of impatient scorn (cf. ἀπεραντολογία , ἀπεραντολογεῖν ; Athenæ us, Strabo ap. Wetstein), is the emphatic word, and probably qualifies both μυθ . and γεν . Cf. the similar protest in Epict. iii. 24, σὺδ ʼ Ὀμήρῳπάνταπροσέχειςκαὶτοῖςμύθοιςαὐτοῦ (Dibelius). μυθ . καὶγεν . to be taken closely together, μύθοι being defined by γενεαλογίαι , legendary stories about genealogies; but γενεαλογίαι was used widely of any mythologies connected with the history of early founders of states. Cf. Polyb. Hist. ix. 1, 4, where ὁγενεαλογικὸςτρόπος of the historian is contrasted with the parts which deal with colonizations, foundations of cities, the policy of nations, and is said to be specially attractive to the inquisitive; and ib. 2. 1, τὰπερὶτὰςγενεαλογίαςκαὶμύθους , is contrasted with these more historical parts. So Philo calls the history of the patriarchs in the Pentateuch τὸγενεαλογικὸνμέρος (de V. Mosis, ii. 8). There may be implied here a contrast with the short, clear historical life and teaching of the Lord, “ the mystery of godliness” summed up in 3:16. Cf. 2 P 1:16 οὐγὰρσεσοφισμένοιςμύθοιςἐξακολουθήσαντεςἐγνωρίσαμενὑμῖντὴντοῦΚ . ἡμῶνἸ . Χρ . δύναμινκαὶπαρουσίαν . The exact reference of the words is uncertain. (i) Probably they refer to something Jewish; and if so, to legends and stories centring round the pedigree of the patriarchs and O.T. history which were handed down in tradition, the Rabbinical Haggada, and which are prominent in Jewish Apocalypses (so cf. Hort, Judaistic Christianity, p. 135), and were used to support the institutions of the Jewish law. The Book of Jubilees, “ an attempt to rewrite primitive history from the standpoint of the law,” based on τὸγενεαλογικόν and introducing many legends about evil spirits, or “ The Book (attributed to Philo) concerning Biblical Antiquities,” a legendary chronicle of O.T. history from Adam to Saul, dating from the 1st century a.d. (ed. M. R. James, S.P.C.K., 1917), would be the best illustrations of this. Cf. also Justin M. Dial. c. Tr. c. 112; Irenæ us, 1:30, for similar profitless discussions. This Jewish reference is made probable (i) by the fact that these teachers claimed to be νομοδιδάσκαλοι : (ii) by the clear reference in Titus 1:14 Ἰουδαϊκοῖςμύθοις : 3:9 γενεαλογίαςκαὶἔρειςκαὶμάχαςνομικάς : (iii) by Ign. ad Magn. c. 8 (possibly an allusion to this place), where μυθεύμασινπαλαιοῖςπλανᾶσθαι is a note of living κατὰἸουδαϊσμόν . (iv) The allusion to Jannes and Jambres, 2 Timothy 3:8, is perhaps drawn from such legendary Haggada. This reference is supported by Chrys., Pelagius, Thdt. τὴνἸουδαϊκὴνἑρμηνείαντὴνὑπ ʼ αὐτῶνκαλουμένηνδευτέρωσιν : and Ambrosiaster, “ de fabulis quas narrare consueti sunt Judæ i de generatione suarum originum.” F. H. Colson (J. Th. St. xix. 265-271) thinks that the reference is not to a Pharisaic Judaism, but to a “ somewhat conceited pseudo-Hellenic Judaism,” which treated the O.T. as the “ grammatici” and “ rhetores” treated Homer in literary circles; and he quotes a similar criticism of such points by Suetonius, Tiberius, c. 70, “ Maxime curavit notitiam historiæ fabularis, usque ad ineptias atque derisum,” quoted with other reff. by Mayor on Juv. 7. 234. (ii) But, possibly, to the genealogies of the æ ons, which in Gnostic teaching separated the supreme God from the material world, cf. 4:1-4. Irenæ us directly applied these words to the teaching of Valentinus (adv. Hæ r. præ f. i.), and so did Tertullian (Præ scr. 7 and 33); but neither states that our writer was referring to them, for Irenæ us applies Matthew 7:15 and Tertullian Colossians 2:8, Galatians 4:3, Galatians 5:2 to the same heretics; and Tert. (adv. Valent. 3) supposes St. Paul to anticipate these teachers, and to meet the germs of their teaching ; cf. Introd. p. xvii. ἐκζητήσεις ] Here only in N.T., “ out-of-the-way researches” (Cf. ἐκζητεῖν , Ecclus 39:1, 3 (of the Jewish Rabbi, σοφίανπάντωνἀρχαίωνἐκζητήσει . . . ἀπόκρυφαπαροιμιῶνἐκζητήσει ), 1 P 1:10 and “ eruere” ). For the distinction from ζητήματα , cf. Acts 15:2 γενομένης . . . ζητησέωςοὐκὀλίγηςἔταξαν . . . ἀναβαίνειν II. καὶ B. περὶτοῦζητήματοςτούτου . οἰκονομίανθεοῦ ] “ God’ s stewardship,” i.e. they do not help them to carry out the stewardship entrusted to them by God; cf. Titus 1:7 ὡςθεοῦοἰκονόμον : supra 1 κατ ʼ ἐπιταγήν : 11 ἐπιστεύθην . Ign. ad Eph_6, πάνταὃνπέμπειὁοἰκοδεσπότηςεἰςἰδίανοἰκονομίαν . The metaphor is a favourite one with St. Paul (cf. esp. 1 Corinthians 9:17) and St. Luke: elsewhere only in 1 P 4:10. This is ultimately “ God’ s own method,” His “ scheme of salvation” (cf. Ephesians 1:10, Ign. Eph. 18, 20 (ubi v. Lightfoot), Clem. Alex. Strom. i. 24: οἰκονομίακαθ ʼ ἣνἐπαιδεύοντοἙβραῖοι . . . εἰςμόνοντὸπιστεύειντὸνθεὸνεἶναι (quoted with other interesting illustrations in Tatiani, Or., ed. Schwarz, Texte und Unters. i. 4, 1, pp. 86-90); but the analogy of Tit 1:7 shows that this is not the primary thought here, and is almost conclusive against the reading of the Western text, οἰκοδομήν , for which cf. 3:15, 1 Corinthians 3:9, and supra, p. xxxvi. τὴνἐνπίστει ] which has faith as its central principle— faith in the steward (cf. 1) and faith in those whom he teaches (cf. 5); faith, not abstruse questionings (cf. 4); faith, not stress on law (7-11); cf. Col_2, Gal_3. 5. τὸδὲτέλος ] τούτεστιτὸσυνπλήρωμα , cf. Romans 10:4, Chrys.; but here the metaphor is of “ the way” . “ The goal,” “ the true end to be reached” ; cf. Ign. Eph. 14, ἀρχὴμὲνπίστις , τέλοςδὲἀγάπη . τῆςπαραγγελίας ] i.e., primarily, the charge which Timothy has to give (παραγγείλῃς , 3; παραγγελίαν , 18): but the last words, οἰκοδ . θεοῦτῆνἐνπίστει , have carried the mind on to the whole scheme of salvation, and perhaps extend the meaning more widely— the end of all Christian moral preaching, the whole moral charge which is given to God’ s stewards; cf. ἡδιδασκαλία , 6:1: ἡἐντολή , 6:14: τὸκήρυγμα , 1 Corinthians 1:21. ἀγάπη ] Cf. Galatians 5:6 πίστιςδι ʼ ἀγάπηςἐνεργουμένη , inf. 1:14, 2:15, 4:12, 6:11. ἐκκαθαρᾶςκ .] Cf. 2 Timothy 2:22, 2 Timothy 2:1 P 1:22 (Si v.l.), Matthew 5:8. It is an O.T. conception, Genesis 20:5, Genesis 20:6, Job 11:13, Job 33:3, Psalms 23:4, Psalms 50:12. συνειδήσεωςἀγ .] 1:19, 1 P 3:16, 21; καλή , Hebrews 13:18; contrast συνειδ . πονηπά , Hebrews 10:22. For the history of the word, which is of Greek philosophic origin, cf. S.-H. on Romans 2:15; Bonhoffer, Epiktet und das NT, p. 156. ἀνυποκρίτου ] 2 Timothy 1:5 “ a word chiefly Christian” (but used in Wisd 5:19, 18:6), “ as might be expected from Our Lord’ s warnings against ὑπόκρισις and ὑποκριταί , partly from the high standard of veracity set up by the Apostles; cf. James 3:17 , Romans 12:9, 2 Corinthians 6:6 , 1 P 1:22 ” ; Hort ad Ja. l.c. The words are in an ascending scale, simplicity of aim, which is always ready to listen to truth , a constant desire to do right, and a faith which accepts Christ as its guide with sincerity and consistency (cf. Galatians 2:13), resulting in love for God and man. All these qualities can be re-created in the penitent sinner; cf. Psalms 50:12, Hebrews 10:22, Hebrews 3:12. 6. ὧν ] Failure in these moral qualities loses sight of the true goal; cf. 1:19. ἀστοχ .] 6:21, 2 Timothy 2:18 (only in N.T.), Ecclus 7:19, 8:9, and common in Polybius and Plutarch, “ failing to strike,” or perhaps, rather more definitely, “ taking no pains to aim at the right path” ; cf. the description of their character in 6:3-5, Ecclus 8:9 μὴἀστόχειδιηγήματοςγερόντων : and for the thought, Matthew 7:14. ἐξετραπ .] 5:15, 6:20, 2 Timothy 4:4, Hebrews 12:13 only in N.T. ματαιολογία here only in N.T.; cf. Titus 1:10, Romans 1:21. 7. νομοδιδάσκαλοι ] Perhaps without reference to the Jewish law, half-ironical, “ claiming to be professors of moral philosophy” ; cf. Epict. ii. I, 25, πῶςοὖνἔτιὑμῖνπιστεύσομεν , ὦφίλτατοινομοθέται (Dibelius); but vv. 4, 8, 9, 10 make a reference to the Jewish law more probable. τίνων ] The interrogative is probably used for the relative for the sake of variety alone, as in late Greek they tended to become interchangeable; cf. Moulton, N.T. Greek, p. 93; Blass, P. 175. διαβεβαιοῦνται ] Titus 3:8 only in N.T., “ on which they insist, lay so much stress.” Hort (W.H. App., pp. 167 and 171) suggests that the form is really subjunctive, Cf. ζηλοῦτε , Galatians 4:17 φυσιοῦσθε , 1 Corinthians 4:6, “ nor on what points they ought to insist” ; cf. Romans 8:26 τὸγὰρτίπροσευξώμεθακαθὸδεῖοὐκοἴδαμεν : but this would probably have been stated more clearly. 8. οἴδαμεν ] “ We Christians,” with, perhaps, a conscious reference to Romans 7:12, Romans 7:14 οἴδαμενγὰρὅτιὁνόμοςπνευματικός . καλός (cf. note, p. 22) ὁνόμος . The Mosaic Law, but only as the instance used by these teachers of what is true of all law, νόμος 9. ἐάντις ] Any teacher (cf. τισί , 3; τινές , 6): νομίμως (here and II 2:5 only in N.T.), in accordance with its true spirit, “ as a law,” not “ as a Gospel.” “ Si quis sciat quibus, quare, et quamdiu habenda sit data,” Pelag. Law with its penalties is needed to control sinners, but when once the true love of God is created in a man’ s heart, there is no longer need to appeal to its sanctions; Love fulfils it: the true Christian is “ non sub lege sed cum lege” (Aug. on Joh_1, Tr. 3), he is “ amicus legis” (Ambrosiaster on Romans 2:12), and law is put on a firmer basis, not as a penalizing force, but as the guidance of a loving God; cf. Romans 3:31, Romans 7:14, Romans 8:4, Romans 13:8-10, Galatians 5:23. “ When at last love suffuses all the mind— love of God and His Laws, and love for our neighbour as made in His image and the chief mirror of His goodness, then indeed the yoke becomes easy and the burden light,” Inge, Personal Idealism, p. 16. 9. δικαίῳνόμοςοὐκεῖται : cf. Galatians 5:22, Galatians 5:23 κατὰτῶντοιούτωνοὐκἔστινόμος . He appeals to an universal principle, acknowledged generally, and Cf. ὁμηδὲνἀδικῶνοὐδενὸςδεῖταινόμου , Antiphanes Fr. 288 (Koch), and Aristotle’ s claim for philosophy; τὸἀνεπιτάκτωςποιεῖνἅτινεςδιὰτὸντῶννόμωνφόβονποιοῦσιν , Diog. Laert. 5:20 (Wetstein). The heathen imagined a past golden age in which law was not needed (Tac. Ann. iii. 26; Ovid, M. i. 90), and the Christian Fathers attributed the same to the patriarchal period; cf. Ambrosiaster, ad loc., “ Custodientes legem naturalem, quam si humanum genus ducem habuisset, lex in litteris per Moysem data non esset” ; and Iren. iv. 16, 3, quoting this verse, “ ‘ lex non posita est justis’ : justi autem patres virtutem decalogi conscriptam habentes in cordibus et animabus suis … non fuit necesse admoneri eos correptoriis literis.” Ambrose, de Off. iii. 5.31, “ Justus legem habet mentis suæ et æ quitatis et justitiæ suæ normam, ideoque non terrore pœ næ revocatur a culpa sed honestatis regula” (Wohlenberg). ἀνόμοιςκ .τ .λ .] The list follows the order of the Decalogue: ἀνομ . καὶἀνυποτ ., the general refusal to obey all law: ἀσεβ . καὶἁμ . (cf. 1 P 4:18, Jude 1:15) the general refusal to obey the law of God: ἀνος . καὶβεβήλ ., the more detailed opposition to the law of God: πατρολ . μητρολ . the 5th, ἀνδροφ . the 6th Commandment, cf. Exodus 20:15, πόρν . ἀρς . the 7th, ἀνδραπ . the 8th, ψεύστ . ἐπιόρκ . the 9th. In each case extreme forms of the sin are chosen to emphasize the strength of the evil in the heathen world and the real need of law for those who have not heard of the gospel: cf. Romans 1:21-32. Plato, Phœ d., pp. 113, 114; Verg. Æ n. vi. 608 sqq. 10. ἀνδραποδίσταις ] Cf. Exodus 21:16, Deuteronomy 24:7, and an interesting chapter in Philo, de Spec. Legg. iv. 4, which condemns ἀνδραποδίσται as οἱτὸπάντωνἄριστονκτῆμα , τὴνἐλευθερίαν , ἀφαιρουμένοιτοὺςἔχοντας . Slavery is not condemned here, but slave trading is. εἴτιἔτερον … ἀντίκειται ] Perhaps a semi-conscious reminiscence of Rom 13:9 εἴτιςἑτέραἐντολή , and of Gal 5:17 ταῦταγὰρἀλλήλοιςἀντίκειται . τῇὑγιαινούσῃδιδασκαλίᾳ ] i.e. the moral teaching of the gospel; but as these sins have just been treated as sins controlled by the Mosaic Law, the gospel is thought of as absorbing in itself the Law of Moses and, we may add, the natural law written in the hearts of the heathen, which itself often, as embodied in legislation, condemned many of these vices; cf. 5:8, 1 Corinthians 5:1; so Pelag. “ legem evangeliis concordare demonstrat,” and Ambrosiaster, quoted above. ὑγιαινούσῃ ]. Sanœ , doctrinœ , “ sound” (cf. Luke 5:31, Luke 7:10, Luke 15:27), not “ wholesome.” There may be an allusion to the diseases of the soul (cf. Plato, Rep. iv. 18; Philo, de Abr. 38, ἔτιτῶνπαθῶνκαὶνοσημάτωνπαρευημερούντωντοὺςὑγιαίνονταςλόγους , 2 Timothy 2:17 ὁλόγοςαὐτῶνὡςγάγγραινα ); but it is doubtful whether the medical reference was at this time more conscious than in our word “ sound” : cf. Proverbs 24:76 (= 31:8) κρῖνεπάνταςὑγιῶς : ib. 13:3 ὁφοβούμενοςἐντολὴνοὗτοςὑγιαίνει : Plut. Mor., p. 20 F, ὑγιαινούσαιπερὶθεῶνδόξαικαὶἀληθεῖς . The metaphor is common in and confined to the Pastoral Epistles in N.T. 6:3, 2 Timothy 1:13, 2 Timothy 4:3, Titus 1:9, Titus 1:13, Titus 1:2:1, Titus 1:2, Titus 1:8: it is of a piece with the stress on an ordered regulated life, and is found in Stoic writers: ὑγιὴςλόγος , Marc. Aur. viii. 30. διδασκαλία ] Used in N.T. only by St. Paul (except Matthew 15:9, Mark 7:7 in quotation from Isaiah 29:13), 15 times in Past. Epp., 4 elsewhere. It varies elsewhere between the sense of “ active teaching” (cf. 4:1, 13-16, 5:17, 2 Timothy 3:16, Titus 2:7, Romans 12:7, Romans 15:4, Colossians 2:22) and “ the body of doctrine” (4:6, 6:1, 3, 2 Timothy 3:10 (?), 4:3, Titus 1:9, Titus 1:2:1, Titus 1:10, Ephesians 4:14): here the latter is probably right, as it implies a definite standard; but the contrast to ἐτεροδιδασκαλεῖν (3), νομοδιδάσκαλοι (7), suggests the former. 11. κατὰτὸεὐαγγελιονκ .τ .λ .] Constructed with the principal sentence οἴδμεν . . . χρῆται : cf. Romans 2:16. τῆςδόξηςτοῦμακ . θ .] Possibly a title for Christ. The gospel of Him who is the manifestation of the Divine Glory (cf. Hort on James 2:1 and Titus 2:13 note); but the context suggests rather the glory of God as manifested in man, of which all sinners fall short (Romans 3:23), but which gives liberty to the children of God (Romans 8:21), which is the note of a ministry of righteousness and of the Spirit, and into which we are gradually transformed, 2 Corinthians 3:7-18, 4:2 Corinthians 3:4-6, 2 Corinthians 3:1 P 4:14. It is thought of here as a present glory, though its complete realization will come with the Returning Christ, cf. 6:15, 16. καὶτὰμέλλοντααἰνίττεται , Chrys. τοῦμακαρίουθεοῦ ] Here and 6:15. God as containing all happiness in Himself and bestowing it on men. “ Beatus beat” (Bengel); cf. Isaiah 65:19 “ I will rejoice in Jerusalem, and joy in my people.” The exact title is not found elsewhere, but “ the happy gods,” θεοὶμάκαρες , is frequent from Homer’ s time; and the idea of God as independent of men, and containing all happiness in Himself, came through Epicurus (τὸμακάριονκαὶἄφθαρτον , ap. Plut., p. 1103 D) and Aristotle (εὐδαίμωνἐστὶκαὶμακάριος . . . δι ʼ αὐτὸναὐτός , de Rep. vii. 1) into Alexandrine Judaism, and is common in Philo (e.g. ὁθεὸς . . . σωτήρτεκαὶεὐεργέτης , μακαριότητοςκαὶπάσηςεὐδαιμονίαςἀναπλέως , de Spec. Legg. i. 209) and Josephus (ὁθεὸςἔχειτὰπάντα , παντελὴςκαὶμακάριος , C. Ap. ii. 22). See other instances in Wetstein and Dibelius. ὃἐπιστεύθην (Cf. κατ ʼ ἐπιταγήν , 1) ἐγώ : cf. Ephesians 3:7, Colossians 1:23, Colossians 1:25, Titus 1:3. I, your father, whom you have to represent; I, the founder of the church, who have authority to enforce against false teachers ; I, who know the power of the gospel to rescue from sin. 12-17. Paraphrase. Yes, it was entrusted to me; but when I say me, I must stop to thank Him who gave me strength for the task, Christ Jesus our Lord, for He deemed that He could trust me; for His own purpose He chose me for service,— me who before had blasphemed His truth and persecuted and harried His followers. But mercy was shown to me, because I did it in blindness while still unbelieving; but the grace of our Lord overflowed its channel and flooded my heart with faith and love, that perfect love which is known only in Christ Jesus. Faithful, indeed, is that saying, and worthy of whole-hearted acceptance: “ Christ Jesus stooped this world within Sinners to rescue from their sin,” sinners— of whom I am chief; yet for this very purpose was mercy shown to me, that in me first Jesus Christ might make clear that there are no limits to His long-suffering, and so make me the first sketch of all the myriads who are going to believe on Him and win life eternal. Now to Him who rules the ages, to the immortal, the invisible, the only God be honour and glory age after age. Amen. This section is a personal digression, dominated by the emphatic ἐγώ (11); but it is not a mere digression, it serves as an encouragement to Timothy (cf. ἔλεος , 2; ἡλεήθην , 13, 16); and it illustrates the main purpose of the gospel, to save sinners and to produce love and faith; cf. 2 Timothy 1:12-14. 12. χάρινἔχω ] 2 Timothy 1:3, not elsewhere in St. Paul, but it was a common phrase; cf. Luke 17:9 and Hebrews 12:28; Pap. Oxyr. i. 113, χάρινἔχωθεοῖςπᾶσιν (Dibelius); perhaps a little stronger than εὐχαριστῶ . “ I feel and show, I express, gratitude.” τῷἐνδυναμώσαντι ] Perhaps a reminiscence of Php 4:13 πάνταἰσχύωἐντῷἐνδυναμοῦντίμε . Here the primary thought is “ who gave me strength for my task as Apostle,” the time being that of ἐπιστεύθην : Cf. ὅτιπιστόν . . . διακονίαν : and 2 Timothy 1:7 πνεῦμαδυνάμεως : 2 Corinthians 3:5 ἡἱκανότηςἡμῶνἐκτοῦθεοῦ : Ign. Smyrn. 4, πάνταὑπομένω , αὐτοῦμεἐνδυναμοῦντοςτοῦτελείουἀνθρώπου : but there lies behind this “ the strength to conquer sin and obey the law” (cf. Romans 5:6, Romans 8:3), and this thought emerges in 14-16, Cf. 10-11. ὅτιπιστόνμεἡγήσατο .] “ Fidelem si putaveris, facies,” Seneca, Ep. Mor. i. 3; Cf. 1 Corinthians 7:25 ἡλεημένοςὑπὸκυρίουπιστὸςεἶναι . θέμενος ] Appointing for His own purposes: cf. ἔθετο , 1 Corinthians 12:18, 1 Corinthians 12:28, 1 Thessalonians 5:9 οὐκἔθετοἡμᾶςεἰςὀργήν , and ἐτέθην , inf. 2:7, 2 Timothy 1:11, 2 Timothy 1:1 P 2:8 (ubi v. Hort). There is perhaps a reminiscence of Isa 49:6, quoted by St. Paul of himself, Acts 13:47 τέθεικάσεεἰςφῶςἐθνῶν , and of Jer 1:5 προφήτηνεἰςἔθνητέθεικάσε . εἰςδιακονίαν ] Not only εἰςἀποστόλην ; for service of any kind, cf. 1 Corinthians 16:15, 2 Timothy 4:11, Hebrews 1:14, Acts 11:29 (when Paul was used for much humbler service), 20:24 in Paul’ s address to the elders of Ephesus; but, above all, for the ministry of reconciliation, 2 Corinthians 5:18. 13. βλάσφημονκαὶδιώκτηνκαὶὑβριστήν ] A triad (as so often in St. Paul) with perhaps an ascending scale rising from words to acts of authorized persecution and of illegal violence; cf. Psalms 1:1. Bengel would treat them as sins against God, against others, and against himself (insulting his own Saviour), all failures in love; but though βλάσφημον may include blasphemy against God, the other distinction is fanciful; and the main thought of each word is of attacks on the Church; cf. Galatians 1:13, Galatians 1:23, Philippians 3:6, Acts 22:4, Acts 26:9-11. ἠλεήθηνκ .τ .λ .] Cf. Acts 3:17, Luke 23:34, and more directly Romans 10:2 , Test. XII. Patr., Jude 1:19, of which this may be a ren iniscence, ἀλλ ʼ ὁθεὸςτῶνπατέρωνμουἠλέησέμεὅτιἐνἀγνωσίᾳτοῦτοἐποίησα . Ign. Rom_9, perhaps a reminiscence of this place, οὔδεγὰρἄξιοςεἰμι , ὢνἔσχατοςαὐτῶνκαὶἔκτρωμα · ἀλλ ʼ ἠλέημαίτιςεἶναι . There is therefore no reason to assume the influence here of the Greek conception that sin is the result of ignorance. 14. ὑπερεπλεόνασε ] Here only in N.T., but found in Ps.-Sol 5:19; cf. Romans 5:20 ὑπερεπερίσσευσενἡχάρις . ὕπερ = “ above its usual measure,” rather than “ rising higher than my sin.” This v. was the origin of the title of Bunyan’ s autobiography, Grace Abounding. μετὰπίστεως ] In contrast with ἀπιστία : ἀγάπης in contrast with βλ . καὶδι . καὶὑβριστήν : cf. Titus 3:3. τῆςἐνχτῷ . Ἰησοῦ ] Not the love shown by Christ Jesus, which is already implied in ἡχάρις , but the true love which Christians feel, cf. 5 supra, and which is only felt in union with Christ, and is a reflection of His love; cf. John 15:9 μείνατεἐντῇἀγάπῃτῇἐμῇ . 15. πιστὸςὁλόγος ] Cf. Titus 3:8 n., and for the v.l. ἀνθρώπινος , cf. Introd. p. xxxvi. Probably a quotation, as the phrase ἦλθενεἰςτὸνκόσμου as applied to Christ is elsewhere only found in John. The whole phrase implies a knowledge of Synoptic and Johannine language (cf. Luke 5:32, John 12:47), and is a witness to their essential unity, but does not imply direct quotation from either. πάσης , “ entire,” perhaps combining the thought of “ wholehearted,” cf. 16, and “ universal,” Cf. 2:4. πάσηςἀποδ . ἄξιος ] Here and 4:9 Only in N.T. (cf. ἀπόδεκτος 2:3, 5:4), but common in contemporary Greek, both as applied to persons— cf. Dittenberger, Syll. 246, from Sestos, c. 130-120 b.c., τῆςκαλλίστηςἀποδοχῆςἀξιούμενος ; Orelli, Inscr. i. 337, from Ephesus, c. a.d. 148, ἀνδρὸςδοκιμωτάτουκαὶπάσηςτιμῆςκαὶἀποδοχῆςἀξίου — and to things or sayings; cf. Diodorus Sic. xii. 15, νόμουἀποδοχῆςἀξιούμενον : Justin Martyr, Tryph. c. 3, ἀποδοχῆςἄξια , opposed to φορτικὰκαὶβάναυσα : cf. Acts 2:41 οἱμὲνοὖνἀποδεξάμενοιτοῦλόγοναὐτοῦἐβαπτίσθησαν . For other instances, see Field, Otium Norvic, ad loc., and Wetstein. Its meaning varies between mere “ acceptance” and stronger “ approbation,” “ welcome,” Philo, de Decal. 10, ἀποδοχῆςκαὶτιμῆςμεταλαμβάνειν . ἦλθενεἰςτὸνκόσμον ] Contrast ἡἁμαρτίαεἰςτὸνκόσμονεἰσῆλθε . Romans 5:12 and cf. John 1:9, John 12:46, John 16:28. The analogy of Joh 6:14, Romans 5:12 shows that the idea of Divine pre-existence is not necessarily involved in it. ὧνπρῶτόςεἰμι ] “ I am,” not “ I was.” The sinner remains a sinner even if forgiven; the past is always there as a stimulus to deeper penitence and service. The sins for which he reproaches himself are not sins against the moral law (cf. Philippians 3:6), but sins against the truth and the light; sins which disqualified him from Apostleship. Hence the longer he lives, the more he knows of the power of Christ and His truth, the severer becomes the self-reproach for having opposed it; cf. 1 Corinthians 15:9 ἐλάχιστοςτῶνἀποστόλων : Ephesians 3:8 τῷἐλαχιστοτέρῳπάντωνἁγίων , and here πρῶτοςἁμαρτώλων . “ Quoniam enim præ ceteris Sacramento se imbuit Salvatoris, propius ad cognoscendam magnificentiam ejus accedens, accusat se magis qui tantum boni tarde agnovit,” Ambrosiaster. For similar self-condemnation, cf. Tert. de Pæ n. c. 4 and c. 12, with Glover’ s comment, Conflict of Religions, p. 313) and Mr. Keble’ s Letters of Spiritual Counsel, Preface, pp. xxxv-l. Celsus used this verse to point his taunt against the character of the Apostles, Orig. c. Cels. i. 63; cf. Ep. Barn. v. 9. Moreover, by this time Paul had himself been evil-spoken of (Romans 3:8, 1 Corinthians 4:13, 1 Corinthians 10:30, Acts 13:45), persecuted (1 Corinthians 4:12, 2 Corinthians 4:9, Acts 13:50), insulted (1 Thessalonians 2:2, 2 Corinthians 12:10), and so could more keenly enter into the feelings of those whom he had wronged. 16. διὰτοῦτοἠλεήθηνἵνακ .τ .λ .] It is suggestive to compare Romans 9:17, Romans 9:18 λέγειγὰρἡγραφὴτῷφαραώ · ὅτιεἰςαὐτὸτοῦτοἐξήγειράσε , ὅπωςἐνδείξωμαιἐνσοὶτὴνδύναμίνμουκαὶὅπωςδιαγγελῇτὸὄνομάμουἐνπάσῃτῇγῇ · ἄραοὖνὃνθέλειἐλεεῖ , ὃνδὲθέλεισκληρύνει . πρώτῳ ] Starts with the meaning “ chief” (cf. πρῶτος , 15), but also implies “ first” in contrast to those who are coming after . ἐνδείξνται ] A favourite word with St. Paul, 5 times in earlier Epp., 4 in Past. Epp. (elsewhere 2 in Heb.). He only also uses ἔνδειγμα and ἔνδειξις . Ἰησοῦςχριστός ] The change of order (contrast vv. 1, 2, 12, 14, 15) perhaps emphasizes the note of personal affection, and recalls the moment of conversion, and the words ἐγώεἰμιἸησοῦςὃνσὺδιώκεις , Acts 9:5. τὴνἅπασαν ] Here only in N.T. with the article. His entire unlimited, ever-patient patience, not only converting, not only choosing me for service, but making me Apostle, and keeping me faithful. ὑποτύπωσιν ] Here and 2 Timothy 1:13 only in N.T.: an incomplete sketch in contrast to the complete picture (ἀναγράφειν , Ar. Eth. N. i. 7; ἐξεργασία , Plotinus, Enn. vi. 37, ap. Wetstein, who quotes other instances): the first sketch for a gallery of portraits; cf. σκιά , Hebrews 10:1. The substantive may be consciously active, “ that He might draw a sketch,” “ ad informationem,” Vulg.; “ deformationem,” Am.: or of the result “ to serve as a sketch,” “ ad exemplum,” Ambrosiaster. The former is more common elsewhere: the latter suits 2 Timothy 1:13 better; cf. ὑπόδειγμα , 2 P 2:6. For this vista into future generations, cf. Ephesians 3:20, Ephesians 3:21 ἐπ ʼ αὐτῷ ] As upon a sure corner-stone. πιστεύεινἐπί , c. dat., is only applied elsewhere to Christ in quotations from Isaiah 28:16 (Romans 9:33, Romans 9:10:11, Romans 9:1 P 2:6), and that passage may be in the writer’ s mind here. 17. For similar doxologies, cf. Galatians 1:5, Romans 11:36, Romans 16:27, Philippians 4:20, Ephesians 3:21 inf. 6:16. τῷβασιλειͅτῶναἰώνων ] This first title is suggested by τῶνμελλόντων and by ζωὴναἰώνιον of 16, and ἀφθάρτῳ also by ζωὴναἰώνιον : but the others are not specially connected with the context, and the whole is probably a semi-quotation from some Jewish liturgical formula; cf. Psalms 10:16 βασιλεύσεικύριοςεἰςτὸναἰῶνακαὶεἰςτὸναἰῶνατοῦαἰῶνος : Tob 13:1, 6, 10 in prayer, εὐλογητὸςὁθεὸςὁζῶνεἰςτονὺςαἰῶνας . . . ὑψώσατετὸνβασιλέατῶναἰώνων . . . εὐλόγειτὸνβας . τῶναἰώνων . . . εἰςπάσαςταςγενεαςτοῦαἰῶνος : Test. XII. Patr., Reuben, c. 6; Clem. Romans 1:61 (also in a prayer), Liturg. Jacobi, Brightman, E. and W. Lit., p. 51. ἀφθάρτῳ , ἀοράτῳ ] Cf. 6:16, John 1:18: both common thoughts in Greek philosophical conceptions of God, and in later Jewish speculations; cf. Wisd 12:1; Philo, de Abr. 75 f.; Vita Mosis, ii. 171 ; Josephus, Bell. Jud. vii. 346; Epicurus ap. Diog. Laert. x. 123, τὸνθεὸνζῶονἄφθαρτονκαὶμακάριοννομίζων (and other exx. in Wetstein or Dibelius); cf. Clem. Rom. ii. 20, τῷμόνῳΘεῷἀοράτῳ , πατρὶτῆςἀληθείας , τῷεξζαποστείλαντιἡμῖντὸνσωτῆρακαὶἀρχηγὸντῆςἀφθαρσίας , δι ʼ οὗκαὶἐφανέρωσενἡμῖντὴνἀλήθειανκαὶτὴνἐπουράνιονζωήν , αὐτῷἡδόξαεἰςτοὺςαἰῶναςτῶναἰώνων . μόνῳ ] Cf. 6:16, Romans 16:27. 1 Corinthians 8:4, 1 Corinthians 8:5 explains the emphasis on this. 18-20. Paraphrase. This charge, then, I now in my absence place in your care, my own son Timothy; recalling to mind the words of the Christian prophets which led me to choose you to help me in my work, that in the strength of these words you may carry on God’ s true campaign, holding fast yourself faith and a good conscience, for remember how some refused to listen to their conscience and so made shipwreck of their faith: of such are Hymenæ us and Alexander on whom I formally passed sentence, that they may learn under discipline not to speak against the truth. Compare the similar warning from the example of others in 2 Timothy 1:15. 18. ταύτηντὴνπαραγγελίαν ] i.e. the charge of 5 as expanded in 11. παρατίθεμαι ] For the metaphor, cf. 2 Timothy 1:13 note. The middle shows that he still feels his own responsibility: he will still have to give account for that which had been entrusted to him, 11. “ That I may be faithful to my trust, I choose one whom I can trust,” cf. 2 Timothy 2:2. τέκνονΤιμόθεε ] Cf. Ramsay on Galatians 3:1, p. 310; and notice how here, as in Philippians 4:15, the personal address to another follows directly on an account of his own work and of Christ’ s power to aid him. Is there a play on Timothy’ s name, “ You whose name commits you to giving honour to God” ? cf. τῷ . . . θεῷτιμή 17. κατὰτὰςπροαγ . ἐπὶσὲπροφητείας ] “ Either according to the previous” (cf. Hebrews 7:18 ἀθέτησιςπροαγούσηςἐντόλης : Jos. Ant. xix. § 298, ὅπερἐνταῖςπροαγούσαιςγραφαῖςπαρέδομεν ) “ prophecies about thee” . or “ according to the prophecies leading” “ me towards you.” προφητείας ] Utterances by Christian prophets pointing out T.’ s promise of useful work. The plural point, to more than one such occasion, and may well include St. Paul’ s first choice of T. (cf. ὃςἐμαρτυρεῖτοὑπὸτῶν . . . ἀδελφῶν , Acts 16:2, and the appeal to their first common work in 2 Timothy 3:11), and his delegation of him for the special work at Ephesus; cf. 4:14, 2 Timothy 1:6 (of Timothy himself), Acts 13:1-3 (of St. Paul’ s delegation to new work), Acts 20:28 : so Chrys. ὅτεπεριέτεμεκαὶὅτεἐχειροτόνει . Such prophecies may have come from Silas, who himself was a prophet, Acts 15:32. ἵναστρατεύῃ . . . στρατείαν ] The metaphor is perhaps suggested here by τῷβασιλεῖτῶναἰώνων , the true campaign in the service of the true King. Cf. Maximus Tyr. xix. 4, στράτηγονμὲντὸνθεόν , στρατείανδὲτὴνζώην , ὁπλίτηνδὲτὸνἄνθρωπον (ap. Wetstein). It was a common metaphor both in philosophical writers (cf. Plato, Apol. 28 D; Epict. iii.24, στρατείατίςἐστινὁβίοςἑκάστου : Seneca, Ep. 96, “ Vivere, mi Lucili, militare est” ) and in the mysteries, cf. Apuleius, Met. xi. 15, “ da nomen sanctæ huic militiæ .” “ Enrol thyself in the sacred soldiery of Isis.” These may have influenced the Christian use of it, but the thought here is more of an aggressive campaign against evil, and its use is Jewish; cf. 4 Mac 9:23 ἱερὰνκαὶεὐγενῆστρατείανστρατεύσασθεπερὶτῆςεὐσεβείας . “ Omnis vita hominis militia (Job 7:1) imprimis hominis Christiani (2 Corinthians 10:4) maxime vero pastoris evangelici (1 Corinthians 9:7, 2 Timothy 2:3, 2 Timothy 2:4, Philippians 2:25),” Grotius. For interesting illustrations cf. Wetstein and Dibelius, ad loc. τὴνκαλὴνστρατ ] ἐστὶγὰρκαὶκακὴστρατεία , Chrysostom, but the contrast is rather with service of earthly kings. 19. ἔχωνπίστινκαὶἀγ . συνείδησιν ] Cf. 5. The leader must have the qualities he is going to enforce. ἀγοθὴνσυνείδησιν .] “ Bonam erga dogmata conscientiam,” Thd.Mops. This may be included, but the thought is as wide as in 5. ἥν ] i.e. συνείδησιν , cf. 6 note. The teacher who does not practise what he preaches will find his faith fail him. ἀπωσάμενοι ] Cf. Acts 13:46, Proverbs 15:32 ὃςἀπωθεῖταιπαιδείανμισεῖἑαυτόν : Hosea 4:6 ὅτισὺἐπίγνωσινἀπώσω , κἀγῶἀπώσομαισέ : Test. XII. Patr., Asher i. ἀπωθούμενοςτὸἀγαθὸνπροσλαμβάνειτὸκακόν . The word implies violent effort, a kicking against the pricks; cf. Bengel, “ Invita recedit: semper dicit Noli me læ dere” ; cf. ἀπηλγηκότες Ephesians 4:19. περὶτὴνπίστιν ] Perhaps (cf. note, p. 20) here “ about the Christian faith,” i.e. they have not held to the central doctrines, cf. 6; and this is strongly supported by 6:21, 2 Timothy 2:18 περὶτὴνἀληθείανἠστόχησαν , and perhaps by μὴβλασφημεῖν (20); but the connexion with πίστινκαὶἀγαθὴνσυνείδησιν and the stress on πίστις throughout the whole chapter make the subjective meaning more probable. ἐναυάγησαν ] For the metaphor, cf. Orelli on Hor. Od. i. 14; Lightfoot on Ign. ad Polyc. c. 2; Cebetis Tabula, ναυάγουσινἐντῷβίῳκαὶπλανῶνται : Philo, de Decal. c. 14, σαλεύουσιν … μηδέποτεεἰςλιμένακατᾶραιμηδ ʼ ἐνορμίσασθαιβεβαίωςἀληθείᾳδυνάμενοι . The Christian teacher must be good soldier and good sailor too. 20. ὦνἐστιν ] SO 2 Timothy 1:15, 2 Timothy 2:18 only: in each case with two nominatives, perhaps implying some common action of the two. Υ̓μέναιος ] cf. 2 Timothy 2:18. Ἀλέξανδρος , perhaps the same as in 2 Timothy 4:14, but not the same as the Jew Alexander, Acts 19:33. οὓςπαρέδωκατῷΣατανᾷ ] The origin of this phrase seems to lie in Job 2:6 εἶπενδὲὁκύριοςτῷδιαβόλῳἸδοὺπαραδίδωμίσοιαὐτόν · μόνοντὴνψυχὴναὐτοῦδιαφύλαξον , where Satan is allowed to inflict any bodily suffering short of death on Job to test the sincerity of his religion. Hence it seems to have become a formal phrase for passing sentence, perhaps in the Jewish synagogue, certainly in the Christian Church; and it is also possible that the use may have been influenced by, it is at least illustrated by, the contemporary Pagan “ execration-tablets” by which a person who had been wronged handed over the wrong-doer to the gods below, who inflicted bodily suffering upon him; cf. Greek Papyri in the British Museum, i. p. 75, νεκυδαίμονπαραδίδωμίσοιτὸνδεῖνα . . . ὅπως … : so also of a form for exorcising a demon, παραδίδωμισεεἰςτὸμέλανχάοςἐνταῖςἀπωλείαις , Pap. Paris. 574. In the same way a ceremonial or moral offence against the God was punished by infliction of disease; it was only healed after confession of the sin (Deissmann, Light from the East, p. 304; Sir W. Ramsay, ad loc., and in Expository Times, Oct.-Dec. 1898). The punishment implied is either (i) an exercise of the power of Joh 20:23 ἄντινωνκρατῆτετὰςἁμαρτίας , κεκράτηνται , carrying with it exclusion from the society, cf. 2 Thessalonians 3:14, 1 Corinthians 5:11, 3 John 1:10 ἐκτῆςἐκκλησίαςἐκβάλλει : cf. Tert. Apol. 39 of the meetings of the Church for discipline, “ judicatur magno cum pondere … si quis ita deliquerit ut a communications orationis et conventus et omnis sancti commercii relegetur,” so Chrys. ἐξεβάλλετοτοῦκοινοῦσυνεδρίου : Theod. “ abalienavi ab ecclesia” ; or also (ii)the infliction of some bodily suffering: and the analogy of Job, of the Pagan tablets, of 1 Corinthians 11:30 διὰτοῦτοἐνὑμῖνπολλοὶἀσθενεῖςκαὶἄρρωστοικαὶκοιμῶνταιἱκανοί (cf. Acts 5:1-11, Acts 13:11), makes it almost certain that this is included. παρέδωκα ] Seems to imply the action of the Apostle only, and if the infliction was only bodily suffering this would be probable, cf. Acts 13:11; but the action of the whole community is not excluded; there would be no need to repeat the whole details to Timothy, and it is included in 1 Corinthians 5:3-5 where the language is equally individual, ἐγὼ . . . κέκρικα . . . παραδοῦναι . μὴβλασφημεῖν ] Might include the thought not to speak evil of us, cf. 6:4, Titus 3:2; but as the warning is against false teaching, the main thought is not to speak evil of God, to misrepresent His truth, cf. 1 Corinthians 15:15. πίστις — πιστεύειν — πιστός A careful account of the previous history of these words will be found in Burton, Galatians, I.C.C., pp. 475-85; cf. also Hort on 1 P 1:21. Here it will be sufficient to note the usages in these Epistles and to compare them with the earlier Pauline letters. πίστις = (a) faithfulness, Titus 2:10, and perhaps 1 Timothy 2:15, 1 Timothy 2:5:11, 2 Timothy 2:22; so Romans 3:3, Galatians 5:22. In both groups the usage is rare. (b) faith as the essential quality of each Christian life, so passim: as in St. Paul; but whereas St. Paul frequently adds a defining word— ἸησοῦΧριστοῦ , Ἰησοῦ , τοῦυἱοῦτοῦθεοῦ , εἰςΧριστόν , ἐντῷκυρίῳἸησοῦ , that is rare here, and the one phrase in which it occurs, ἡπίστιςἡἐνΧρ . Ἰης . (I 3:13, II 1:13, 3:15), is slightly different: “ the faith which is found in union with Christ.” The object of the faith no longer needs defining. (c) the principle of faith as characteristic of Christianity, and as professed and taught: almost equal to “ the Creed,” “ the doctrines believed” ; but it is doubtful whether it is ever quite equivalent to that. The strongest instances of this use are: I 4:1 ἀποστήσονταίτινεςτῆςπίστεως : 4:6 ἐντρεφόμενοςτοῖςλόγοιςτῆςπίστεως : 5:8 τὴνπίστινἤρνηται : 6:10 ἀπεπλανήθησανἀπὸτῆςπίστεως : II 3:8 ἀδόκιμοιπερὶτὴνπίστιν . More doubtful are I 1:2, 19, 3:9, 6:12, 21, II 4:7 τῆνπίστιντετήρηκα : Titus 1:4 κατὰκοινὴνπίστιν , 1:13. This scarcely goes beyond St. Paul’ s use of ἡπίστις : cf. Romans 3:31, Romans 10:8 τὸῥῆματῆςπίστεωςὃκηρύσσομεν : 12:6 κατὰτὴνἀναλογίαντῆςπίστεως : 1 Corinthians 16:13 στήκετεἐντῇπίστει : Galatians 1:23 εὐαγγελίζεταιτὴνπίστινἥνποτεἐπόρθει : 6:10 τοὺςοἰκείουςτῆςπίστεως : Philippians 1:27 συναθλοῦντεςτῇπίστειτοῦεὐαγγελίου : Colossians 2:7 βεβαιουμένοιτῇπίστεικαθὼςἐδιδάχθητε . But the usage is more frequent here, and perhaps slightly more fixed. πιστεύειν = (a) to entrust, commit to, 2 Timothy 1:12, and in passive I 1:11, Titus 1:3; so Romans 3:2, 1 Corinthians 9:17, Galatians 2:7, 1 Thessalonians 2:4. (b) to believe, (i) c. dat. Titus 3:8 οἱπεπιστευκότεςθεῷ : cf. Romans 4:3; (ii) ἐπί with dative, I 1:16, cf. Romans 9:33, Romans 10:11. Once in the passive, I 3:16; cf. 2 Thessalonians 1:10 (si vera lectio). In the verb there is no difference in usage. πιστός = (a) trustworthy: I 1:12, 15, 3:1, 11, 4:9, II 2:2, 11, 13, Titus 1:6 (?) 9, 3:8; so 10 times in St. Paul. (b) believing: I 4:3 τοῖςπιστοῖς : 4:10 πιστῶν : 4:12 τῶνπιστῶν : 5:16 εἴτιςπιστή : 6:2 bis, Titus 1:6 (?). This also is found in St. Paul but much more rarely, Galatians 3:9, 2 Corinthians 6:15, and more doubtfully, Ephesians 1:1, Colossians 1:2; but never of οἱπιστοί = the believers, the Christian body: yet οἱἄπιστοι is a regular title for “ unbelievers.” Similarly— ἀπιστεῖν : Romans 3:8 only— probably “ to be unbelieving,” though perhaps “ unfaithful.” 2 Timothy 2:13 only— probably “ to be unfaithful.” ἀπιστία : St. Paul 4 times, Romans 3:3, Romans 3:4:20, Romans 3:11:20, Romans 3:23— “ want of faith,” “ state of unbelief.” Past. Epp. 1 Timothy 1:13 only, in the same sense. ἄπιστος : St. Paul 14 times, always, “ unbelievers,” “ heathen.” Past. Epp. twice, 1 Timothy 5:8 “ unbeliever,” Titus 1:15 “ wanting in faith.” There is then a slight difference from the Pauline letters, and a rather greater fixity of meaning. πίστις as the Christian quality is not felt to need a defining object: it approaches nearer to the meaning of a faith professed and taught; and πιστός has become the natural antithesis to “ heathen” ; οἱπιστοί , a common term for the Christian Body. The difference is slight and conceivable within St. Paul’ s own lifetime and in his own writing, but it is noteworthy; cf. also Parry, pp. ciii-cx. καλός , ἀγαθός The distinction between ἀγαθός , practically good, morally good , and καλός , æ sthetically good, beautiful, good to men’ s eyes ,1 is still present in Hellenistic Greek, though the contrast had been blurred. It is there, cf Genesis 1:8ff. ἴδενὁθεὸςὅτικαλόν : Matthew 5:16 ὅπωςἴδωσινὑμῶντὰκαλὰἔργα : 1 P 2:12 ἐκτῶνκαλῶνἔργωνἐποπτεύοντες : 1 Timothy 5:25 τὰἔργατὰκαλὰπρόδηλα : 6:12 τὴνκαλὴνὁμολογίανἐνώπιονπολλῶνμαρτύρων : Luke 8:15 καλῇκαὶἀγαθῇ . On the other hand, καλός appears as the antithesis of κακός (Hebrews 5:14), of πονηρός (Genesis 2:9, Genesis 2:17 τοῦγινώσκεινκαλὸνκαὶπονηρόν , Leviticus 27:10, Isaiah 5:20, Micah 3:2): and this is perhaps the most common usage of it in the N.T. It is clear then that the distinction cannot always be pressed: it may often be a mere desire for euphony or variety which decides the choice between the two words, except where there is a clear reference to the effect upon others. A comparison of the Pastoral Epistles with St. Paul’ s earlier letters is suggestive. St. Paul uses καλός 16 times, καλῶς 8, generally in the sense “ practically” or “ morally good” ; cf. καλοποιεῖν , 2 Thessalonians 3:13; κατεργάζεσθαιτὸκαλόν , Romans 7:18; τὸκαλὸνποιεῖν , Romans 7:21, 2 Corinthians 13:7, Galatians 6:9, a phrase not found in Pastoral Epistles. (The sense “ good to sight,” καλὰἐνώπιονπάντωνἀνθρώπων , Romans 12:17, 2 Corinthians 8:21, is a quotation from Proverbs 3:4.) He never uses καλὰἔργα . The Pastoral Epistles use καλός 24 times, καλῶς 4; cf. καλοδιδασκάλος , Titus 2:3, and the phrase καλὸνἔργον , καλὰἔργα , 7 times: often with reference to a deed as seen by others, I 2:3 ἐνώπιοντοῦθεοῦ : 3:7 μαρτυρίανκαλὴνἀπὸτῶνἔξωθεν : 5:10 ἐνἔργοιςκαλοῖςμαρτυρουμένη , 5:25, 6:12 (v. supra): at other times with the idea of excellence in contrast to other specimens of the same class, I 1:18 τὴνκαλὴνστρατείαν : 4:6 καλὸςδιάκονος . . . τῆςκαλῆςδιδασκαλίας : 6:12 τὸνκαλὸνἀγῶνατῆςπιστέως : cf. II 4:7. There is no essential difference between the two writers, between τὸκαλὸνποιεῖν and τὰκαλὰἔργα as descriptions of the Christian life, and Pastoral Epistles also use frequently ἕργονἀγαθόν , ἔργαἀγαθά : the change of phraseology perhaps points to a different writer, but in any case is due to the growing sense in Christian teachers, so marked in 1 P, that the lives of Christians must be one of the chief means of winning the heathen to Christ: and this would be quite natural to St. Paul, always insistent on the duty of his converts to the heathen world, cf. Galatians 6:10, Romans 12:18. “ No one English word will express καλός fully, the meaning changing with the context. Thus ‘ every creature of God is good’ (1 Timothy 4:4), i.e. free from defilement, fit for human use, with the Creator’ s stamp upon it. ‘ The law is good’ (1 Timothy 1:8), valuable, working a good purpose, an excellent instrument in a teacher’ s hand, if he use it in accordance with that purpose. One who desires a bishopric sets his heart on ‘ a good task’ (1 Timothy 3:1), on an honourable post that sets him before the world’ s eye, and that requires constant labour: he must rule his family with dignity and success (1 Timothy 3:4, cf. 5:17), he must have an excellent reputation from those without (1 Timothy 3:7): the deacon who gains distinction acquires a distinguished position for higher service (1 Timothy 3:13, cf. 4:6). The widow must not only have taken part in every good work , but be well reported of by others for striking deeds of charity, (ἔργοιςκαλοῖς , 1 Timothy 5:10). The Christian soldier must endure hardness as a well-trained soldier (2 Timothy 2:3), engaged in a noble struggle (τὸνκαλὸνἀγῶνα 1 Timothy 6:12, 2 Timothy 4:7) in the most honourable of all campaigns (1 Timothy 1:8). The doctrine which he preaches is attractive, winning, with the glow of healthy life upon it (1 Timothy 4:6, Titus 2:1, Titus 2:7). Timothy’ s public profession had something heroic about it, as had that of his master (τὴνκαλὴνὁμολογίαν , 1 Timothy 6:12, 1 Timothy 6:13): Titus is to be an example of ‘ excellent’ works (Titus 2:7): the rich are not only to do good , but to use their wealth for works of special excellence , to lay up a ‘ good’ foundation, one well-laid, a sound base for an eternal life (1 Timothy 6:18, 1 Timothy 6:19). All members of the Christian family are to take the lead in honest, honourable occupations (Titus 3:14), for this is the duty of those who believe in God, who had purified unto Himself a peculiar people for the very purpose that they should be zealous for works that should rise above the level of the world and exhibit the beauty of holiness (ζηλωψὴνκαλῶνἔργων , Titus 2:14, where Theodoret paraphrases καλῶν by τῶνἐπαινουμένωνἔργων ).” 1 I.C.C. International Critical Commentary. S.-H. The Epistle to the Romans, by Sanday and Headlam, in the I.C.C. Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898- J. Th. St. The Journal of Theological Studies, London, 1910- Dittenberger, Sylloge Inscriptionum Grœ carum, ed. W. Dittenberger, 1888. Orelli, Inscriptiones Latinœ Selectœ , I. II., ed. J. E. Orelli, 1828. Pap. Paris. Paris Papyri, ed. Brunet de Presle, Paris, 1865. 1 Cf. Hort on James 2:7; “ καλός is what is good as seen, as making a direct impression on those who come in contact with it: contrast ἀγαθός , which is good in result.” 1 From my St. Paul the Master Builder, p. 118. 2:1-3:16πῶςδεῖἐνοἴκῳθεοῦἀναστρέφεσθαι , 3:15. Regulations for the Church, as regards (a) public worship, the proper objects of prayer (2:1-7), and the position to be occupied by men and women (2:8-15); (b) qualifications for the officers: the bishop (3:1-7), deacons (3:8-10, 12, 13), deaconesses (11). 2:1-7. Paraphrase. I come to special regulations to guide you in your true work, and I want to urge first of all that Christians should realize the universality of the message of the gospel. For this, prayers and thanksgivings are to be made in public worship for all mankind, and primarily for rulers and all in any position of authority, that so we may be able to live a quiet life undisturbed by war and persecution, in a religious and serious spirit. Such prayer is true prayer and well-pleasing to God who has already saved us, but wishes all men to be saved too, and to reach a full knowledge of truth. For there is one and one only God, one and one only who stands between God and men, He who shares human nature, Christ Jesus, and He gave Himself in life and death for all mankind, so bearing witness to God’ s great Love in God’ s own time; and it was to carry on that message that I myself was chosen as a herald, as a commissioned Apostle— yes, whatever my opponent may say, that is true: He did commission me— whose one task is to train Gentiles in the spirit of faith and in truth. The keyword of this section, as of the Epistle to the Romans, is universality, πᾶς (ὑπὲρπάντωνἀνθρώπων . . . πάντωντῶνἐνὑπεροῇ . . . πάνταςἀνθρώπους . . . ὑπὲρπάντων ). The emphasis on it may be due to Gnostic tendencies to exclusiveness, laying undue stress on knowledge, and distinguishing between πνευματικοί and ψυχικοί (cf. 6:20, Jude 1:19), but vv. 5-7 suggest that it is rather due to Jewish exclusiveness. St. Paul would naturally be anxious that the Christian Church should not fail, as the Jews had done, in recognizing the universality of its mission. 1. οὖν marks the return from a digression to the main subject, but perhaps suggesting a logical connexion. “ Since, then, our one object is to produce love (1:5), and to carry the message of salvation to all sinners (1:15), there must be prayer for all men.” Chrysostom has some excellent remarks upon the power of intercession to break down the barriers of prejudice. πρῶτονπάντων ] Because worship gives the note which action has to take up. δεήσεις , προσεύχάς , ἐντεύξεις , εὐχ ., cf. Philippians 4:6 τῇπροσευχῇκαὶτῇδεήσειμετὰεὐχ . τὰαἰτήματαὑμῶνγνωριζέσθω . For attempts to distinguish the three words, cf. Origen, περὶεὐχῆς , 14; Augustine, Ep. 50 (who refers them to distinct parts of the Liturgy), Bengel, and Bernard. Probably δεήσεις , emphasizes the sense of need, προσευχαί the approach to God, ἐντεύξεις (= αἰτήματα , Philippians 4:6) the actual petition, but the distinction was not meant to be emphasized: the triad is a favourite feature in St. Paul’ s style. The connexion with 8-15 and the effect of this passage on the Liturgies makes it clear that the primary reference is to public worship, ἐντῇλατρείᾳτῇκαθημερίνῃ , Chrys. ἐντεύξεις ] Here and 4:5 only in N.T., also in 2 Mac 4:8, and cf. 3 Mac 6:40 ἐντυχίανἐποιήσαντο — from ἐντυγχάνειν , “ to chance upon,” then “ to have an audience with a king,” to have the good fortune to be admitted to an audience, so to present a petition; cf. Wisd 8:21 ἐνέτυχοντῷκυρίῳκαὶἐδεήθηναὐτοῦ . ἔντευξις , a formal petition, especially to a king; so frequently in Josephus, Diodorus, and the Papyri (Deissmann, B.S., pp. 121, 146). The thought of the King of the ages, 1:17, may still be in the writer’ s mind. εὐχαριστίας ] not in the technical usage = “ Eucharists,” “ thanksgivings in offerings” ; cf. Lightfoot on Clem. Rom. 1:41, and the careful examination of the use of the word by Dr. Swete ( iii. p. 161) and Dr. Hort (ib., p. 594); but “ thanksgiving in words,” thought of as part of common worship, cf. 1 Corinthians 14:16. It will include gratitude for the past kindnesses of those for whom we pray (ὑπὲρτῶνπροϋπηργμένωνἀγαθῶν , Theodoret), for God’ s past mercies to them (Chrys. quoting Matthew 5:45); but more widely— for what they are, God’ s creatures, the object of His love, whom He wishes to be saved. Chrysostom says finely, ὥσπερκοινόςτιςἐστὶπατὴρτῆςοἰκουμένηςἁπάσηςὁἱερέυς · πάντωντοίνυνἀξίοναὐτὸνκήδεσθαι , καθάπερ , καὶὁθεὸς , ᾦἱερᾶται . ὑπὲρπάντωνἀθρώπων .] There is no one for whom the Christian Church has not to pray; no one for whose creation it has not to thank God! Even for God’ s enemies its duty is “ et quod facti sunt diligere et quod faciunt increpare: mores pravorum premere, vitæ prodesse” (Gregory, Reg. Past. iii. c. 22). 2. ὑπὲρβασιλέων ] not “ for the emperor” , but “ for emperors,” the rule being meant to be universal and lasting; cf. Tert. Apol. 30, “ pro omnibus imperatoribus” ; or perhaps “ for kings,” including local kings under the Empire; cf. Mark 13:9 ἐπὶἡγεμόνωνκαὶβασιλέων . The duty is emphasized perhaps because of the Jewish tendency to rise against the Empire (“ Judæ os assidue tumultuantes,” Suet. Cl. 25), which might pass over into the Christian Church under a misapprehension of Christian liberty (cf. 6:1, 2, 1 P 2:16), and under the stress of persecution and growing suspicion (Tac. Ann. xv.44); but apart from this it would be natural to St. Paul with his pride in the Empire and its citizenship, Rom_13. Compare Jeremiah’ s advice to the Jews in Babylon, προσεύξασθεπερὶαὐτῶνπρὸςκύριον , ὅτιἐνεἰρήνῃαὐτῆςεἰρήνηὑμῶν , 29:7 and Bar 1:11, 12 προσεύξασθεπερὶτῆςζωῆςΝαβουχοδονόσορ , Ezra 6:10, Ezra 6:1 Mac 7:33. The later Jews prayed “ for the peace of the kingdom, since but for fear thereof we had swallowed up each his neighbour alive,” Pirke Aboth, iii. 2, and prayed for the emperor in their synagogues (Philo, ad Flaccum, p. 524), and offered sacrifices twice a day in Jerusalem for the emperor and people of Rome; but this was stopped with the outbreak of the last Roman war, Jos. B.J. ii.10 and 17; cf. Abrahams, Studies in Pharisaism, § 8. For a similar command, probably based on this, cf. Polyc. Ep. 12 (ubi v. Lightfoot); and for the substance of the prayer, Clem. Rom. 1.61, οἷςδός , κύριε , ὑγιείαν , εἰρήνην , ὁμόνοιαν , εὐστάθειαν , εἰςτὸδιέπειναὐτοὺςτὴνὑπὸσοῦδεδομένηναὐτοῖςἡγεμονίανἀπροσκόπως . . . σὺ , κύριε , διεύθυνοντὴνβουλὴναὐτῶνκατὰτὸκαλὸνκαὶεὐάρεστονἐνώπιόνσου , ὅπωςδιέποντεςἐνεἰρήνῃκαὶπραΰτητιεὐσεβῶςτὴνὑπὸσοῦαὐτοῖςδεδομένηνἐξουσίανἵλεώσουτυγχάνωσιν : Tert. Apol. c. 30, “ Vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum” ; ib. c. 39, “ Oramus pro imperatoribus, pro ministeriis eorum ac potestatibus, pro statu sæ culi, pro rerum quiete, pro mora finis.” For the effect of this passage on the Liturgies, cf. the “ Clementine” Liturgy, παρακαλοῦμενσε , κύριε , ὕπερτοῦβασιλέωςκαὶτῶνἐνὑπεροχῇκαὶπαντὸςτοῦστρατοπέδου , ἵναεἰρηνεύωνταιτὰπρὸςἡμᾶςὅπωςἐνἡσυχίᾳκαὶὁμονοίᾳδιάγοντες . . . δοξάζωμενσε (Brightman, Lit. E. and W. i. p. 21), the Liturgy of St. James (ib. p. 55), the Coptic Liturgy (ib. p. 168), the Prayer for “ the whole state of Christ’ s Church” in the English Prayer Book. ἐνὑπερόχῃ . (“ in sublimitate,” Vulg.; “ in sublimi loco,” Ambrosiaster): here and 1 Corinthians 2:1 only in N.T., but cf. Romans 13:1 ἐξουσίαιςὑπερεχούσαις : 1 P 2:13 βασιλεῖὡςὑπερέχοντι : 2 Mal 3:11. ἵνακ .τ .λ .] gives the result of the prayer. Pray for good government, for that will secure you a quiet life. Perhaps also (so Holtzmann) dependent on ποιεῖσθαι , giving the result of the fact that they pray. Pray for the government, that the heathen may recognize your loyalty and you be left in peace. Cf. Tertullian, Apol. 39, and Seneca (Ep. Mor. 73), who defends philosophers from the charge of disloyalty to rulers, “ e contrario nulli adversus eos gratiores sunt: nec immerito: nullis enim plus præ stant quam quibus frui tranquillo otio licet.” ἤρεμον . (here only in N.T.), ἡσύχιον 1 P 3:4 only, but cf. ἡσυχάζειν , 1 Thessalonians 4:11; μετὰἡσυχίας , 2 Thessalonians 3:12, a retired and quiet life (cf. M.M s.v.), undisturbed by war or persecution from outside; free from such tumults as that at Ephesus had been Acts 19:23. ἐνεὐσεβείᾳκαὶσεμνότητι ] an interesting Hellenic counterpart to the Hebraic ἐνὁσιότητικαὶδικαιοσύνῃ of Luke 1:75. εὐσεβεία ] (“ pietate,” Vulg.) godliness; the true reverence towards God which comes from knowledge; characteristic of Past. Epp. here and 3:16, 4:7, 8, 6:3, 5, 6, 11, 2 Timothy 3:5, Titus 1:1, but also in Acts and 2 P, and common in LXX and classical literature; cf. Bernard and Trench, Syn. s.v. It may include a true respect and reverence for human superiors (cf. 5:4), and perhaps does so here. σεμνότητι . (“ castitate,” Vulg.; “ sobrietate,” Thdt.; “ honestate,” Calvin), dignity, gravity, seriousness, the demeanour of the εὐσεβνής towards men : “ a grace and dignity not lent him from earth, but which he owes to that higher citizenship which is also his: being one who inspires not respect only, but reverence and worship,” Trench, N.T. Syn. s.v.; cf. ἱεροπρεπεῖς , Titus 2:3 note; Clem. Alex. Strom. vii. 35, σεμνὸςδιὰτὴνἐπὶτὸθεῖονἐπιστροφήν . 3. τοῦτο ] “ Such prayer for all mankind,” or “ such a life” (so Pelagius, von Soden): either will help on God’ s purpose and help to save men. Cf. Euseb. H.E. iv. 7, who speaks of the Church as τὸσεμυνὸνκαὶεἰλικρινὲςκαὶἐλευθέριοντότεσῶφρονκαὶκαθαρὸντῆςἐνθέουπολιτείαςκαὶφιλοσοφίαςεἰςἅπανγένοςἙλλήνωντεκαὶβαρβάρωνἀποστίλβουσα . καλόν ] Cf. additional note, p. 22. Here it may be joined closely with ἀπόδεκτον , “ good in God’ s sight,” or perhaps its reference is manward. This will win men and please God. Cf. 2 Corinthians 8:21; Clem. Romans 1:7, καλὸνκαὶπροσδεκτὸνἐνώπιοντοῦποίησαντοςἡμᾶς . 4. πάντας ] With slight antithesis to ἡμῶν : he who has saved us, 3 including the chief of sinners (1:15), wills to save all, cf. 4:10, Wisd 16:7 διὰσέτὸνπάντωνσωτῆρα . There is no limitation, such as Tertullian, “ eorum quos adoptavit” (de Or. 4); Augustine, “ omnes præ destinati, quia omne genus hominum in eis est” (de corr. et gr. 44). His will to save is as wide as His will to create and to protect, “ omnes vult salvari quia et omnes tuetur” (Thd.-Mops. ad loc., with Swete’ s note); cf. Ezekiel 18:23, Wisd 1:13-16, Romans 5:18, and Epict. iii. 24, 2, θεοῦὃςπάνταςἀνθρώπουςἐπὶτὸεὐδαιμονεῖν , ἐπὶτὸεὐσταθεῖνἐποίησεν . But Bengel’ s non coguntur and Ambros. si et ipsi velint add the necessary limitation to the working of God’ s will; cf. Herm. Sim. viii. 1; Hooker, Eccl. Pol v. 49. ἐπίγνωσιν ] Favourite word with St.Paul(10 times; see Armitage Robinson on Eph., detached note); elsewhere Heb. (1), 2 P (4) ἐπίγν . ἀληθείας ] Past. Epp. only 2 Timothy 2:25, 2 Timothy 3:7, Titus 1:1, but ἐπιγτῆςἀληθ ., Hebrews 10:26. It has become a technical term for the intellectual acceptance of Christianity; cf. μεταναστὰςεἰςἀληθείαν of the proselyte to Judaism, Philo, de Spec. Leg. 4:178 (Dibelius), κανόναςεἰςἐπίγνωσιντῆςἀληθείας of philosophy, Epict. 11. xx. 21 ( s.v.). 5-7. 5-6 expand σωθῆναι , 7 expands εἰςἐπίγν . ἀληθ . ἐλθεῖν . 5. εἷς .] Correlative to πάντας One, and therefore with a will for all mankind, for Gentile as well as Jew; cf. Romans 3:29, Romans 3:30 ἢἸουδαίωνὁθεὸςμόνον ; οὐχὶκαὶἐθνῶν ; ναὶκαὶἐθνῶν , εἴπερεἷςὁθεός , Ephesians 3:4-6 and Isaiah 45:20-23. There may also be an implied antithesis “ one and not many” (cf. 1 Corinthians 8:4-6). εἷςκαὶμεσίτης ] one mediator able to represent both God and man entirely , again with an implied antithesis, one and not more: not Moses any longer (Galatians 3:19; Philo, de Vita Mosis, ii. 166, οἷαμεσίτηςκαὶδιαλλακτὴς . . . τὰςὑπὲροῦἔθνουςἱκεσίαςκαὶλιτὰςἐποιεῖτο ), not any Jewish High Priest (Hebrews 8:6, Hebrews 8:9, 15, Hebrews 8:12:24), nor any angel (Colossians 2:18, Hebrews 2:16; Test. XII. Patr., Dan, c. 6, ἐγγίζετετῷθεῷκαὶτῷἀγγέλῳτῷπαραιτουμένῳὑμᾶς · ὅτιοὗτοςἐστιμεσίτηςθεοῦκαὶἀνθρώπωνἐπὶτῆςεἰτήνηςἸσραήλ : Philo, xxxii. 14), nor any being in the mysteries intermediate between God and the creation, like Mithras (Cumont, Les mysteres de Mithra3, pp. 129, 139), nor any Gnostic æ on intermediate between God and the world. Philo had regarded the Word of God as occupying such an intermediate position; cf. Quis rerum div. hæ r. 42, where He is described as ἱκέτηςτοῦθνητοῦ and πρεσβευτὴςτοῦἡγεμόνοςπρὸςτὸὑπήκοον . Christ Jesus has embodied this function in a human life. ἄνθρωπος ] The Divine side is assumed: the human only mentioned, as he is thinking of the gift given in the human life, a true man, no angel, no mere phantom appearance, but one living a human historic life, a “ second Adam,” “ The Son of man.” There is much to be said for Lachmann’ s punctuation, putting the comma after ἄνθρωπος . For there is one only God, one only man too, representative of God and man, viz. Christ Jesus. 6. ὁδοὺςἑαυτόν ] prob. a reminiscence of the Lord’ s own saying, Mark 10:45 δοῦναιτὴνψυχὴναὐτοῦλύτρονἀντὶπολλῶν : cf. Titus 2:14 note. ἀντίλυτρον Here only in N.T.: in Psalms 48:9 it is an alternative rendering for τὴντιμὴντῆςλυτρωσέως (Field, Hexapla), a vicarious ransom: for the form, cf. ἀντιμισθία , Romans 1:27, 2 Corinthians 6:13; for the thought, Titus 2:14 note, and cf. Eleazar’ s prayer that the sacrifice of his own life may save his nation, καθάρσιοναὐτῶνποίησοντὸἐμὸναἷμακαὶἀντίψυχοναὐτῶνλάβετὴνἐμὴνψυχήν , 4 Mac 6:29. These verses 5, 6 may be quoted from some formula (Dibelius), cf. 1 Corinthians 8:6, but they spring naturally out of the context. τὸμαρτύριον ] acc. in apposition to the preceding statement, cf. Romans 12:1, 2 Thessalonians 1:5: the great truth revealed in God’ s own time. But by whom? It may include the whole chain of witnesses. (a) The law and the prophets pointing to it, cf. Romans 3:21 μαρτυρουμένηὑπὸτοῦνόμουκαὶτῶνπροφητῶν , and 1 P 1:11. (b) The witness of the Lord Himself in His Life (cf. 6:13 and John 18:37 ἵναμαρτυρήσωτῇἀληθείᾳ and 1 P 1:11. “ Sanctae vitæ dedit exemplum,” Pelagius), His passion (μαρτύριοντὸπάθος , Chrys.), and resurrection (“ tempore quo resurrexit,” Thd.). (c) The witness which the writer and all future teachers have to give, cf. 1 Corinthians 1:6, 2 Thessalonians 1:10. (“ This is the fact to which we are to bear our testimony, as opportunities present themselves,” Twentieth Century N.T. “ The outlook is to the future of the Church,” Bernard. This suits the context, ordering prayers for all men that so the message of salvation may reach to all: and this will need time. But Titus 1:3 makes any reference to the future doubtful. καιροῖςἰδίοις , cf. Titus 1:3 note. 7. εἰςὃἐτέθην ] 2 Timothy 1:11, and supra, 1:13 note. κήρυξ ] The word was associated not only with the games (1 Corinthians 9:27) but also with the Eleusinian mysteries; cf. τοῦἘλευσινίουἱεροῦκῆρυξ , Philostratus, Vit. Soph. ii. 33, and other instances, ap. M.M. s.v. ἀληθ . λέγω ] Romans 9:1, 2 Corinthians 11:31, Galatians 1:20. The language of one whose authority and whose truthfulness have been attacked in the past, and who is still face to face with opposition. ἐνπίστει . (cf. 1:2) καὶἀληθείᾳ .] The sphere and the subjects in which he teaches; corresponding to the two purposes of God in 4, faith in salvation and knowledge of Him. It may include his own loyalty (1:12) and truthfulness (so Wohlenberg); but only by implication. 8-15. Paraphrase. The second point which I wish to stress is the spirit and order of public prayer. Men when they pray to God must lay aside all personal ill-will and irritation; women must dress quietly, for they are engaged in a sacred task, and their true adorning is that of good works, not of costly jewels and dress. The women should listen to the teaching quietly and submissively: I do not allow a woman to be herself a teacher, nor to dictate to men; and that for two reasons. The order of creation suggests man’ s taking the lead, first Adam, then Eve. The history of the Fall suggests women’ s weakness: it was not Adam but Eve who was deceived and so fell. Yet God’ s will to save all men extends to her: “ A child from woman’ s seed to spring Shall saving to all women bring.” That is a true saying; but to be saved they must continue faithful, loving, holy, and self-controlled. The whole section refers primarily only to public prayer (though it appeals at times to principles that have a wider application); this is clear (a) from its position between 1-8 and 3:1-13. (b) From the analogy of 1 Corinthians 11:2-16, 1 Corinthians 14:34-36 which were apparently in the writer’ s mind. (c) From its influence on subsequent Church orders; cf. Canon. Hippol. § § 81-88, “ mulier libera ne veniat veste variegata in ecclesiam ... neve omnino loquantur in ecclesia quia est domus Dei.” Test. Dom. Nostri, ii. 4; iii. 6; cf. Clem. Alex. Pæ d. iii. 11, ἐπὶτὴνἐκκλησίανἄκτεοντὴνγυναῖκακαὶτὸνἄνδραἐστολισμένουςκοσμίως . (d) Perhaps from the analogy of heathen priestesses; cf. 10 note. The purpose of the section is twofold. (a) Primarily, to secure a right spirit and character in those who pray, both men and women; cf. 8, 9, 10, 15. (b) To check a freedom which women were claiming to teach at the meeting. Nothing is mentioned about women prophesying, which was always exceptional, and the writer is laying down general rules. It is less clear whether any rule is laid down as to leading the prayers. This is not stated, and the language is consistent (1) with the theory that there was no leader, but that all prayed in silence until the Spirit moved some one, man or woman, to pray aloud (cf. Ramsay, Exp., Sept. 1909): (2) with the theory that the ἐπίσκοπος acted as leader, the rest joining in with the Amen (1 Corinthians 14:16). This is more consistent with 1, 2 supra, and 3:1-7. 8. βούλομαι . (cf. 5:14, Titus 3:8, Philippians 1:12) οὖν parallel to 1, but perhaps suggesting a slight connexion with the last paragraph. The thought of God’ s universal salvation is still in his mind, σωθῆναι , 4; σωθήσεται , 15, and the ideal of the true Christian life; Cf. 2 with 9-11. ἐνπαντὶτόπῳ ] “ Wherever you meet for public worship” ; or more probably the writer means the rule to be universal for all churches under his influence, παντί being an echo of πάντας (4), πάντων (6); cf. 1 Corinthians 1:2, 1 Corinthians 7:17, 1 Corinthians 14:33 ὡςἐνπάσαιςταῖςἐκκλησίαιςτῶνἁγίων . There is possibly a reminiscence of Mal 1:11 ἐνπαντὶτόπῳθυμίαμαπροσάγεται . . . καὶθυσίακαθαρά · διότιμέγατὸὄνομάμουἐντοῖςἒθνεσιν , which was a favourite quotation in 2nd-century writers, as pointing to the universal offering of the Eucharist; cf. Justin, Dial. 41 and 117; Iren. iv. 17; so Didache, c. 14, where it is given as a reason why no one who has a quarrel with another should join in the Eucharistic sacrifice. ἐπαίρονταςχεῖρας ] Standing to pray, as was customary with pagans and Jews alike, and common with the early Christians; cf. Dict. Chr. Antiq., s.v. Oranti. For Greek and Roman illustrations, cf. Wetstein, Wohlenberg, and L.A.E., p. 421. ὁσίουςχεῖρας ] Combines the idea of moral purity (“ quae sanctis operibus ministraverint,” Origen on Rom_6; cf. Job 16:17 ἄδικονδὲοὐδὲνἦνἐνχερσίμου , εὐχὴδέμουκαθαρά : Psalms 24:4, Isaiah 1:15, Isaiah 1:16, James 4:8; Clem. Romans 1:29, ἐνὁσιότητιψυχῆςἁγνὰςκαὶἀμιάντουςχεῖραςαἴροντες ) with that of consecration, hands like those of consecrated priests, performing the tasks of holy priesthood (1 P 2:9). It is partly explained by χωρὶςὀργῆςκαὶδιαλογ . They must have the consecration of Christian Love, if they are to pray aright. Cf. Tert. Apol. 30, “ manibus expansis quia innocuis” ; De Orat. 14, “ manus expandimus, de dominica passione modulati,” in imitation of the Cross. It is difficult to imagine after Our Lord’ s teaching that Christians had taken over the Jewish practice of ceremonial ablutions. So Ramsay, ubi s., but cf. Hippol. Canon, § 241, “ Christianus lavet manus omni tempore quo orat.” χωρὶςὀργῆς (cf. Matthew 5:23-25, Matthew 5:6:14, Matthew 5:15), καὶδιαλογισμοῦ , probably “ disputing” (“ disceptatione,” Vulg.); cf. Philippians 2:14 χωρὶςγογγυσμῶνκαὶδιαλογισμῶν : Mark 7:21 οἱδιαλογισμοὶοἱκακοί , evil thoughts against one’ s neighbour, the chief of the things which really pollute. Did. 14, πᾶςἔχωντὴνἀμφιβολίανμετὰτοῦἑταίρουαὐτοῦμὴσυνελθέτωὑμῖν , ἕωςδιαλλαγῶσιν . Tertull. De Or. 11. 12, Thd. and Thdt. interpret it as “ doubt,” “ hesitation” (cf. Mark 11:23, James 1:6, Herm. Mand. ix. 1); with right feeling to man and God, with love and faith (cf. 15 and 1:14); but the idea of doubt is alien to the context, which emphasizes man’ s relation to his fellow-men. 8-15. This section deals only with the dress and conduct of women at the meetings; but compare the general relation of husband to wife in 1 P 3:1-8, which appears to be influenced by the passage; cf. also Cyprian, De Hab. Virg., where an a fortiori argument is drawn from this passage to the ordinary dress of virgins, and Tertull. De cultu Fem., where it is used as an argument for the ordinary dress of all Christian women, who may have to face martyrdom at any moment. Compare also the contrast between Virtue, κεκοσμημέηντὸμὲνσῶμακαθαρότητι , τὰδὲὄμματααἰδοῖ , τὸδὲσχῆμασωφροσύνῃ , ἐσθήτιδὲλευκῇ , and Vice, κεκαλλωπισμένηντὸμὲνχρῶμα . . . ἐσθῆταδ ʼ ἐξἧςἂνμάλισταἡὥραδιαλάμποι , in the story of Prodicus, Xen. Mem. ii. 1. 9. ὡσαύτως ] Perhaps carries on to women all that has been said about men (Chrys., Ramsay), but not necessarily (cf. 3:8, 11, Titus 2:3, Titus 2:6), and it does not affect the construction, which is βούλομαικοσμεῖν . καταστολῇ Possibly “ demeanour,” “ deportment” (Ambros., Dibelius, M.M. s.v.); but as this is expressed in μετὰ . . . σωφροσύνης , more probably “ dress,” which is implied by the contrast μὴ . . . πολυτελεῖ cf. Isaiah 61:3; Clem. Alex. Pæ d. iii. 11, quoted above. αἰδοῦς ] “ That shamefastness which shrinks from overpassing the limits of womanly reserve and modesty” ; καὶσωφρ ., “ that habitual inner self-government with its constant rein on all the passions and desires which would hinder temptation from arising, or at all events arising in such strength as should overbear the checks and barriers which αἰδώς opposed to it.” Trench, Syn. s.v.; cf. Tert. de C. Fem. ii. 8, “ ubi Deus, ibi pudicitia, ibi gravitas, adjutrix et socia ejus.” For its meaning as applied to different ages and sexes, cf. additional note, p. 148. πολυτελεῖ ] Cf. 1 P 3:4, which seems suggested by this place. 10. ἐπαγγ . (cf. 6:21, Wisd 2:12): θεοσεβείαν . (“ promittentes castitatem,” O.L.; “ pietatem,” Vulg. Ambros.; “ professing godliness,” , ; but better, “ promittentibus Deum colere,” Thd., “ that professe the worshippynge of God,” Tyndale), refers to their action in coming to the Church’ s worship. There is perhaps a comparison with heathen priestesses; cf. ὁσίουςχεῖρας , 8; ἱεροπρεπεῖς , Titus 2:8, and an inscription describing the dress of the ἱεραὶγυναῖκες in the mysteries, μὴἐχέτωμηδεμίαχρυσία . . . μηδὲτὰςτρίχαςἀναπεπλεγμένας . Dittenberg, Syll. ii.2 653 (quoted by Dibelius); cf. Tert. de C. F. ii. 12, “ sacerdotes pudicitiæ .” δι ʼ ἔργωνἀγαθῶν ] “ Etiam sine sermone,” Bengel: prob. with κοσμεῖν , Cf. Titus 2:10, Clem. Rom. 1:33, ἐνἔργοιςἀγαθοῖς . . . ἐκοσμήθησαν , not with ἐπαγγελλομέναις : cf. Tert. de C. F. ii. 13, for a rhetorical expansion of this passage, and Hipp. Canons 82-87, “ Neque enim to quae pretiosorum lapidum et margaritarum ornamentis superbis tam pulchra es ut illa quæ sola natura et bonitate splendet.” 11-15. Still dealing directly with conduct at the meetings; but the word ὑποταγή suggests a reference to the whole relation of wife to husband, cf. Ephesians 5:23. The language is coloured throughout by Gen_2 and 3: ἐπλάσθη = ἔπλασεν , Genesis 2:7; ἠπατήθη = ἠπάτησε 3:18; τεκνογονία = τέξειςτέκνα , 3:16. 11. ἐνπάσῃὑποταγῇ ] “ Submission to constituted authority, i.e. the officials and regulations of the Church,” Ramsay, though πάσῃ suggests also “ their husbands.” 12. αὐθεντεῖν The earliest known use of the word, common in late Greek (from αὐθ -έντης , a self-actor, an independent actor, so in vulgar Greek= δεσπότης (cf. Rutherford, The New Phrynichus, § 96; , p. 49; Moulton and Milligan, s.v.), “ to lord it over,” “ to dictate to,” the antithesis of αὐτόςσουκυριεύσει Genesis 3:16. 13. ἐξαπατηθεῖσα : so 2 Corinthians 11:8 ἐξηπάτησεν , though the LXX has ἠπάτησεν . 14. Cf. 2 Corinthians 11:3; and for the Jewish tradition that Eve was tempted by the serpent to infidelity, cf. Thackeray, The Relation of St. Paul to Contemporary Jewish Thought, pp. 50-57; for the Jewish attitude to women, Taylor, Sayings of the Jewish Fathers, i. 5 note; and for the connexion of Eve with transgression and death, Ecclus 25:24 ἀπὸγυναικὸςἀρχὴἁμαρτίαςκαὶδι ʼ αὐτὴνἀποθνήσκομενπάντες . γεγόνεν — passed into and has remained in the position of transgressor. σωθησέται ] taking up σωθῆναι , 4 ἁμαρτωλοὺςσῶσαι , 1:15; shall be spiritually saved. διὰτῆς τεκνογονίας . Two interpretations seem possible. (a) “ By bearing children,” by that child-bearing which was once a thing of sorrow but now has become a source of salvation; not by spiritual activities at the meetings, but by motherhood and the quiet duties of home (cf. 5:14); including perhaps (so Chrys.) the rearing of children (cf. 5:10 εἰἐτεκνοτρόφησεν , and Hippol. Canon 82, “ Neve det infantes quos peperit nutricibus sed ipsa sola eos nutriat … neve administrationem familiæ negligat” ), and all maternal instincts, which become the saving of a woman from self and draw out her soul both to others and to God; cf. Ramsay, Expositor, 1909, pp. 339-47. If so, there may be an implied protest against those who depreciated marriage, 4:3. (b) By the great child-bearing, by that which has produced the Saviour, the child-bearing of Mary, which has undone the work of Eve. This use of the article is very common in the Past. Epp.; cf. τὸμυστήριον , ἡπίστις , ἡδιδασκαλία (p. xvi): for the thought, cf. Ign. ad Eph. 19, ἔλαθεντὸνἄρχοντατοῦαἰῶνοςτούτουἡπαρθενίαΜαρίαςκαὶὁτοκετὸςαὐτῆς , ὁμοίωςκαὶὁθάνατοςτοῦκυρίου , Iren. Hæ r. v. 19, “ si ea inobedierat Deo, sed hæ c suasa est obedire Deo, uti Virginis Eva virgo Maria fieret advocata, et quemadmodum adstrictum est morti genus humanum per virginem, salvetur per virginem” : cf. ibid. 3:22; Præ dic. Apostolica, c. 33; Justin, Dial. c. 100; Tert. de Carne, xli. c. 17: cf. the stress on ἄνθρωπος , sup.5, and Galatians 4:4 γενόμενονἐκγυναικός . (b) is probably right. It was given by some anonymous commentator (Cramer, Catena, vii. 22), and has been revived by Ellicott, von Soden, and Wohlenberg. Indirectly it reflects a glory upon all child-bearing, which has become the channel of the Salvation of the world. The nominative to σωθήσεται is perhaps Εὖα (cf. Irenæ us, u.s.), or ἡγύνη ; Eve as the representative of women. 15. ἐὰνμείνωσιν ] Who? not “ the children” (Chrys., Jerome), which is too far from the context, but γυναῖκες from 9, 10; or possibly “ husband and wife,” suggested by 12-14; cf. 1 P 3:7 συγκληρονόμοιχάριτοςζώης . πίστεικαὶἀγ .] The essential Christian virtues, cf. 2 Thessalonians 2:13; but possibly πίστει suggests marital fidelity; cf. τοὺςἐνγάμῳδιαφύλαξονἐνπίστει , Brightman, Lit. E. and W., p. 26. ἁγ . μετὰσωφρ . the right relation between husband and wife, cf. 1 Thessalonians 4:7, and a rhetorical amplification of the section in xii. 16-18, 21, ὁσώφροναγυναῖκαἔχεινθέλωνκαὶαὐτὸςσωφρονεῖ . πιστὸςὁλόγος ] Cf. Titus 3:8 note; and for the variant ἀνθρώπινος , Introd., p. xxxvi. The words perhaps refer to the preceding statement (so Chrys., Holtzmann, W. H., Hillard), as the other faithful sayings deal with salvation. If so, it is still uncertain how much of that sentence is included in the quotation; probably only σωθήσεταιδὲδιὰτῆςτεκνογονίας . I would suggest that the previous words, Ἀδὰμγὰρ . . . γέγονε , are a quotation from some Jewish Apocrypha, scornful of women (this would make the perfect tense γέγονε more natural), which is answered by quoting a well-known Christian saying about the effect of the Incarnation on women. But most editors connect the words with the following paragraph. The Journal of Theological Studies, London, 1910- The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914- The Biblical Antiquities (of Philo), ed. M. R. James, S.P.C.K., 1917. Constitutiones Apostolorum, ed. P. A. de Lagarde, 1862. Light from the Ancient East, by A. Deissmann, Eng. transln., 1910. Revised Version of the English Bible. Authorized Version of the English Bible. Das Wortschatz des Apostel’ s Paulus, von T. Nä geli, 1905. Clementis Romani Homiliæ , ed. Dressel, 1853. 3:1-13. The officials of the Church: (a) the overseer, the bishop (1-7); (b) ministers, deacons (8-10); (c) deaconesses, (11); (d) the deacons as possible candidates for higher office (12, 13). The transition is abrupt in form (cf. 5:1, 6:17), but the writer’ s mind passes naturally from the members of the community to those who act as officials and either as leaders or assistants regulate their worship and their life. In each case little is said of their duties, a knowledge of which is assumed; but, as in c. 2, the whole stress is on character, on the moral and intellectual qualifications for office. καλός (1, 4, 7, 12, 13) strikes the note of the whole section. Paraphrase. A third point on which I wish to lay stress is the character of those who hold any official position: and, first, for the leader of the worship, the bishop. You know the common saying: “ He who would play a leader’ s part On noble task has set his heart.” It is right, then, to wish for such a post; but such a noble task requires a character above reproach. So the bishop must not fall behind a high Christian morality in respect of marriage or sobriety, or self-control and dignity; and he must have special qualifications: he must be ready to welcome guests from other Churches, and able to teach in the assemblies: in dealing with members of the Church he must not be overbearing or hasty, but large-hearted, ready to make allowances, peace-loving: he must have no love of riches, as he has to control the finances: his power of ruling must be tested by his power of ruling his own household. Has that been a “ noble task” with him? has he kept his own children obedient to discipline with true dignity? if not, how will he be able to take charge of a Church of God’ s? Moreover, he must not be a recent convert; for, if so, his head may quickly be turned and the devil be able to bring accusations against him. Lastly, he must be well thought of by those outside the Christian body: otherwise he will easily cause scandal, and the devil will snare him to his ruin. Then for assistants, deacons: they must have a character that inspires respect: their word must be trustworthy: they must not say one thing to one person, another to another: they must not be given to excess in wine: they must be above making money in unworthy ways: they must hold the truths of the gospel with a conscience free from stain. Yes, and like the leaders, they must be tested first, and only be admitted as deacons if no charge can be sustained against them. Much the same has to be said about deaconesses: their character must inspire respect: they must not be gossips and scandal-mongers: they must be sober: entirely trustworthy. There is another point about assistants (deacons), they may come to be leaders (bishops): so in choosing them, see that they have the same qualifications about marriage and the discipline over their own families which are required for bishops. For those who have treated the diaconate as a noble task win for themselves another noble position and preach with full assurance in the faith which is in Christ Jesus. Cf. Titus 1:5-9; St. Chrysostom, De Sacerdotio, ed. Nairn, pp. xxvi-xxviii. 1. πιστὸςὁλόγος ] cf. 2:15 note. If these words apply to the following paragraph, the variant ἀνθρώπινος would seem more appropriate, the writer quoting a saying applicable to all overseership in human life (“ allgemeinmenschlich,” Wohlenberg) and applying it to the Christian Church. Deissmann (B. St., p. 230), shows that ἐπίσκοπος was used as a pre-Christian religious title. ὀρέγεται ] “ Aspires to,” in no bad sense; but Clem. Rom. i. c. 44 shows how early a wrong ambition set in and was foreseen by the Apostles. καλοῦ ] “ præ clarum” (Calvin): which ought to attract the world to Christ; and therefore difficult, χαλεπὰτὰκαλά . ἔργον ] “ negotium, non otium,” Bengel, Cf. 2 Timothy 4:5, 1 Thessalonians 5:13 διὰτὸἔργοναὐτῶν , and for failure in such a task, Acts 15:38 μὴσυνελθόιτααὐτοῖςεἰςτὸἔργον . 2-8. Qualifications for the ἐπίσκοπος . For the relation of the ἐπίσκοπος to the presbyters, v. Introd., p. xix. The singular here may imply that there was only one in the community, or it may be limited by the context— the ἐπίσκοπος who is leading the worship. No definition is given of his duties, but the following are implied: (a) Presiding i.e. (i) exercising discipline, cf. the analogy of the family (5); (ii) (arising from the context) presiding at worship. (b) Teaching, διδακτικόν (2). (c) Control of the finances, ἀφιλάργυρον (3). (d) Representing the community to Christians elsewhere (φιλόξενον (2)) and to the world outside (7). These qualifications form guidance for “ the scrutiny of candidates” who desire the office (Ramsay): they are partly the ordinary moral qualities which would be respected in a layman, and failure in which would imply censure; partly those which would be required for his special position. “ To St. Paul the representative character of those who had oversight in the Ecclesia, their conspicuous embodiment of what the Ecclesia itself was meant to show itself, was more important than any acts or teachings by which their oversight could be exercised” (Hort). Hence it scarcely gives the ideal of a bishop, but the necessary requirements . A comparison with Titus 1:5-9 shows how the list of moral qualifications was getting stereotyped: Bernard compares the requirements for the Stoic wise man, who was to be a married man (2), ἄτυφος (6), temperate in wine (2), and to combine σωφροσύνη with κοσμιότης Diog. Laert. vii. 116-26. Wetstein and Dibelius (q.v.) quote the close analogy of the requirements for the choice of a general, who was to be σώφρονα , ἐγκρατῆ , νήπτην . . . ἀφιλάργυρον , ἂντύχῃκαὶπατέραπαίδων , ἱκανὸνλέγειν , ἔνδοξον : Onosander, De Imperatorum Officio, c. 1 (fl. c. 55 b.c.). Either of such lists may have been known to our writer, but they are all probably independent. 2. ἀνεπίληπτον . (5:7, 6:14; cf. s.v.) perhaps slightly stronger than ἀνέγκλητος , Titus 1:6. That would imply more definite charges (κατηγορία , ib.): this, any criticism or censure. It is explained by the following words: Not liable to criticism as he would be if he failed in any of these qualities. μιᾶςγυναικὸςἄνδρα . . . κόσμιον , general moral qualifications, in relation to his own life: φιλόξενον , διδακτικόν , qualifications for his special office. μὴπάροινον . . . ἄμαξον , qualifications in relation to other members of the community. ἀφιλάργυρον , qualification in relation to the finance of the community. τοῦἰδίουοἴκου , in relation to his own family. μὴνεοφύτον , in relation to his standing in the community. δεῖδέ , in relation to the world outside. μιᾶςγυναικὸςἄνδρα ] In interpreting this difficult phrase, two facts guide us. (a) The standard is not the highest (v. supra); it must be something, failure in which would incur reproach; (b) but the standard is that of a Christian community; contrast 7. It presupposes a knowledge of the teaching of Our Lord and of St. Paul. (i) The phrase might imply that the bishop must be a married man (so Wordsworth, The Ministry of Grace, pp. 215-20; Lindsay, The Church and the Ministry, p. 145), and the writer might well prefer a man with the experience of the head of a family (cf. 4) for the overseership of a church, and might wish to guard against any depreciation of marriage (cf. 4:3); but to be unmarried would incur no reproach: such a requirement would be scarcely consistent with the teaching of Our Lord (Matthew 19:12) and of St. Paul (1 Corinthians 7:7, 1 Corinthians 7:8): so the writer is only thinking of the true character of a bishop, if married; as in 4 he deals only with his relation to his children, if he has children. (ii) It certainly implies— not a polygamist. Such a rule would still be necessary, as polygamy might still be found among Jews; cf. Justin Martyr, Tryph. c. 134, οἵτινεςκαὶμέχρινῦνκαὶτέσσαραςκαὶπέντεἔχεινὑμᾶςγυναῖκαςἕκαστονσυγχωροῦσι : Joseph. Ant. xvii. 1, 2, πάτριονγὰρπλείοσινἡμῖνσυνοικεῖν : cf. Schü rer, i. 1, p. 455 note. Schechter, Documents of jewish Sectaries, i. 17. (iii) It also certainly implies “ a faithful husband,” married to one woman and loyal to her, having no mistress or concubine; cf. Tertull. Apol. 46, “ Christianus uxori soli suæ masculus nascitur.” Canones Apost. xvii. ὁδυσὶγάμοιςσυμπλακεὶςμετὰτὸβάπτισμαἢπαλλακὴνκτησάμενοςοὑδυνάταιεἶναιἐπίσκοπος : cf. ib. lxi. A similar provision is found in heathen marriage contracts; cf. Tebt. Pap. 104, μὴἐξέστωΦιλίσκῳγυναῖκαἄλληνἐπαγάγεσθαιἀλλὰἈπολλωνίανμηδὲπαλλακὴνμηδὲτεκνοποιεῖσθαιἐξἄλληςγυναικός , ζώσηςἈπολλωνίας (92 b.c.), and similarly Pap. Eleph. 1 (310 b.c.). (iv) It also implies, and was probably meant to imply, not divorcing one wife and marrying another. This would be a Christian rule, based both on Our Lord’ s teaching and on St. Paul’ s (cf. Hermas, M. iv. 1, which forms a good commentary on this phrase), and very necessary in view of the laxity of divorce both among Jews (Schechter, u.s.; Abrahams, Studies in Pharisaism, § 9) and among heathen; cf. Friedlä nder (Eng. tr.), pp. 242-43; Fowler, Social Life in Rome, c. 5. Dill, Roman Society from Nero to M. Aurelius, pp. 76-79, though he points out that the heathen standard was rising: “ The ideal of purity, both in men and women, in some circles was actually rising … there were not only the most spotless and high-minded women, there were also men with a rare conception of temperance and mutual love. … Plutarch’ s ideal of marriage, at once severe and tender, would have satisfied St. Paul. … Seneca and Musonius, who lived through the reign of Nero, are equally peremptory in demanding a like continence from men and from women.” (v) Did it also imply, “ not marrying a second time after his wife’ s death” ? This is possible, but scarcely likely. No doubt the phrase led to this interpretation and was used to support it, and that by the end of the and century; cf. Tertull. ad Uxor. i. 7; Clem. Alex. Strom. iii. 12; Origen, Hom. xvii. in Luc., and the later Church orders; cf. Apost. Ch. Order, i. καλὸνμὲνεἶναιἀγύναιος · εἰδὲμή , ἀπὸμιᾶςγυναικὸς . Apost. Canons, xvii. (quoted above); Apost. Const. ii. 2, μιᾶςγυναικόςἄνδραγεγενημένον : ib. vi. 17. Test. Dom. N. J. Christi, c. 20 (where see Cooper-Maclean’ s note). There were also tendencies in the heathen world moving in the same direction. There was the feeling for the children of the first wife who might be harmed by the stepmother; cf. Eur. Alc. 301 sqq.; Propert. iv. 11. 81, and the law of Charondas forbidding such a second marriage, quoted in Diod. Sic. xii. 12 (Wetstein): there was also the natural devotion to a loved wife; cf. the Inscr. at Pisa (Orelli, ii. p. 517, No. 4623), “ conjugi karissimæ … cum quâ vixit annos xviii. sine querella, cujus desiderio juratus se post eam uxorem non habiturum” ; cf. Bigg, The Church’ s Task, p. 102: “ In the epitaphs two not uncommon words are virginius and virginia: they denote a husband who never had but the one wife, a wife who never had but the one husband.” Such a feeling would be increased by the Christian thought of the eternal relation of husband and wife (cf. Chrys. on Titus 1:6); yet such a standard is always regarded as exceptional, and is too high for this context; and the later writers are influenced by a growing love for celibacy , which is certainly alien to this passage, and by the denunciation of second marriages in all cases (Athenag. Leg. 33), which is also alien to the Epistle, 5:14; cf. Suicer, s.v. διγαμία . Dict. Christ. Ant., s.v. Marriage, p. 1097 and p. 1103; and for a strong defence of the stricter view, The Library of the Fathers, Tertullian, vol. i. pp. 420-32. νηφάλιον ] (11, Titus 2:2 only in N.T.), temperate in use of wine; cf. 8, 11, 5:23; perhaps also “ sober-minded” or “ vigilant” (ἄγρυπνον , Chrys., cf. Hebrews 13:17, and Homer, Il. ii. 24, 25). Cf. 2 Timothy 4:5 σὺδὲνῆφεἐνπᾶσιν : 1 P 1:13 (ubi v. Hort) 5:8, 1 Corinthians 15:34 ἐκνήψατε . σώφρονα , κόσμιον ] (2:9 only in N.T.). “ Quod σώφρων est intus, id κόσμιος est extra,” Bengel. καὶφθέγματικαὶσχήματικαὶβλέμματικαὶβαδίσματι , Thdt.; Inscr. from Magnesia. ζήσαντασωφρόνωςκαὶκοσμίως (Dibelius, and M.M. s.v.). It implies wellordered demeanour, but also the orderly fulfilment of all duties and the ordering of the inner life from which these spring. Cf. Syn., p. 332. It is the quiet, orderly citizen, the antithesis of ἄτακτος . φιλόξενον ] The duty of individual Christians (5:10) and of the whole Church (Romans 12:13, Romans 12:1 P 4:9, 3 John 1:5), with a special blessing attached to it (Hebrews 13:2 διὰταύτηςγὰρἔλαθόντινεςξενίσαντεςἀλλέλους : cf. Clem. Romans 1:10-12, a comment on that passage); finding its fullest expression in the ἐπίσκοπος , cf. Herm. S. ix. 27, where ἐπίσκοποιφιλόξενοι , οἵτινεςἡδέωςεἰςτοὺςοἴκουςἑαυτῶνπάντοτεὑπεδέξαντοτοὺςδούλουςτοῦθεοῦ are compared to trees sheltering sheep, and singled out for special praise (Dibelius). For its importance, cf. Harnack, Exp. of Christ. 1. ii, 3.; Ramsay, Pauline Studies, pp. 382-86. μὴπάροινον , μὴπλήκτην ] the negative of the positive νηφάλιον , σώφρονα , in relation to others. Cf. Titus 1:8 note. ἐπιεικῆ , ἄμαχον ] the mark of all Christians, Titus 3:2, where see note. ἀφιλάργυρον ] Titus 1:8 note. 4. Cf. Titus 1:6; μετὰπάσηςσεμνότητος : cf. 2:2 of all Christians: here the reference is specially to the father (cf. 8, 11), though it might include the effect on the whole household . 5. For the analogy from the family to the Church, cf. Ephesians 2:19 οἰκεῖοιτοῦθεοῦ , 5:23-6:9, where the family is treated as the nursery in which the virtues characteristic of the Church are trained. The analogy from the family to the State is common in classical writers; cf. Sen. de Clem. i. 9., “ quo hoc animo facis? ut ipse sis princeps? … domum tuam tueri non potes,” Tac. Agr. 19, and other instances in Wetstein and Dibelius. ἐκκλ . θεοῦ ] St. Paul only in N.T.: here and 15 only without the article, “ a church of God’ s.” 6. For later formulation of this rule, cf. Apostol. Canon lxxx. , Concil. Nic. Canon ii. with Bright’ s note. νεόφυτον ] “ a recent convert” (for the form, cf. σύμφυτος , Romans 6:5; and for the metaphor, 1 Corinthians 3:6). The word is used literally in the LXX and Inscr. (Deissmann, Bible St. s.v.); as a simile, Psalms 143:12 υἱοὶὡςνεόφυτα : here, first as a metaphor; so in Tertullian, Præ scr. 41, adv. Marc. i. 20. τυφωθείς ] 6:4, 2 Timothy 3:4 only in N.T., from τῦφος , smoke, with his head dazed and turned “ in superbiam elatus,” Vulg.; entê té . It combines the ideas of conceit and folly; he may behave arrogantly to others and teach foolishly. Wetstein aptly quotes the warning of Tiberius, “ ne quis mobiles adolescentium animos præ maturis honoribus ad superbiam extolleret,” Tac. Ann. iv. 17. For the harm wrought by τῦφος , cf. an interesting passage in Philo, de Decal. Son_1 and 2, τῦφος … δημιουργόςἐστινἀλαζονείας , ὑπεροψίας , ἀνισότητος … τύφῳκαὶτὰθεῖαἐξωλιγώρηται . τοῦδιαβόλου ] The parallelism of 7 and 2 Timothy 2:26 makes it certain that this is “ the devil,” not (as Weiss) “ some human accuser.” But the analogy of 5:14, Titus 2:8 suggest that the devil is thought of as working through some human agent; cf. Ecclus. 51:2 ἐλυτρώσωτὸσῶμάμουἐξἀπωλείαςκαὶἐκπαγίδοςδιαβολῆςγλώσσης , Proverbs 6:24, and perhaps Ephesians 4:27. κρῖματοῦδιαβ .] not (as Chrys. Pelag. Thdt. Calvin, Bengel) “ the judgment passed on the devil,” which is not parallel to 7, and would naturally be τὸκρῖμα , but “ some judgment which the devil, the slanderer, the setter at variance, the accuser of the brethren , passes upon him. Such a novice is arrogant or foolish in teaching. The devil reproaches (7). This is your humble Christian! this your learned teacher! The devil lays snares (7) to draw him on and to discredit the whole community. The man makes shipwreck of his faith by some moral (1:19) or intellectual (6:21) failure; he is handed over to Satan (1:20); and he passes judgment, perhaps some bodily infliction, upon him; cf. Job_1 and 2 and Test. XII. Patr., Reuben 6, εἰςὄλεθρονΒελίαρκαὶὄνειδοςαἰώνιον . 7. τῶνἔξωθεν ] For St. Paul’ s care for the opinion outside the Church, cf. 1 Thessalonians 4:12, 1 Corinthians 10:32, Colossians 4:5. εἰςὀνενιδισμὸνκαὶπάγιδα ] cf. 6 note. 8-10. Deacons] For the earlier use of the word, cf. Hort, The Christian Ecclesia, pp. 198-211; a recognized title for an office already existing. No definition of duties is given. The name implies service— assistant ministration— perhaps in the Church services, certainly in administering charity and attending to the needs of the poorer members; and it is implied that they would naturally pass to higher office in the Church. The qualifications are partly central Christian virtues , partly those needed for their office as they moved from house to house (μὴδιλ . μὴοἴνῳπ . προς .), handling Church money , speaking of their faith to others (ἔχονταςκ .τ .λ .) For similar qualifications, cf. Polyc. ad Phil. 5, perhaps based on this passage. 8. διλογους ] “ tale-bearers,” Lightfoot on Polyc. (u.s.), but probably “ double-tongued,” “ ad alios alia loquentes” (Bengel); cf. δισσολόγος ( iii. 5), δίλωσσος , διπόσωποις (Test. XII. Patr., Asher, c. 2); “ the parson of our parish, Mr. Two-Tongues” (Pilgrim’ s Progress), δίψυχος (James 1:8). The word here only in N.T., and not elsewhere in this sense. For the thought, cf. Test. XII. Patr., Benj. c. 6, ἡἀγαθὴδίανοιαοὐκἔχειδύογλώσσας , εὐλογίαςκαὶκατάρας , ὕβρεωςκαὶτιμῆς , ἡσυχίαςκαὶταραχῆς , ὑποκρίσεωςκαὶἀληθείας . 9. τὸμυστήριοντῆςπ .] perhaps “ the secret truths of the Christian faith” ; cf. 16, lay,ng stress on doctrinal correctness, but more probably, as there is no duty of teaching implied, holding their own faith, the secret of their allegiance to Christ, secure under the protection of a good conscience, “ a true inward religion and a true inward morality” (Hort., u.s.). The stress is on ἐνκαθ . συνειδήσει , the casket in which the jewel is to be kept; cf. 1:9 note. 10. δοκιμαζέσθωσαν .] Probably not by any definite examination or by a time of probation (Ramsay), but only in the same way as the ἐπίσκοπος , by the opinion of the Church judging his fitness by the standard just laid down. 11. γυναῖκας . From the context and from the parallelism between the qualities required for them and for the deacons σεμνάς = σεμνούς : μὴδιαβόλους = μὴδιλόγους : νηφαλίους = μὴοἴνῳπ . προσέχοτντας : πιστὰςἐνπᾶσι = μὴαἰσχροκερδεῖς . . . συνειδήσει ), these must be “ deaconesses” , women who help; cf. Romans 16:1; Pliny, Ep. x. 96 (written a.d. 112), “ ancillis quæ ministræ dicebantur.” Their duties in later times are defined as instructing and attending at the baptism of female catechumens, of looking after them at the services and taking messages from the bishops to them; cf. Dict. Christ. Antiq. s.v.; Nic. Canon xix., with Bright’ s note. Apost. Const. ii. 26, iii. 15, εἰςτὰςτῶνγυναικῶνὑπηρεσίας . . . καὶγὰρεἰςπολλὰςχρείαςγυναικὸςχρῄζομενδιακόνου . 12. διάκονοι ] The writer returns to deacons from a new point of view, as men who may become ἐπίκοποι : so in addition to what they needed as deacons they must have the two external relations— to wife and children— which were required in the ἐπίσκοπος . 13. βαθμόν (here only in N.T.), lit. “ a step” (so in LXX, 1 S 5:5, Ecclus 6:36, 2 K 20:9); then “ a standing,” “ position” . This may be thought of as— (a) Moral: a vantage ground for influence, analogous to πολλὴνπαρρησίαν : cf. Clem. Rom. 1:54, ἑαυτῷμέγακλέοςἐνΧριστῷπεριποιήσεται : Herm. M. iv. 4, περισσοτέρανἑαυτῷτιμὴνκαὶμεγάληνδόξανπεριποιεῖταιπρὸςτὸνΚύριον : Poimandres, p. 343, ὁβαθμὸςοὗτος , ὦτέκνον , δικαιοσύνηςἐστινἕδρασμα : Inscr. at Mitylene, ii. 243, τοῖςτὰςἀξίαςβασμοῖς (MM. s.v.). Parry quotes Clem. Alex. Str. ii. 9. 45, βαθμὸντοῦτονπρῶτοντῆςἐπέκειναγνωσέωςὑποτιθέμενος . (b) Ecclesiastical: a higher grade, an honourable rank; cf. Ap. K. O. 22, οἱγὰρκαλῶςδιακονήσαντεςτόπονἑαυτοῖςπεριποιοῦνταιτὸνποιμένικον . Apost. Const. viii. 22, ἄξιονμείζονοςβαθμοῦδιὰΧριστοῦ . This is common in later eccles. writers; cf. the prayer for the deacons, ἄσπιλοναὐτῶντῆνδιακονίανφύλαξονκαὶβαθμοὺςἀγαθοὺςπεριποίησαι , “ Lit. of S. James,” Brightman, E. and W. L., p. 55, and is probable here from the use of the aorist διακονήσαντες , and from the analogy of βαθμὸνκαλόν to καλοῦἔργου 1, and of ἑαυτοῖςπεριποιοῦνται to ἐπιθυμεῖ . But such eccles. promotion will include all that was implied in (a). It is used of promotion in the army; cf. Harrison, p. 165, who quotes from Hadriani Sententiæ , ἐὰνκαλὸςστρατιώτηςγενῇ , τρίτῳβαθμῷδυνήσῃεἰςπραιτώριονμεταβῆναι . πολλὴνπαρῥησίαν ] Certainly man-ward, cf. Philemon 1:8; perhaps also God-ward, cf. Ephesians 3:12. With the whole verse contrast Herm. S. ix. 25, where dishonest deacons are compared to reptiles and wild beasts that destroy men, οἱμὲντοὺςσπίλουςἔχοντεςδιάκονοίεἰσικακῶςδιακονήσαντεςκαὶδιαρπάσαντεςχηρῶνκαὶὀρφανῶντὴνζωὴνκαὶἑαυτοῖςπεριποιησάμενοιἐκτῆςδιακονίαςἧςἔλαβονδιακονῆσαι , perhaps a conscious parody of this verse. 14-16. The Secret of True Christian Character Paraphrase. I hope to come to you soon and strengthen your hands by my presence; but in case I should be delayed, I write at once that you may know what is the true Christian life, the true relation of one with another in God’ s own family, for it is a Church belonging to God Himself, the living source of all life; and its task is to hold up the truth for the whole world to see and to give it a firm support in the lives of its members. And confessedly the secret of a true religious life is very important; for it centres in a personal relation to a Living Person: to one of whom we sing in our hymns that He was— “ In flesh unveiled to mortals’ sight, Kept righteous by the Spirit’ s might, While angels watched him from the sky: His heralds sped from shore to shore, And men believed, the wide world o’ er, When he in glory passed on high.” This section primarily gives the reason for the regulations in the preceding chapters, especially Son_2 and 3; but it also leads on to the warning against false teaching and the advice about Timothy’ s teaching which follows. It thus becomes the very heart of the Epistle; it should be compared with similar doctrinal conclusions in 1:5, 2:3-5, 6:13-16, Titus 2:12-14, Titus 3:5-7. But this goes deeper than all in its picture of the Incarnate and Glorified Christ as the centre of the true life of the whole world, cf. 2 Timothy 2:8. It is the poetic expression of Gal 2:20 ζῇἐνἐμοὶΧριστός . 14. ταῦτα ] i.e. mainly Son_2 and 3 (with their constant stress on true character, on the knowledge of truth (2:4, 7, 3:9, 13), and on God’ s family); but it may include the whole letter. ἐλπίζωνἐλθεῖν ] Not “ although I hope,” but “ hoping.” I write and hope to come and strengthen your hands by my personal authority ; cf 1 Corinthians 4:17-19, Philippians 2:19-24. ἐντάχει ] The variant τάχιον will mean much the same, as its comparative sense was dying out; cf. John 13:27, Hebrews 13:23; cf. βέλτιον , II 1:18; σπουδαιότερον , v.l., II 1:17. 15. πῶςδεῖ ] Picking up 3:2, 7. ἐνοἴκῳθεοῦ ] Picking up 3:4, 5, 12, and therefore not “ God’ s house,” but “ God’ s family” ; cf. Titus 1:11, 2 Timothy 1:16, and Ephesians 2:19 οἰκεῖοιτοῦθεοῦ : Galatians 6:10 τῆςπιστέως . The reference to 3:5 makes it almost certain that the allusion is not to the universal family, to the Church as a whole, but to the special community at Ephesus. ἀναστρέφεσθαι (“ conversari,” Vulg.) includes the life and character of each individual (cf. Ephesians 2:3, Hebrews 13:18, and ἀναστροφή , Galatians 1:13, James 3:13, and instances from papyri in M.M. s.v.); but also the intercourse of each member with other members, of men with women (c. 2), of parents with children, of ministers with those to whom they minister (c. 3); cf. Hort on 1 P 1:7. “ He wishes Timothy to have before him an outline of the relation which must exist between the various parts of a congregation or household of God” (Ramsay). The subject of ἀνσατρέφ . might be σε (which is found in a few MSS and Fathers), “ how you ought to behave,” as the οἰκόνομος in the household, but the general character of cc. 2-3 makes it almost certain that it should be wider, “ how men ought to behave,” “ that you may know the right relation of class to class.” 4:12 shows that it will include Timothy himself as well as those to whom he is to be a model. ἐκκλησία ] Possibly (as in Eph.) the Universal Church throughout the world; but 35 decides that the primary allusion is to the Church at Ephesus as a separate congregation, though thought of as part of the larger whole; cf. Bengel, “ Ecclesiam innuit universalem, non universe, sed quatenus pars ejus turn erat Ephesi, commissa Timotheo,” and Hort, The Christian Ecclesia, pp. 172-75. This increases the dignity attached to each Christian Church and therefore a fortiori to the whole Ecclesia which incorporates them. Θεοῦζῶντος ] Perhaps with semi-conscious contrast to heathen gods, cf. 1 Thessalonians 1:9, 2 Corinthians 6:16; but emphasizing the thought that a God of life can give life and make such intercourse possible, cf. 4:10, 6:13, and perhaps the thought that He is alive to punish those who fail to live the true life, cf. Hebrews 10:31: so “ a contrast with the true God made practically a dead Deity by a lifeless and rigid form of religion” (Hort, u.s.). στύλος ] The origin of the metaphor is not quite clear: if στύλος is used of the Universal Church, it would be drawn from some one pillar standing alone and holding up to view a statue (such as was afterwards “ Pompey’ s pillar” at Alexandria). If, however, it is applied to a local church or an individual (v. next note), the thought will be of one of a row of pillars which support and give strength to the whole fabric, like one of the many pillars in the temple of Artemis at Ephesus: there will be no sharp distinction between it and ἑδραίωμα . This is the more probable, the combination of the two words being common. According to Lightfoot (Horœ Hebr., The Temple, c. 22), it was applied to the great Sanhedrin by the Jews; by R. Levi, to the reference to the Exodus in the Paschal precepts, “ quia fundamentum id magnum sit et columna valida legis ac religionis Judaicæ ” (Bengel). ἑδραίωμα (“ firmamentum,” Vulg.), that which makes steady, stay, buttress, rather than base; cf. Colossians 1:23 τεθεμελιωμένοικαὶἑδραῖοι : 1 Corinthians 15:58 ἑδραῖοιγίνεσθε . στῦλοςκαὶἑδραίωμα ] Four views have been held of the construction— (i) In apposition with ἐκκλησία . (ii) In apposition with the nominative of εἰδῇς . (iii) In loose ungrammatical apposition with θεοῦ (Holtzmann) (iv) To be joined with καὶὁμολ . μέγα as nominative to ἐστι . Of these (iii) and (iv) may be put aside. (iii) is unnecessarily artificial, and gives an inadequate description of the living God. (iv) though defended by Bengel, leads to an anticlimax, στ . καὶἑδρ . καὶμέγα , and is tautological, “ the secret of godliness” is not the support of the truth, but the truth itself. In favour of (ii) it is to be said that στῦλος is used generally of individuals in the N.T. (Galatians 2:9, Revelation 3:12): that the combination of the same or similar words is also so used (cf. Eus. H.E. v. 1 of Attalus, στῦοςκαὶἑδρ . τῶνἐνταῦθα ; Justin M. Tryph. 5, ΠλατῶνακαὶΠυθαγόραν , οἳὥσπερτεῖχοςἡμῖνκαὶἔρεισμαφιλοσοφίαςἐγένοντο : Greg. Naz. Ep. 29, of Eusebius, στ . καὶἕδρ . τῆςἐκκλησίας , πατρίδοςἔρεισμα ), and it suits the context— “ I want you to know, … because you are in position to uphold and support the truth,” cf. 1:18, 6:20. Yet the stress of the preceding chapters has been more on what the Church than on what Timothy is to be, and this is decisive for (i). Each local Church has it in its power to support and strengthen the truth by its witness to the faith and by the lives of its members. A very full note on the usage of the words will be found in Suicer, Thesaurus, s.v. στῦλος . 16. Cf. Ephesians 5:32 τὸμυστήριοντοῦτομέγαἐστίν . ὁμολογουμένως ] “ By common agreement” (“ manifeste,” Vulg.) i.e. of Christians, perhaps also including the impression made on the pagan world around; or perhaps “ by common profession” (“ omnium confessione,” Ambros.), hinting that the following words come from some Church hymn, and so equivalent to ὁμολογοῦμενὡς found in D* S (pal). τὸτῆςεὐσεβείαςμυστήριον ] The revealed secret of true religion, the mystery of Christianity, the Person of Christ: cf. Colossians 1:27 τὸπλοῦτοςτῆςδόξηςτοῦμυστηρίουτούτουἐντοῖςἔθνεσινὅἐστιχριστὸςἐνὑμῖν , ἡἐλπὶςτῆςδόξης . The phrase is perhaps a deliberate contrast to τὸμυστήριοντῆςἀνομίας , 2 Thessalonians 2:7, and cf. inf. 4:1, 2; also with implied contrast both to Judaism, cf. 1:8-11 and Ep. Diogn. c. 5, τὸτῆςἰδίαςαὐτῶνθεοσεβείαςμυστήριον (of the Christians as opposed to the Jews); and to the secrets of the heathen mysteries, cf. ἐντοῖςἔθνεσιν , Colossians 1:27, Colossians 1:2:18, Colossians 1:19. τῆςεὐσεβείας may perhaps include the thought of doctrine as well as of life, “ Christianity,” as it in later ecclesiastical Greek became the equivalent to orthodoxy: but the context here and the use of it as applied to the life of all Christians (2:2) and of Timothy himself (4:7, 8), shows that the main stress is here on moral life; cf. 2 Timothy 3:12 εὐσεβῶςζῆνἐνΧριστῷἸησοῦ . ὅς … ἐνδόξῃ ] Source.— These words may be (i) the writer’ s own, or (ii) a quotation. The latter is more likely because of its introduction with ὁμολογουμένως (contrast Ephesians 5:32), of the rhythmical form, of the use of words not found elsewhere in this writer , of the fact that it goes beyond the statements required by the context, and of the writer’ s fondness for quotation. If this is so, it will be from some well-known Christian hymn (cf. Ephesians 5:19), possibly from the same hymn as that quoted in Ephesians 5:14, in which case ὁΧριστός will supply the antecedent to ὅς . It implies a wide preaching of Christianity, but such as might fall within St. Paul’ s lifetime; cf. Colossians 1:6 ἐνπάντιτῷκόσμῳ . There are reminiscences of it in Ep. Diogn. 11, ἀπέστειλεΛόγονἵνακόσμῳφανῇ , ὅς . . . διὰἀποστόλωνκηρυχθεὶςὑπὸἐθνῶνἐπιστεύθη : Ep. Barn. § § 6, 9, 11; § 14, ἐνσαραὶἔμελλενφανεροῦσθαικαὶἐνἡμῖνκατοικεῖν . Resch (Paulinismus, p. 397) thinks that it may have influenced the author of Mar 16:9-19. Structure. The arrangement is uncertain: it may be six parallel lines in groups of two, but this gives no clear correspondence of thought in the group: more probably it represents two stanzas of three lines, which balance each other, contrasting the Incarnate Lord with the Ascended Lord. (i) The Life of the Incarnate— (a) as seen on earth, ἐφανερώθηἐνσαρκὶἐδικαιώθηἐνπνεύματι . (b) as watched from heaven, ὤφθηἀγγέλοις . (ii) The Life of the Ascended Lord— (a) as preached on earth, ἐκηρύχθηἐνἔθνεσινἐπιστεύθηἐνκόσμῳ . (b) as lived in heaven, ἀνελήφθηἐνδόξῃ . The main thought, then, is that one who has really lived a perfect human life on earth has a message for the whole world, and lives to give his righteouness to all; cf. 1:11 τῆςδόξης : 2:4-7 ὑπὲρπάντων . . . ἐθνῶν . ὅς .] What is the antecedent? (a) ὁΧριστός , either implied in εὐσεβ . μυστήριον (cf. Colossians 1:27, Colossians 2:2), or expressed in some previous verse of the hymn; cf. Ephesians 5:14. It can scarcely be θεός , to which ἐδικαίωθη would not be suitable, but might be θεοῦυἱός ; cf. Ep. Barn. c. 5, which seems reminiscent of the passage, ἐφανέρωσενἑαυτὸνεἶναιυἱὸνθεοῦ . (b) οὕτος to be supplied before line 4. He who so lived on earth has now been preached throughout the world (von Soden); but this lays almost too much stress on the last stanza, and is less suited to poetic style. ἐφανερώθηἐνσαρκί ] Of the human life, as an unveiling of a previous existence, and perhaps including the manifestation after the Resurrection; but the stress on σάρξ is on its weakness, in the weak flesh that we share; cf. Romans 8:3, Galatians 2:20. Neither word is used of Christ in the Pastorals: the first is Johannine, the second, both Johannine and Pauline. ἐδικαιώθηἐνπνέματι ] Either “ was made righteous in the spiritual sphere,” was kept sinless through the action of the Spirit upon His Spirit. ἄνθρωποςὤφθηἀναμάρτητος : Chrys. “ justificatum et immaculatum factum virtute sancti spiritus” ; Theod.-Mops.; cf. Herm. S. v. 7, τὴνσάρκα . . . φύλασσεκαθαρὰνἵνατὸπνεῦματοκατοικοῦνἐναὐτῇμαρτυρήσῃαὐτῇκαὶδικαιωθῆσουἡσάρξ : or “ was justified” in His claims to be the Christ in virtue of the Spirit which dwelt in Him, enabling Him to cast out devils (cf. Matthew 12:28), to conquer all evil, and to rise from the grave; cf. Romans 1:3, Romans 1:4 ἐκσπέρματοςΔαυῒδκατὰσάρκα , τοῦὁρισθέντοςυἱοῦθεοῦἐνδυνάμεικατὰπνεῦμαἁγιωσύνηςἐξἀναστασέωςνεκρῶν : cf. Matthew 11:19, Luke 7:35, John 16:10. ὤφθηἀγγέλοις ] Not (as Hofmann, Wohlenberg, etc.) “ was seen by messengers,” i.e. by those who told the message of His Resurrection, though this would lead on naturally to ἐκηρύχθη , and would sum up the repeated ὤφθη of 1 Corinthians 15:5-8: the reference to the Resurrection, though included in ἐδικαιώθη , is scarcely explicit enough for this: but “ was seen by angels,” who watched the earthly life, cf. Luke 2:13, Mark 1:3, John 1:51, Luke 24:23, and still watch His working from Heaven, Ephesians 3:10, Ephesians 3:1 P 1:12. Dibelius quotes the Ascension of Isaiah, c. 11, “ all the angels of the firmament and Satan saw Him and adored Him.” ἐκηρύχθηἐνἔθενσιν ] Cf. 2:7 κήρυξ . . . διδάσκαλοςἐθνῶν . ἐπιστεύθηἐνκόσμῳ ] The response to ἐκηρύχθη , universally, and perhaps with emphasis on the character of the κόσμος , in a world full of sinners (cf. 1:15) which needed reconciliation (2 Corinthians 5:19). ἀνελήφθη (Acts 1:2, Acts 1:11, Acts 1:22, Ps -Sol 4:20 with Ryle and James’ note: Apoc. Baruch, ed. Charles, p. 73) ἐνδόξῃ in an atmosphere of glory in which He remains, and communicates His glory to men; cf. 1:11 note. For a somewhat similar reminiscence of a hymn about Christ’ s Life, cf. 1 P 3:18-22. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914- Synonyms of the New Testament, by Archbishop Trench, 8th edition, 1876. Constitutiones Apostolorum, ed. P. A. de Lagarde, 1862. Inscriptiones Græ cæ Berlin, 1873- 4:1-5. Warning against false teaching. Paraphrase. Yet, though each church has to uphold the truth, and though it knows the secret of the true human life, inspired prophets have given us clear warning that, in after days, some Christians will fall away from the true faith: they will pay heed to evil misleading spirits, to doctrines inspired by heathen deities, embodied in the false teaching of insincere men— men whose own conscience bears the brand of sin upon it, men who teach others that it is a duty not to marry, and a duty to abstain from certain kinds of food. Yet it was God who created those foods, and created them that those who have accepted Christ and come to know His full teaching might enjoy them with thankfulness. For every created thing has the Creator’ s stamp of excellence upon it, and there is none that need be cast aside, if only it is accepted with a grateful heart, for then it becomes consecrated by the Divine blessing and our responsive prayer. Cf. Matthew 24:11, Acts 20:29, Acts 20:30, 2 Thessalonians 2:1-12, 2 Timothy 3:1-5, Titus 1:14-16, and notice how in the address to the elders at Ephesus the warning against “ grievous wolves” follows directly on the duty of feeding the flock and on the mention of “ the Church of God.” The false teaching referred to. The prohibition of marriage and of certain foods finds an exact analogy in the Gnosticism of the 2nd century; cf. Iren. Hœ r. i. 28, of the Encratites, ἀγαμίανἐκήρυξαν , ἀθετοῦντεςτὴνἀρχαίανπλάσιντοῦθεοῦ . . . καὶτῶνλεγομένωνπαρ ʼ αὐτοῖςἐμψύχωνἀπόχηνεἰσηγήσαντοἀχαριστοῦντεςτῷπάνταπεποιηκότιθεῷ : ib. 24.2, “ nubere et generare a Satana dicunt esse. Multi autem … et ab animalibus abstinent, per fictam hujusmodi continentiam seducentes multos” (both of which passages seem reminiscent of this place). Cf. the Acts of Paul and Thekla, c. 12. If the Epistle is not genuine, this is doubtless the reference. But there is no allusion here to the Gnostic central doctrine of an inferior Demiurge (cf. 3 note), and there is nothing that goes beyond the teaching already denounced in Rom_14, Colossians 2:16-23, Hebrews 13:4, Hebrews 13:9. We may therefore trace it possibly to a Judaism of the dispersion influenced by Essenism (Ἐσσαίωνοὐδεὶςἄγεταιγυναῖκα , Philo, p. 633; Josephus, B.J. ii. 8; cf. Ep. Diogn. c. 4), or perhaps more probably to Oriental tendencies which developed into Gnosticism. In such a syncretistic city as Ephesus there is no need to assume only one set of false teaching. On the other hand, the allusions are too definite for it to be merely “ an apologetic vade-mecum for all anti-Gnostic controversy” (Dibelius). 1. δέ ] With slight antithesis to 3:15 and the substance of 3:16. τὸπνεῦμα ] The Spirit of the Lord speaking through some prophet, possibly the writer himself, “ sibi, ” Ambros.; cf. Acts 20:29, but vide next note. ῥητῶς ] “ clearly,” “ unmistakably,” or more probably “ in express terms,” implying that he is quoting a prophecy (cf. Justin Martyr, Apol. i. 63). If so, the utterance of the Spirit will not have been made to the writer himself, but he is quoting that of some other Christian prophet. The person is ignored: the fact of his inspiration emphasized; cf. Charles, Revelation, 1. p. cix. ἐνὑστέροιςκαιροῖς ] “ In later days,” “ at some later crisis” (the plural not being pressed; cf. καιροῖςἰδίοις , Titus 1:2 note); cf. ὑστέρῳχρόνῳ , Plato: ἐνὑστέροιςχρόνοις , Plut. ap. Wetstein; Acta Carpi, 5, Χριστὸν . . . τὸνἐλθόνταἐνὑστέροιςκαιροῖςἐπὶσωτηρίᾳἡμῶν . The writer contemplates that this is a present danger, cf. 6-11: hence we may paraphrase, “ there is a past prophecy about a later crisis, which is now being fulfilled” ; cf. 1 John 4:1-3. πνεύμασιπλάνοιςκ .τ .λ .] Cf. Matthew 24:15, 1 John 4:6, Revelation 16:14 πνεύματαδαιμονίωνποιοῦντασημεῖα , hence probably from some heathen source; cf. 1 Corinthians 10:20, 1 Corinthians 10:21, James 3:15 σοφίαδαιμονιώδης . ἐνὑποκρίσει ] Insincere, because their own lives are inconsistent; cf. Matthew 23:4, Romans 2:17-23. The clause is connected closely with διδασκαλίαις , teaching embodied in insincere utterances of lying teachers. κεκαυτηριασμένων .] Not “ rendered callous as by medical treatment,” cf. Ephesians 4:19, but rather “ branded with the brand of slavery to their true master Satan,” cf. 2 Timothy 2:26, and contrast Galatians 6:17 τὰστίγματατοῦἸησοῦ . Claudian in Rufin. ii.504, “ en ! pectus inustæ Deformant maculæ ,” and other illustrations of the metaphor in Wetstein here and on Gal. l.c. 3. κωλύοντωνγαμεῖν , ἀπέχεσθαι ] Forbidding to marry, bidding to abstain; cf. 2:12. Hort unnecessarily conjectures καὶγεύεσθαι or ἢἄπτεσθαι , . note ad loc. ἅ , i.e. probably βρώματα only: it might include marriage also; cf. Apost. Canon 51, εἴτιςἐπίσκοποςἤπρεσβύτεροςγάμουκαὶκρεῶνκαὶοἴνουοὐδι ʼ ἄσκησινἀλλὰδιὰβδελυρίανἀπέχεται , ἐπιλαθόμενοςὅτιπάντακαλὰλίανκαὶὅτιἄρσενκαὶθῆλυἐποίησενὁθεὸςτὸνἄνθρωπονἀλλὰβλασφημῶνδιαβάλλειτὴνδημιουργιὰνἢδιορθούσθωἢκαθαιρείσθω : so 53 of food only, καθαιρείσθεὡςκεκαυτηριασμένοςτὴνἰδίανσυνείδησιν . τοῖςπίστοις .] those who have accepted the gospel— so not for the Jews on whom the Levitical law was still binding: καὶἐπεγντὴνἀήθειαν — so not for weak Christians who have till late been used to idol worship or scruple about eating meat; cf. 1 Corinthians 8:7, Rom_14, esp. v. 14 οἶδακαὶπέπεισμαιἐνΧριστῶἸησοῦὄτιοὐδὲνκοινόν , and 23. 4. πᾶνκτ . θ . καλόν ] A reminiscence of the sevenfold refrain of Gen_1, ἴδενὁθεὸςὅτικαλόν . Cf. also Ecclus 39:16, 24, 27 τᾶυταπάντατοῖςεὐσεβέσινεἰςἀγαθά , οὕτωςτοῖςἁμαρτωλοῖςτραπήσεταιεἰςκακά . οὐδένἀποβλτόν had become almost a proverb based on Il. iii. 65, οὔτοιἀποίβλητ ʼ ἐστιθεῶνἐρικύδεαδῶρα (cf. Field, Ot. Norvic. ad loc., and Wetstein). Both Holy Scripture and Greek proverbial wisdom condemn these teachers. λαμβάνομενον ] If taken as a gift— not treated as a right— and with gratitude. The divine word is constantly λάβετε , φάγετε (Matthew 26:26). ἁγιάζεται ] It becomes holy to the eater; not that it was unclean in itself, but that his scruples or thanklessness might make it so to him. Possibly there is the further thought, it is protected from the power of evil spirits cf. Lake, Earlier Epp. of St. Paul, p. 195. διὰλόγουθεοῦ ] possibly “ by the Word of God” in the Johannine sense, cf. Justin M. Apol. i. 66, διὰλόγουθεοῦσαρκοποιηθεὶςἸησοῦςΧριστός , and cf. , April 1923, p. 310: but more probably, as this technical sense seems foreign to our writer, “ through God’ s utterance,” “ with God’ s blessing upon it,” referring directly to Gen_1. “ God said,” perhaps more exactly to the word implied in πᾶνκτίσμαθεοῦκαλόν . But this word is thought of as taken up in some word of Scripture used from meal to meal as grace: e.g. Psalms 24:1 τοῦκυρίουἡγῆκαὶτὸπλήρωμααὐτῆς , which St. Paul quotes as sanctioning the eating of all food sold in the market (1 Corinthians 10:26), cf. Justin Martyr (ubi supra), τὴνδι ʼ εὐχῆςλόγουτοῦπαρ ʼ αὐτοῦεὐχαριστηθεῖσαντροφην . Cf. Sinker, Essays and Studies, p. 115; and for the influence of Jewish forms of grace upon the blessing of the bread and wine and other offerings in the Eucharist, von der Goltz, Tischgebete und Abendmahlsgebete. , N. F;. xiv., who quotes Athanasius, περὶπαρθενίας : c. 13, τὸβρῶμάσουκαὶτὸπόμασουἡγιασμένονἐστί · διὰγὰρτῶνπροσευχῶνκαὶτῶνἁγίωνῥημάτωνἁγιάζεται : cf. Irenæ us, Hœ r. v. 2, ἐπιδέχεταιτὸνλόγοντοῦθεοῦκαὶγίνεταιἡεὐχαριστίασῶμαΧριστοῦ . 4:6-6:2. Personal advice to Timothy, as to (a) his teaching and life as the chief officer of the Church (4:6-16); (b) his conduct to various classes of the members of the Church (5:1-6:2). 6-16. Timothy’ s own teaching and life (ἔπεχεσεαυτῷκαὶτῇδιδασκαλίᾳ 16 sums up the paragraph, but the two parts are not kept distinct). Paraphrase. Put these foundation truths before the brethren, and you will be a true servant of Christ Jesus, keeping your own soul trained by the precepts of the faith and of the true teaching which you have accepted and taught so faithfully until now. But as for those irreligious and old wives’ fables which are so prevalent at Ephesus, have nothing to do with them at all. Yet there is a training which you will need, and now you must be your own trainer, the training which helps towards a holy life. The bodily training of the athlete has some little value, but a holy life is valuable in every respect: “ To it God’ s promise standeth sure Of life that ever shall endure.” That saying is quite true and worthy of whole-hearted acceptance: for it is to win life that we spend our days in toil and take part in the spiritual contest, for our hopes have been set on a God of Life, on one who is a Saviour of all men, but, in the deepest sense, of those who put faith in Him. Hand on these truths from me and enforce them in your own teaching. So teach and so live that no one shall slight you for your youth; nay, rather show yourself a model of what believers should be both in speech and in your dealings with others— loving, trustworthy, pure. Until I can reach you, do you superintend the reading of the Scriptures, the sermons and the instructions given at the meetings. Do not neglect the divine gift which is in you, remembering that it was a gift from God, given after the guidance of prophets, and confirmed by the whole body of presbyters when they laid their hands on your head. Think carefully of these duties; throw yourself heart and soul into them, that everyone may note your constant growth. Keep careful watch over your own life and the teaching that you give persevere in all these tasks. So will you work out your own salvation and that of those who hear you. The keynotes of the paragraph are: (i) Doctrinal. γυμνασία , εὐσέβεια , σωτηρία (10, 16), ζωή . A true self-discipline, ministering to holiness of life, and so laying hold of the salvation which God offers to all, and which is true life. (ii) Personal. Timothy’ s growth. ἐντρεφόμενος , μύθουςπαραιτοῦ (see note), γύμναζεσεαυτόν , νεότητοςπροκοπή . You have passed from childhood to manhood, when you can so act that no one will slight you; but there must still be growth, still constant self-discipline. 6. ὑποτιθέμενος ] either, “ suggesting,” a gentle word suited to Timothy’ s youth (οὐκεἶπενἐπιτάττων , οὐκεἶπεπαραγγέλλωνἀλλὰὑποτιθ . … ὡςσυμβουλεύων , Chrys.; cf. Philo, de vita Mos. ii. 8, ἐνταῖςἢκελεύει ) or “ supplying,” as a foundation for their faith, the metaphor of building (3:15) being still in his mind; cf. Jude 1:20. τοῖςἀδέλφοις ] The metaphor of the family is still in his mind; Cf 3:15 and 5:1. ἐντρεφόμενος ] Possibly the metaphor is that of feeding; cf. 1 Corinthians 3:2, Hebrews 5:12-14, and Epict. iv. 4, 48, τούτοιςτοῖςδιαλογισμοῖςἐντρεφόμενος M.M. s.v., “ reading and inwardly digesting” ; but more probably “ training yourself in” : cf. Eur. Phœ n. 368, γυμνάσιάθ ʼ οἷσινἐνεράφην , with γύμναζεσεαυτόν 7 (so Hillard). Chrys. adds καθ ʼ ἑκάστηνἡμέραν to emphasize the present tense. τῆςπ .] recalling 4:3 τοῖςπιστοῖς . τῆςκαλῆςδιδ .] recalling 4:3 ἐπεγν . τὴνἀληθείαν , the teaching which will make a καλὸςδιάκονος . παρηκολούθηκας ] cf. a 2 Timothy 3:9, combines the ideas of “ understanding,” as frequently in Epictetus, with that of “ practising perseveringly.” 7. τοὺςδὲ . . . μύθους ] The myths which the false teachers are propagating, cf. 1:4 note; not necessarily to be identified with the teaching in 1-5 supra. βεβήλους ] “ ineptas,” Vulg.; “ profanas,” O.L., Ambros.; contributing nothing to εὐσεβεία . γραώδεις ] such as old women tell to children , quite unfit for strong young men who have to be trained to discipline themselves . γύμναζε ] but you are full-grown, you have to be even your own trainer— perhaps with the thought “ in my absence” (so Bengel) implied. Your training must be of your whole self, body and soul, not for health or a crown in the games, but for living a religious life. Dibelius quotes Isocr. ad Nicoclem, 10, οὐδένιτῶνἀσκητῶνοὕτωπροσήκειτὸσῶμαγυμνάζεινὡςτοῖςβασιλεῦσιτὴνψύχηνἑαυτῶν . Ps-Isocr. ad Demonicum, 21, γύμναζεσεαυτὸνπόνοιςἑκουσίοις , ὅπωςἂνδύνῃκαὶτοὺςἀκουσίουςὑπομένειν . This the εὐσέβης would need; cf. 2 Timothy 3:12. For further very interesting illustrations see Wetstein. 8. ἡσωμ . γυμν ] “ corporalis exercitatio,” Vulg. The reference is to either: (i) ascetic discipline, the thought of 3 being still in his mind: you, too, will need discipline of the body, but it must be from a right motive, and only as a means to an end, for in itself it goes a very little way. On this interpretation the best comment is Colossians 2:20-23; or (ii) athletic discipline: an illustration from the ordinary training in the gymnasium; and the best comment 1 Corinthians 9:24-27. This is the more probable, as the subject of 3 seems to have been dropped at 5, and it is supported by ἀγωνιζόμεθα 10. πρὸςὀλίγον ] e.g. πρὸςφθαρτὸνστέφανον (1 Corinthians 9:25) πρὸςὑγιείαν . ἐπαγγ . ἔχουσακ .τ .λ .] cf. Titus 1:2 εὐσεβείαν . . . ζωῆς . . . ἐπηγγείλατο ; James 1:12, 1 John 2:25, Revelation 2:10. The saying may have been based on the Lord’ s own words, Luke 18:30 ὃςοὐμὴἀπολάβῃπολλαπλασίοναἐντῷκαιρῷτούτῳκαὶἐντῷαἰῶνιτῷἐρχομένῳζωὴναἰώνιον , cf. Luke 12:15 for the thought, but it has earlier Jewish analogies; cf. Pirke Aboth iv. 2. “ Who is rich? He that is contented with his lot: for it is said, Happy art thou in this world, and it shall be well with thee in the world to come.” True life lies in contentment (6:6), in the glad acceptance of our lot, in gratitude for God’ s common blessings, in the sense that all things are ours through union with Christ, 1 Corinthians 3:22; cf. Chrys. ad loc., or Traherne’ s Meditations. 9. πιστὸςὁλόγος ] probably the preceding verse, which is more stereotyped in form and wider in application than the Christian experience which supports it . πάσης ] cf. 1:15 note: here perhaps anticipating σωτὴρπάντων 10 as πιστός leads up to πιστῶν . Those who have faith have found this saying trustworthy, and it is worth all men’ s while to accept it. 10. εἰςτοῦτο .] Cf. 1 Corinthians 9:25-27. θεῷζῶντι : living, and therefore able to give life now and hereafter; cf. 3:15 note. σωτὴρ . (“ salvator,” Vulg.; “ salutaris,” Ambros.) πάντωνἀνθρ ., perhaps, as giving them their life (“ quia ex ipso et per ipsum vivunt,” Ambros.; cf. 6:13 ζωογονοῦντοςτὰπάντα : Acts 17:28) and protection from danger , but, much more deeply, as giving them the instincts that feel after Him (Acts 17:27), and as longing for their full spiritual salvation (2:4). μάλισταπιστῶν ] as completing their salvation, giving grace in response to their faith and in proportion to every need, and life to meet a daily dying; cf. 1 Corinthians 15:31, 2 Corinthians 4:10-15. The difference of treatment lies not with God, but with men themselves. He is always Father and Saviour; but they who trust Him as such and accept the revelation through His Son, know that He is such and gain a fuller life. Cf. Plut. Alex. p. 683 A, ὡςπάντωνμὲνὄντακοινὸνἀνθρώπωνπατέρατὸνθεόν , ἰδίουςδὲποιούμενονἑαυτῷτοὺςἀρίστους (Wetstein). Christians have to imitate the Divine method and proportion in their well-doing, Galatians 6:10, Philippians 4:5. ἀγωνιζόμεθα ] cf. 6:12, 1 Corinthians 9:25, 2 Timothy 4:7. For the reading cf. Introd. p. xxxvii. ὀνειδιζόμεθα ] Cf. Romans 15:3, Romans 15:1 P 4:14, Hebrews 10:33, Hebrews 10:13:13; but the thought of persecution and reproach is not found in this Epistle, nor is it very appropriate to this context. 11. παράγγελλε ] “ ut fiant, δίδασκε quomodo fiant,” Pelagius. παραγγέλλειν does not occur in Titus, and is perhaps more suitable to Timothy’ s age— “ hand on my message.” Contrast Titus 2:15 (Ramsay, Expositor, 1910, p. 331). 12. μηδεὶς . . . καταφρονείτω ] contrast Titus 2:15. It is perhaps a side hint to the Church, who would hear the Epistle read (6:21, cf. 1 Corinthians 16:11, and Ign. Magnes. c. 3, ὑμῖνδὲπρέπειμὴσυγχρᾶσθαιτῇἡλικίᾳτοῦἐπισκόπου ), but mainly advice to Timothy, so to act that none may be able to despise him. Cf. 2 Timothy 2:22. νεότητος ] used of grown-up military age, extending to the 40th year; cf. Iren. c. Hæ r. ii. 22, “ triginta annorum æ tas prima indolis est juvenis et extenditur usque ad quadragesimum annum.” For fuller illustration cf. Ramsay in Expositor, 1910, p. 327, and Cities and Bishoprics of Phrygia, i. p. 110. τύπος . . . τῶνπιστῶν ] not so much “ a model for the faithful to follow” (τοῖςπιστοῖς , cf. 1 Thessalonians 1:7, 2 Thessalonians 3:9, but also τύποιτοῦποιμνίου , 1 Peter 5:3) as “ a model of what the faithful are” , which will make its appeal to all men (cf. 10, 15) and attract them to complete salvation (cf. 2:3-8). ἐνλόγῳ , ἐνἀναστροφῇ ] “ in conversation” (preaching is dealt with in the next verse), “ and all intercourse with others” ; cf. 3:15, 1 Peter 3:1, 1 Peter 3:2. These give the sphere, the next three the qualities in which he is to be a model. ἐνπίστει ] Possibly “ faith,” but more probably, owing to the context, “ fidelity,” “ trustworthiness.” Cf. Galatians 5:22 and the combination ἀγνοὶπιστοὶσύδικοι , “ true and upright advocates.” i. 41, 29 . ἐνἁγνείᾳ ] purity of act and thought. The transition from ritual to moral purity had already been made by the Greeks; cf. the Inscription on the temple at Epidaurus: ἁγνὸνχρὴνηοῖοθυώδεοςἐντὸςἰόντα ἔμμεναι . ἁγνείηδ ʼ ἐστὶφρονεῖνὅσια . Clem. Alex. Strom. v. 1. 13. Cf. the account of the early Christians given to Pliny, Ep. x. 97, “ soliti essent … se sacramento obstringere ne furta, ne latrocinia , ne adulteria , committerent, ne fidem fallerent, ne depositum appellati abnegarent .” 13. τῇἀναγνώσει ] i.e. the public reading (cf. ταῖςπροσεύχαις , 5:5, Acts 2:42), as in the Jewish synagogues (cf. Charles on Revelation 1:3). This would, with the O.T., include Apostolic letters (1 Thessalonians 5:27, Ephesians 3:4, Colossians 4:16, Euseb. H.E. 4. 23), apocalypses (Mark 13:14, Revelation 1:3; cf. Tert. Apol. 39, “ cogimur ad litterarum divinarum commemorationem si quid præ sentium temporum qualitas aut praemonere cogit aut recognoscere” ), the memoirs of the Apostles or the writings of the prophets (Justin M. Apol. i. 67). πρόσεχε ] This will include his own reading (cf. Titus 1:9) and that of any official to whom it was deputed. It will imply— (a) A wise choice of the passages to be read: cf. Apost. Const. ii. 5 (infra). (b) Audible reading: cf. Apost. Canons, 19, ἀναγνώστηςκαθιστάσθωεὐήκοος . (c) A power of correct exposition: cf. ib. ἀναγν . . . διηγητικός , εἰδὼςὅτιεὐαγγελιστοῦτόπονἐργάζεται : Apost. Const. ii. 5 of the bishop: πολὺςἐνἀναγνώσμασιν , ἵνατὰςγράφαςἐπιμελῶςἑμηνεύῃ . Such supervision will necessarily imply previous private study; cf. Apost. Const. i. 5, καθεζόμενοςἔνδονἀναγίνωσκετὸννόμον , τὰςβασιλειους , τοὺςπροφήταςκ .τ .λ . Hippol. Canons, 27, “ Sol conspiciat matutino tempore scripturam super genua tua.” Cf. 2 Timothy 3:15. For an interesting analogy, cf. Pap. Oxyr. iii. 531, from a father to his son, τοῖςβιβλίοιςσουαὐτὸμόνονπρόσεχεφιλολογῶνκαὶἀπ ʼ αὐτῶνὄνησινἕξεις . τῇπαρακλ . τῇδιδασκ ] cf. Romans 12:7 and Titus 2:1-14, which shows that the teaching will include moral and doctrinal instruction. 14. χαρίσματος ] an individual capacity with external recognition. The gift of authority by the Society strengthens the individual’ s power and confidence: cf. 3:13. Here the gift combines the capacity to preach himself and the authority to control others. ἐδόθη ] cf. 1 Corinthians 12:7 ff., 2 Corinthians 12:7. διὰπροφητείας ] Possibly “ through” the gift of prophecy given to Timothy himself, which carried with it the lesser χάρισμα (Pelag. Ambros.); but Timothy is never elsewhere treated as a prophet, hence, almost certainly, through the utterance of some prophet or prophets; cf. 1:18. μετ ʼ ἐπιθεσέωςκ .τ .λ .] This may well have been combined with the laying on of the Apostle’ s hands, 2 Timothy 1:6; but here stress is laid on the action of the presbyters, because Timothy has to exercise discipline over them (13 5:17-25). They have themselves recognized your authority. When and where was this gift given? Either at Lystra on the first choice of Timothy as minister (so Hort, Christian Ecclesia, p. 187, and, more doubtfully, Ramsay, Expositor, 1910, p. 325), or at Ephesus when left there by St. Paul. The latter suits this context better. To what office? The laying on of the hands of the presbyters would, if later usage is a guide, point to the presbyterate cf. The Egyptian Ch. O. (Connolly, pp. 178, 179); but it might be to an “ overseership,” a presbyter being associated sometimes with the bishops in the ordination of a bishop: cf. Wordsworth, Ministry of Grace, p. 167. For the very doubtful tradition that at Alexandria presbyters alone consecrated a bishop, vid. C. H. Turner, in Cambridge Mediæ val History, i. pp. 155-61. 15. μελέτα ] either “ meditate upon” ; cf. Seneca, Ep. 16, “ hoc quod liquet firmandum et altius cotidiana meditatione figendum est” (Wetstein), and Darwin’ s advice to G. J. Romanes— “ Always cultivate the habit of meditation.” Or, “ practice” ; cf. μελετᾶντέχνην . Make this your “ profession,” cf. 5:13 μανθάνουσιν : and for the whole verse, Epict. i. 1. 25, ταῦταἔδειμελετᾶντοὺςφιλοσοφοῦντας , ταῦτακαθ ʼ ἡμέρανγράφειν , ἐντούτοιςγυμνάζεσθαι (Field, Ot. Norvic. ad loc.). ἐντούτοιςἴσθι ] an unusual phrase, picking up the duties and qualities enumerated above 12 ἐν , ἐν , ἐν , ἐν , ἐν . Cf. Hor. Eph_1Eph_1. i. 11, “ omnis in hoc sum.” προκοπή , Cf. Philippians 1:12, Philippians 1:25: a favourite word in Stoic writers of a pupil’ s progress in philosophy. Bonhoffer, Epict. p. 128. πᾶσιν : so that no one may despise thee 12. 16. ἔπεχε ] Give heed to, keep an eye upon (cf. Luke 14:7, Acts 3:5) thy own life and the teaching which you (Qy. and others, Cf. 13) give. Cf. Acts 20:28 προσέχετεἑαυτοιςκαὶπάντιτῷποιμνίῳ . σώσεις ] Cf. 1:15, 2:15, 4:10. σεαυτόν cf. 1 Corinthians 9:27. καὶτοὺςἀκούοντας , cf. John 10:9 δι ʼ ἐμοῦἐάντις εἰσέλθῃ , σωθήσεται (himself) καὶεἰσελεύσεταικαὶἐξελεύσεταικαὶνομὴνεὑρήσει (for his sheep). The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881. The Journal of Theological Studies, London, 1910- Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur, von Gebhart und Harnack, Leipzig, 1882-1895. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898- Authorized Version of the English Bible. 5:1-6:2. Advice to Timothy how to deal with various classes in the Church: older men and younger men (1), older and younger women (2), widows (3-16), presbyters (17-25), slaves (6:1, 2). “ Those who hear thee” (4:16) are now subdivided: there is no single line of division: it is partly age, partly official position in the Church, partly social status; but two thoughts are common to the section. (i) The respect due to all, as members of the Christian family: cf. 5:1, 2, 3 , 17 , 6:1 . There must be honour paid to real need, to good service, to social position. The thought of the family is carried on from 3:15, 4:6 (where see notes): cf. Luke 8:21 μήτηρμουκαὶἀδελφοίμουοὗτοίεἰσινοἱτὸνλόγοντοῦθεοῦἀκούοντεςκαὶποιοῦντες : John 19:26, John 19:27. (ii) The importance of winning respect among their pagan neighbours, cf. 5:7, 8, 14, 6:1. Wetstein’ s notes on the whole passage illustrating the various commands from Greek and Roman writers are most illuminating in this respect. Cf. Titus c. 2 throughout, which deals with the same problem from the point of view of the teaching to be given to each class. 1. Paraphrase. If you have to correct any, suit your correction to their age. Never sharply chide an older man, but appeal to him as you would to your own father; to younger men as to brothers; older women treat as mothers; younger women as sisters, with purity of thought and speech and deed. πρεσβυτέρῳ ] cf. Leviticus 19:32 “ Thou shalt honour the face of the old man” ; Ecclus 8:6 “ Dishonour not a man in his old age” (but note the difference of motive), “ for some of us also are waxing old.” μὴἐπιπλήξης ] cf. μὴπλήκτην , 3:3, Titus 1:7 note, and Hierocles ap. Stob. Flor. T. lxxix. 53, εἰτιπουγέοιντοπαραμαρτάνοντες , ἐπανορθώτεονμέν , ὰλλ ʼ οὐμετ ʼ ἐπιπληξέως . . . καθάπερἔθοςπρὸςτοὺςἐλάττοναςἢἴσουςποιεῖν , ἀλλ ʼ ὡςμετὰπαρακλησέως (Field, Ot. Norv. ad loc.). ὡςπατέρα ] cf. Plato, Legg. p. 879 C, τὸνδὲπροέχονταεἴκοσινἡλικίαςἔτεσινἄρῥεναἢθῆλυννομίζωνὡςπατέραἢμητέραδιευλαβεῖσθω . Aul. Gell. ii. 15, “ majores natu a minoribus colebantur ad Deum prope et parentum vicem” (Wetstein). “ One who has been familiar with the ordinary Greek usage in modern times can feel no doubt that these verses imply that Timothy should actually address men and women older than himself by the titles ‘ father’ and ‘ mother,’ while he was advised to salute those who were approximately of the same age with himself as ‘ brother’ and ‘ sister’ ” (Ramsay, Expositor, 1910, p. 326). 2. ὡςμητέρας ] cf. Romans 16:13 “ his mother and mine.” ἐνπάσῃἁγνείᾳ ] cf. Matthew 5:27ff. Wetstein quotes no illustration of this command. 3-16. The care for widows, based on natural sympathy for suffering (τὴνσιδηρᾶντῆςχηρείαςκάμινον , Chrys. de Sacerd. i. 2), was characteristic of the Jews (cf. Psalms 68:6, Deuteronomy 10:18, Deuteronomy 24:17, Isaiah 1:17, Luke 2:37) and carried on at once by the Christian Church (Acts 6:1, James 1:27; Ign. Smyrn. 6, with Lightfoot’ s note). They received of the alms of the Church (Justin M. Apol. i. 67), and were specially commended to the bishop’ s care (Ign. ad Polyc. 4). A common instinct drew them together, and they were grouped as a body occupied in deeds of kindness to the poor (ib.). At some time a formal list (καταλόγος , cf. 9; “ Vidua-tus,” Tert. de virg. v. 9) was made of them, and there were two classes of them, one objects of honour and charity, the other active officials of the Church; cf. Eg. Ch. Order, pp. 180, 189; Hippol. Canons, 59, 157, and most fully for the later details; Test. Dom. N. 40-43 (with notes by Maclean and Cooper); Const. Apol. iii. I-3; St. Chrys. de Sacerdot. iii. 16; Dict. Christ. Antiqq. s.v.; Wordsworth, Ministry of Grace, pp. 264-74. The exact status implied here is not clear. A formal list is assumed to exist (9): there is a danger that unworthy recipients of charity will be admitted, and the main purpose of the writer is to control applicants, to exclude rather than to include (4, 8, 16): some have already been untrue to their ideal (12, 15). These facts imply some lapse of time. On the other hand, there are more detailed regulations for the qualifications of a widow than there were for bishop or deacon, as if the order were not yet fully established; and there is a more definite recommendation of second marriages than would have been likely in the 2nd century. It is also not clear whether two classes are implied here: (a) recipients of charity, not included in any list but dealt with as necessity arose (4-8), and (b) active officials busied with deeds of kindness (9-15). This is possible, though we might expect such a distinction to have been more clearly marked at 5:9. The care of widows would be required Very early, and all that is laid down here would be possible in a church that had been founded for ten years. Paraphrase. In dealing with widows, distinguish between those who have any to support them and those who have not. To the last give official recognition and support; but if any have children or grandchildren, let these learn their first lessons in true piety by respect for their own family, and make due return to their forbears, for this is acceptable in God’ s sight. But one who is really a widow and left entirely alone in the world has only God to trust in, and remains constant in her prayers and supplications evening and morning: whereas a widow who lives a life of pleasure and self-indulgence is no better than a living corpse. Hand on to them these instructions, that none of them may be liable to censure. But any Christian who makes no provision for his own kith and kin, especially those who live under his own roof, thereby gives the lie to the Christian faith and is worse than his heathen neighbours. There is another distinction to be made. You must have an official list for widows in the service of the Church, and no one should be put on this list unless she is at least sixty years old, and has proved herself faithful to her husband: she must be one of whom her neighbours speak well for her kind actions, if she has brought up children carefully, if she has shown hospitality to strangers, if she has with her own hands washed the feet of God’ s people on their travels, if she has relieved those in trouble— in a word, if she has at all times thrown her whole heart into good deeds. But do not put on your list of widows any one younger than sixty. For such, whenever they chafe and fret against the restrictions which their allegiance to Christ involves, wish to marry and so expose themselves to censure as being untrue to their first devotion to Him. Nay, more than that, they also train themselves to be nothing better than idlers, as they gad about from house to house: yes, not only idlers but gossips and busybodies, chattering about things on which it is better to be silent. It is my wish therefore that younger women should marry, bear children, rule their households, and so give no occasion to any enemy to abuse the Church. For, short as the time has been, yet some have already turned aside from their allegiance to Christ to be followers of Satan. One word more. If any such woman has any widows in her household, she should, as I have already said about men, support them herself and not let the expense fall on the Church funds: they are needed for the support of those who are widows in the fullest sense, with no one to support them. Parry suggests a possible displacement of the text and would arrange the verses in this order: 3, 4, 8, 7, 5, 6, 9. This would be more natural, but is scarcely necessary. 3. τίμα ] “ Show due respect and honour to” (cf. vv. 1, 2 and 6:1). Such respect would include (a) sustenance when needed. Cf. 17, Matthew 15:4-6; and Wohlenberg aptly quotes Hom. Il. 12. 310, Γλαῦκε , τίηδὴνῶιτετιμήμεσθαμάλισταἕδρῃτεκρέασίντ ʼ ἠδὲπλείοιςδεπάεσσιν ; (b) Perhaps also a special seat in the meetings and rank in the Church hierarchy; cf. Origen, in Joannem, ii. p. 412 (Lommatzsch), ἡκαταλεγομένηεἰςἐκκλησιαστικὴντιμὴνχήρα . Concil. Laodic. Canon 11, αἱπροκαθημέναι : but it must not be limited to these. Respect would be equally due to widows not supported by the Church, cf. 4; cf. Hippol. Canons, 59, “ Viduis propter copiosas orationes, infirmorum curam et frequens jejunium præ cipuus honor tribuatur.” τὰςὄντως ] in contrast to (a) any who have friends who can support them4; (b) any who live self-indulgent lives, who deserve neither support nor respect6. 4. εὐσεβεῖν ] “ pie tractare” (Ambros.) rarely applied to human beings, though εὐσέβεια was used of loyalty to the Emperor (cf. 2:2 note, and vid. M.M. s.v.): here πρῶτον suggests deeper lessons to be learnt afterwards. Let them learn their first lessons in εὐσεβεία in their treatment of their own parents: then they will know how to reverence God’ s family (cf. 3:15, supra1, 2) and God Himself; cf. note on 8. μανθανέτωσαν ] what is the nominative? Possibly “ such widows” making return to their forbears by due treatment of their own children or grandchildren (Chrys. Thdt. Pelag. Holtzmann, Wohlenberg), but more probably “ such children and grandchildren” as τέκναἢἔκγονα lead up more naturally to τοῖςπρογόνοις , and this gives a better antithesis to v. 5, and is more in accordance with the whole drift of the paragraph which is about the support of widows rather than their duties (so Theod.-Mops. Bengel, Liddon, von Soden). For the sense of this filial duty in the pagan world, cf. Eur. Or. 462-69, Iph. in Aul. 1228; Demosth. c. Aristog. 1, ἐγὼγὰρἄπιστονκαὶθεοῖςἐχθρόν , οὐμόνονἀνθρώποις , ὑπολαμβάνωτὸντῶνγονέωνἀμελοῦντα , and other illustrations in Wetstein. ἀμοιβάς ] The plural is common ; cf. Inscr. Cagnat. iv. 293, ii. 39, κομιζόμενοςτῶνεὐεργεσιῶνἀξίαςτὰςἀμοιβάς ( s.v.). 5. καὶμομονωμένη ] cf. 4 Mac 16:10 ἡπολύπαιςκαὶκαλλίπαιςγυνὴχήρακαὶμόνηπολύθρηνος . ταῖςδεήσεσιν ] the prayers, i.e. those at the meetings of the Church , or those prescribed for widows to say in private. Hymns of praise for widows to say at night and at dawn are given in full in Test. Dom. N. c. 43. 6. σπαταλῶσα ] probably akin to σπάω , to suck down, hence to live luxuriously, self-indulgently, often combined with τρυφᾶν : cf. James 5:5, Ezekiel 16:49 ἐνπλησμονῇἄρτωνκαὶἐνεὐθηνίᾳἐσπατάλωναὐτὴκαὶαἱθυγατέρεςαὐτῆς : Proverbs 29:21 κατασπαταλᾶν . Hermas, Sim. vi. 1; Barn. x. 3; Ps.-Chrys. de pœ na, ix. 277 E, ὁσπαταλίστηςἐκεῖνος of Dives in Luke 16:19. For these and other illustrations, cf. Hort on Jas. ubi sup. and Add. Note, p. 107. Vulg. “ quæ in deliciis est” ; Th.-Mops. “ solis epulis et deliciis vacare properans.” ζῶσατέθνηκε ] possibly suggested by Luke 15:24 νεκρὸςἦνκαὶἔζησε (Resch), but the thought is common; cf. Revelation 3:1 ὄνομαἔχειςὅτιζῇςκαὶνεκρὸςεἶ : Hermas, Sim. vi. c. 2, τῶντοιούτωνἡζωὴθανατόςἐστιν : Juv. viii. 85, “ Dignus morte perit, cœ net licet ostrea centum Gaurana” ; Cic. ad Att. xii. 2, “ Homini non recta sed voluptaria quæ renti nonne βεβίωται ?” (cf. Wetstein for other illustrations). So Dante sees in hell the soul of Friar Alberigo whose body is still on earth (Inf. xxxiii.). 8. εἰδέτις . . . οὐπρονοεῖ ]. This command takes up again the command of 4, showing that the duty of children or grandchildren was part of a general law of Christian duty. It may include the duty of a Christian providing for his widow and children in case of his death (so Hofmann and Wohlenberg; cf. Judith 8:7 and the requirement of Jewish Law, that a husband should always so provide for his widow at the time of marriage, vid. Jewish Encyclopæ dia, s.v. Ketubah), but it cannot be limited to that. There is an interesting analogy to this argument in Philo, de Decalogo, § 23, who argues that men who neglect their parents are worse than storks, who show εὐσεβεία (cf. 5 supra) towards them and provide for them in their old age; and he concludes ἀμήχανονδ ʼ εὐσεβεῖσθαιτὸνἀόρατονὑπὸτῶνεἰςτοὺςἐμφανεῖςκαὶἐγγὺςὄνταςἀσεβούντων . οἰκείων , probably a narrower circle than ἰδίων (for μάλιστα cf. 4:10, Galatians 6:10), his relations, and especially any who are still members of his household; but the two may refer to the same persons, those who are his own kin and most closely intimate with him (Expositor, Jan. 1922). τὴνπίστινἤρνηται (cf. Titus 1:16), he has been untrue to the Christian faith, which requires honour for parents as part of the Christian duty. ἀπίστουχείρων ] (a) Because unbelievers perform the duty; cf. Eur. Fragm. 852 (Nauck): ὅστιςδὲτῶφύσαντεμὴτιμᾶνθέλει μήμοιγένοιτομήτεσυνθύτηςθεοῖς μήτ ʼ ἐνθαλάσσῃκοινόπλουνστέλλοισκάφος . (b) Because he has not only the law of nature but the law of Christ to guide him, cf. Galatians 6:2, Galatians 6:10. For similar appeal to heathen morality, cf. Romans 2:14, 1 Corinthians 5:1, Philippians 4:8; and for the same a fortiori argument, John 19:11. 9. καταλεγέσθω (ἅπ . λεγ . in N.T.) placed on a list of those who were pledged (cf. πίστιν , 12) to life-long widowhood. ἐτῶνἑξήκοντα ] when the desire for marriage 12 would have passed; the age fixed by Plato for men and women to become priests and priestesses in his ideal state (Laws, p. 759 D), and regarded by Orientals as the time for retiring from the world for quiet contemplation (Ramsay, Expositor, 1910, p. 439). 10. ἕὸςἀνδρὸςγυνή ] cf. 3:2 note. The arguments for translating “ married only once” are stronger in this case, because of the dislike of “ nuptiæ secundæ ” and the praise of the “ univira” or “ virginea” both in the Jewish (Judith 16:22, Luke 2:36) and in the heathen world (cf. Tert. ad Uxor. 1. c. 6, De Monog. c. 17, and illustrations in Wetstein). Yet the permission to remarry 14 points the other way; the writer would scarcely exclude from the official list a widow who on his advice had remarried and again become a widow. Hence “ faithful to one man” remains possible. So Thd.-Mops. Thdt. τὸσωφρόνωςἐνγάμῳβιοῦννομοθετεῖ : Ramsay and many modern Commentators. ἐτεκνοτρόφησεν ] “ vel suos vel alienos” (Bengel); the context (ἐργ . καλ . μαρτυρ .) suggests something that goes beyond the duties of her own home; and Church widows later had the charge of orphans, Herm. Mand. viii. There may be implied— if she has not exposed her children, but brought them up (Hillard). ἐξενοδόχησεν ] cf. 3:2 φιλόξενον , note, Acts 16:15, Hebrews 13:2. Chrys. ad loc. ὡςαὐτὸνδεχομένητὸνΧριστόν . εἰἁγίωνπόδαςἔνιψεν ] Cf. 1 S 25:41, Luke 7:44, John 13:14. εἰ . . . ἐπηκολούθησεν ] “ If she has followed up thoroughly every good work,” summing up the preceding and expanding it to include all good tasks , not merely those that stand out in the eyes of the world . Cf. Plato, Rep. 370 B, ἀνάγκητὸνπράττοντατῷπραττομένῳἐπακαλουθεῖνμὴἐνπαρέργουμέρει (Wohlenberg), and illustrations from the papyri, ap. M.M. s.v. There may also be the new point— “ if she has helped in the good works which others have begun” (Liddon), but this would probably have been more clearly expressed. καταστρηνιάσωσι (ἅπαξλεγ ., but cf. στρηνιᾶν , Revelation 18:9; στρῆνος , Revelation 18:3, Revelation 18:2 K 19:28 used of the Assyrian king, τὸστρῆνόςσουἀνέβηἐντοῖςὠσίμου ), to grow physically restless and so restive against the limitations of Christian widowhood; Apost. Const. iii. 1, προφάσειτοῦμὴδύνασθαικρατεῖντῆςἀκμῆς . 12. κρίμα ] liable to severe judgment, i.e. primarily of men (cf. 14), though the thought of the divine judgment lies in the background, cf. 24; Apost. Const. iii. 1, λόγονὑφέξειτῷθεῷ . τὴνπρώτηνπίστιν , the original impulse of faith which led her to join the widows; or more exactly “ the first troth” or “ promise of allegiance” made when she joined, τὴνσυνθήκηνλέγει , Chrys. “ primam fidem susceptae viduitatis,” Tert. de Monog. 13. ὅτιτὴνἑαύτηςἐπαγγελίανοὐκἐφύλαξε , Apost. Const. iii. 1 (cc. 1-3 are an expansion and interesting later comment on this section). Cf. Psalms 14:4 ὁὀμνύωντῷπλησίοναὐτοῦκαὶοὐκἀθετῶν . 13. ἀργαὶμανθάνουσι ] “ they learn to be idle,” an unusual construction, but found in the technical phrase of learning a profession; cf. παλαιστὴςμανθάνειν , ἱατρόςμανθάνειν , Chrys. vii. p. 699 A, ix. p. 259 B (Field, Otium Norvic. ad loc.). Hence it is unnecessary to suppose that εἶναι has dropped out of the text (N.T. Gr. § 73), or to conjecture λανθάνουσι (Hitzig). μανθάνουσι ] cf. 2 Timothy 3:7 πάντοτεμανθάνοντα , and contrast sup. 2:11 ἐνἡσυχίᾳμανθανέτω . 14. νεωτέρας ] i.e. χήρας 11, “ juvenculas viduas,” Tert. ubi sup.; though, perhaps, not limited to them (von Soden), cf. Titus 2:4, Titus 2:5. οἰκοδεσποτεῖν ] “ The application of the word to a wife implies the new and improved position which was secured to women by the Gospel” (Liddon), but οἰκοδέσποινα is found in Plutarch and other non-Christian writers. τῷἀντικειμένῳ ] Any human opponent of the Gospel, anxious to use a scandal as a means of discrediting the Church (cf. 3:7, 6:1, Titus 2:5, Titus 2:8, 1 Corinthians 16:9); or perhaps “ The Adversary,” i.e. Satan, as in (Philo) Bibl. Ant. xlv. 6, the human adversary being thought of as his agent. 15. ἤδη ] cf. οὕτωταχέως , Galatians 1:6; ἐξετράπησαν , cf. 1:6, turned out of the true path from following the true leader to follow false teachers , nay, the great opponent himself, i.e. by second marriage after the promise of perpetual widowhood; or by such lives as those described in 13, cf. 2 Timothy 3:6. 16. εἴτιςπιστή ] The general principle (cf. 4 and 8) is reasserted and applied to women, who have just been thought of as managing households (14). Such a woman may have a widowed mother, or grandmother, or daughter, or even servant in her house. 17-25. Discipline over presbyters. (a) Reward for faithful work, 17, 18, 25. (b) Censure for faults, 19-22, 24. Personal digression, 23. Cf. Apost. Const. ii. 6 sqq. Apost. Canon 74, 75 for later expansion of these rules; and for the spirit in which the discipline was exercised, cf. Tert. Apol. 39, “ judicatur magno cum pondere, ut apud certos de Dei conspectu, summumque futuri judicii præ judicium est.” Paraphrase. Let such presbyters as have presided well be treated by the Church as deserving of yet greater honour and more ample support, especially those who take pains with preaching and teaching, for Scripture lays down the definite command, “ Thou shalt not muzzle an ox when treading out corn,” and the Lord Himself has said, “ The labourer is worthy of his wages.” If an accusation is brought against any presbyter, refuse to listen to it unless it is supported by two or three witnesses. But those presbyters who are proved guilty rebuke before all, that the rest may fear to imitate them. When you act as judge, keep before yourself the thought of the last judgment, of God, of Jesus Christ, of the chosen angels; and carefully observe these rules, never making up your mind beforehand, never acting out of favouritism. If you have passed censure on any one, do not be over hasty in remitting the penalty; do not let your own good name be soiled by contact with the sins of others; keep your own life pure and untarnished. You have done so hitherto and have with that view abstained from wine, but I would advise you no longer to keep this rule; take wine sparingly, as your digestion is weak and you are so often ill. Such weakness may impair your judgment. In your decisions as judge you will need careful patience; in some cases, no doubt, the sins are patent to everybody and lead you by the hand to a decision, but in others they only appear after investigation. In the same way excellent actions are, as a rule, patent to everybody, and those that are not cannot in the end remain hidden. 17. πρεσβυτέροι ] not of age, but of official position: apparently the same as that of the ἐπίσκοπος , cf. 3:2 3:5 . διπλῆςτιμῆς ] in the widest sense “ honour,” “ respect” (3 note, 6:1; cf. Didache, 4, τιμήσειςαὐτὸνὡςκύριον : Apost. Const. ii. 28, τιμᾶνδιὰτῶνπροεστώτωνκύριοντὸνθεόν ); but such respect has to show itself through material support from the offerings of the faithful; cf. Apost. Ch. Order, 12, τιμήσειςαὐτὸν . . . ἐκτοῦπόνουτῶνχειρῶνσου : hence διπλῆς may be quite literal, twice the amount of firstfruits (cf. Didache, c. 13) that is given to others, perhaps especially twice that given to widows (3-16, cf. Apost. Const. ii. 28, ὅσονδ ʼ ἑκάστῃτῶνπρεσβυτίδωνδίδοται , διπλοῦνδιδόσθωτοῖςδιακόνοις . . . τότεδὲπρεσβυτέροις . . . διπλῆκαὶαὐτοῖςἀφοριζέσθωἡμοῖρα . . . ἑκάστῳοὖνἀξιώματιοἱλαϊκοὶτὴνπροσήκουσαντιμὴννεμετωσαντοῖςδόμασικαὶτῇκατὰτὸνβίονἐντροπῇ ). Cf. Wetstein for illustrations of double pay given to soldiers who had done good service. οἱκοπιῶντες ] distinguishes those presbyters who teach from those who only preside; or, perhaps, those who take special pains from those who do not; cf. II 2:6. 18. βοῦνκ .τ .λ .] Deuteronomy 25:4, quoted by St. Paul in 1 Corinthians 9:9. ἄξιοςκ .τ .λ .] Luke 10:7. The analogy of 1 Corinthians 9:9-14 οὕτωκαὶὁκύριοςδιέταξεν , makes it clear that this is quoted not as a well known proverb, but as a saying of the Lord. As such it might be known to the writer orally, or possibly in the Lucan copy of Q (τοῦμισθοῦ , Lk.; but τῆςτροφῆς , Mt.). In the latter case it might be included under the introductory phrase ἡγραφή , and would be the earliest instance of the Lord’ s words being quoted as “ Scripture.” 19. ἐπὶδύο . . . μαρτύρων ] The words were omitted in some MSS known to Jerome, but in no extant MS, and are necessary to the context. Perhaps “ Do not let an accusation be brought before you in private, unless two or three witnesses are present with you to hear it” (Holtzmann, Wohlenberg, cf. Apost. Canon 74, ἐπίσκοπονκατηγορηθένταἐπίτινιπαρὰἀξιοπίστωνἀνθρώπωνκαλεῖσθαιαὐτὸνἀνάγκαιον ), where the trial follows: but more probably it refers to the actual trial, a short phrase equivalent to ἐπὶστόματοςδύοκ .τ .λ ., “ unless two or three support the charge with their evidence” — the rule of Jewish law (Deuteronomy 19:15) taken up by our Lord (Matthew 18:16), by St. Paul (2 Corinthians 13:1), and later applied to a charge against an ἐπίσκοπος , Apost. Canon 75, which limits the witnesses to orthodox Christians, εἰςμαρτυρίαντὴνκατ ʼ ἐπισκόπουαἰρετικ̣ὸνμὴπροσδέχεσθαι , ἀλλὰμηδὲπιστῶνἕναμόνον . 20. τοὺςἁμαρτάνοντας ] perhaps “ those who persist in sin” (present partic.), cf. Titus 3:11. The context limits this and πάντων and οἱλοιποί to presbyters. 21. Cf. II 4:1, 1 Thessalonians 3:13. The appeal is to the thought of those who will take part in the final judgment (Matthew 25:31), with the double suggestion— (a) Judge, as one who has to represent on earth the Divine Judge in heaven, cf. Matthew 18:18, and Tertullian, Apol. 39, quoted on p. 61. (b) Judge, as one who will have himself to be judged for his actions as judge. τῶνἐκλ . ἀγγ .] cf. Odes of Solomon, 4. 8, “ the elect archangels.” Test. XII. Patr. Lev_19, μάρτυςἐστὶκύριοςκαὶμάρτυρεςοἱἄγγελοιαὐτοῦ : 4 Esdr 16:68 “ quomodo abscondetis peccata vestra coram Deo et angelis ejus.” They are “ elect” in contrast to the fallen angels; but the main thought is “ chosen to share in the judgment” ; cf. Charles, Revelation 14:10, and τῶνἐκλεκτῶνἐνῬώμῃδικαστῶν , 4993 (M.M. s.v.). 22. χεῖραςἐπιτίθει ] Either “ ordain no one hastily” : the need of discipline over presbyters suggests the importance of great care at ordination to prevent subsequent troubles: he must be careful to keep his hands quite clean, to allow no suspicion of favouritism or of condoning evil, lest he be tarred with the brush of others’ sins. An interesting expansion of this will be found in Chrys. de Sacerd. iv. 374-78. This is supported by 3:10 and the use of χεῖραςἐπιτίθεναι in the N.T. (so all the Greek commentators, von Soden), but it is not very appropriate to the context. Or, more probably, after you have passed judgment, do not be hasty in revoking it and receiving the offender back again into communion; cf. James 5:15, 2 Corinthians 2:6-11. This was done later by laying on of hands; cf. Cyprian, Ep. 74. § 12, “ hos enim oportet cum redeunt acta paenitentia per manus impositionem solam recipi.” Eusebius, H.E. vii. 2 (who speaks of it as a παλαιὸνἔθος for receiving heretics into the Church); Apost. Const. ii. 18 (of any penitent) χειροθετήσαςαὐτὸνἔαλοιπὸνεἶναιἐντῷποιμνίῳ , ib. 41 and 43. This suits better the context, which is one of discipline, and also the following command against being implicated in the sins of others; cf. De Aleatoribus, § 1, “ salutari doctrina admonemur ne, dum delinquentibus adsidue ignoscimus, ipsi cum eis pariter torqueamur” (so Hammond, Ellicott, Hort (Christian Ecclesia, p. 214), Chase (Confirmation in the Apostolic Age, p. 65), Holtzmann). 23. ἁγνόν ] of personal purity; cf. 4:12, 5:2, with perhaps a wider reference, free from all contact with evil and the sins of others; cf. Apost. Const. ii. 17. ὑδροποτεῖν ] here only in N.T., but Daniel 1:12 (LXX); and in classical authors, cf. Harrison, p. 165. This suggests that Timothy had adopted the rule of entire abstinence from wine, whether for example’ s sake or from ascetic reasons; cf. Daniel 1:12; Philo, de Vit. C., p. 477 of the Therapeutæ . Similar advice is given for the bishop in Test. D. N. cc. 22 and 31; also cf. Epict. iii. 13, 21, and Hillard aptly quotes G. Herbert, A Priest to the Temple, c. x. “ It may be added, not for emboldening the unruly but for the comfort of the weak, that not only sickness breaks the obligations of fasting, but also sickliness. For it is as unnatural to do anything that leads me to a sickness to which I am inclined, as not to get out of that sickness when I am in it, by any diet.” διὰτὸνστόμαχον ] cf. Libanius, Ep. 1578, πέπτωκεκαὶἡμῖνὁστόμαχοςταῖςσυνέχεσινὑδροποσίαις (Wetstein). 24, 25 return to the main subject, emphasizing the need of careful examination both for praise and for censure. προδηλοί , in the sight of all, cf. Hebrews 7:14; προάγουσαι , cf. 1:18 note; Ep. Barn. 4. 12, ἐὰνᾖἀγαθός , ἡδικαιονύνηαὐτοῦπροηγήσεταιαὐτόν · ἐὰνᾖπονηρός , ὁμισθὸςτῆςπονηρίαςἔμπροσθεναὐτοῦ . κρίσιν , i.e. primarily Timothy’ s judgment, but the thought of the Divine judgment lies behind (cf. Tert. Apol. l.c. p. 61, and the Agraphon, ἴδουἄνθρωποςκαὶτὸἔργοναὐτοῦ : Resch, Agrapha, pp. 133, 265, 293). 25. τὰἄλλωςἔχοντα ] i.e. not πρόδηλα . They cannot in the end be hidden, and you will be able to honour them adequately. τὰἔργατὰκαλά recalls καλῶς 17 but goes beyond that instance. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914- Grammar of New Testament Greek, English translation, 1898. Orientis Grœ ci Inscriptiones Selectœ , ed. W. Dittenberger, 1903-1905. Wetstein quotes, to illustrate the thought, Isocrates, ad Demonic, § 38, εἰςἀρχὴνκατασταθεὶςμηδένιχρῶπονηρῷπρὸςτὰςδιοικήσεις · ὧνγὰρἂνἐκεῖνοςἁμάρτοι , σοὶτὰςαἰτίαςἀναθήσουσιν . Hor. Ep. i. 18. 77, “ Qualem commendes etiam atque etiam aspice, ne mox Incutiant aliena tibi peccata pudorem.” 6:1, 2. The relation of slaves to their masters. Paraphrase. This duty of proper respect holds good also of the relation of slaves to their masters. Some slaves will have heathen masters who make their life a burden to them; yet teach them to show all respect to such, lest the name of God and our teaching should be brought into disrepute. Others will have Christian masters: let such not fail in due respect, on the pretext that Christianity treats them and their masters as brothers; nay, let them serve them all the better on the very ground that those who share the good service are Christians and so dear to themselves. Cf. 1 Corinthians 7:21, Ephesians 6:5, Colossians 3:22, Philemon 1:10-17, Titus 2:9, Titus 2:10, Titus 2:1 P 2:18-25 (perhaps known to our author). Didache, 4, 11; Ign. ad Polyc. 4 (apparently based on this— ἀλλὰμηδὲαὐτοὶφυσιούσθωσαν , ἀλλ ʼ εἰςδόξανθεοῦπλέονδουλευέτωσαν ). Eg. C.O. p. 148; Hipp. Canon 63; Can. Apost. 81; Apost. Const. iv. 12, viii. 31. The treatment here points to an early date. No question is raised about using Church funds for emancipation (as in Ignatius), or of the relation of a slave who was to be baptized (Eg. C.O.; Hipp. Can.; Ap. Const.) or to be ordained (Can. Apost.) to his master. The writer has only to deal with the danger of Christian liberty and brotherhood being abused; cf. 2:2 note, Galatians 3:28, 1 Corinthians 11:2-16, and especially 1 P 2:11-18 (with Hort’ s notes). He meets it by laying stress on the respect due to all social positions , and on the higher law of love which binds Christians; cf. Galatians 5:13 διὰτῆςἀγάπηςδουλεύετεἀλλήλοις . The treatment falls in with the growth in the best heathen thought of the duty of a better treatment of slaves by their masters; Seneca, Ep. 47, “ unus omnium parens mundus est” . Epict. i. 13, οὐχἀνέξῃτοῦἀδελφοῦτοῦσαυτοῦὃςἔχειτὸνΔίαπρόγονον : cf. Dill. Roman Society from Nero, p. 117; Harnack, Expansion of Christianity, 1. pp. 208-11 (Eng. tr.): and of the power of slaves to confer not only service and duty, but freewill benefits upon their masters, Seneca, De Benefic. iii. 18-22. 1. ὑπὸζυγόν ] perhaps not applied here to all slaves, but only to such as being under heathen masters feel their slavery as a yoke:cf. 1 P 2:18; Apost. Const. iv. 12; Hippol. Can. 63, “ si est heri idololatræ servus.” ἵναμὴτὸὄνομακ .τ .λ .] from Isaiah 52:5 (of the heathen), quoted by St. Paul, Romans 2:24. Notice the higher effect of such conduct in Titus 2:10 ἵνατὴνδιδασκαλίανκοσμῶσιν . 2. ὅτιἀδ . εἰσί : the reason for καταφρονείτωσαν , not for μὴκαταφ .: cf. Proverbs 23:22 μὴκαταφρόνειὅτιγεγήρακένσουἡμὴτηρ . ὅτι . . . ἀντιλαμβανόμενοι ] The punctuation of these words and the exact reference of each word are uncertain, but the balance of the sentence seems to show that ὅτιπιστοίεἰσι takes up πιστούς and is parallel to ὅτιἀδελφοίεἰσι , and therefore must refer to the masters; and this probably carries with it the rest of the sentence, “ because the masters who receive the benefit of their better service are believers and beloved.” But . (mg.) punctuate ἀλλὰμᾶλλονδουλευέτωσαν , ὅτιπιστοίεἰσικαὶἀγαπητοί , οἱτῆςεὐεργεσίαςἀντιλ . (“ but let the slaves, who take part in the benefit, serve all the better because the masters are believers and beloved” ), and Wohlenberg punctuates ἀλλὰμᾶλλονδουλευέτωσανὅτιπιστοίεἰσι , καὶἀγαπητοίοἱτῆςἐνεργεσίαςἀντιλαμβανόμενοι (“ let those who have believing masters not despise them because they themselves are in Christ brothers to their masters; but let them serve all the better because their masters are believers, and those who take part in conferring kindness (as they would do by serving better) are always beloved” ); but this destroys the parallelism between ὅτιἀδελφοίεἰσι and ὅτιπιστοίεἰσι . ἀντιλαμβανόμενοι ] taking part in. It might either be “ taking part in conferring” or “ taking part in receiving” , and this suits the context best. τῆςεὐεργεσίας ] possibly “ the divine εὐεργεσία , ” “ the unspeakable gift” of 2 Corinthians 9:15 “ those who share the blessing of redemption.” Cf. Clem. Alex. Protrept. 111. 1, ἄθρειτὴνθείανεὐεργεσίαν : 112. 1, ὁδιδάσκαλοςὁπληρώσαςτὰπάντα . . . δημιουργίᾳ , σωτηρίᾳ , εὐεργεσίᾳ , νομοθεσίᾳ : Liturg. Jacobi ap. Brightman, L. E. and W., p. 41, ἸησοῦνΧριστὸνσωτῆρακαὶλυτρώτηνκαὶεὐεργέτην . Compare the frequent application of it in the Papyri to the εὐεργεσία of an Emperor to his people (M.M. s.v.); and for the ground of the appeal 1 P 3:7 ἀπονέμοντεςτίμηνὡςκαὶσυγκληρονόμοιχάριτοςζωῆς . Perhaps more probably “ the human kindness,” not of the masters (Chrys. Thdt. Pelagius, von Soden, Dibelius)— as this is scarcely implied in the context— but of the slaves as shown by their better service (Hofmann, Wohlenberg, Field, etc.). Seneca, in a noble passage, de Beneficiis, iii. 18-21, discusses the question whether a slave can confer a beneficium on a master, and decides that he can: “ quidquid est quod servilis officii formulam excedit, quod non ex imperio sed ex voluntate præ statur, beneficium est.” The Christian writer assumes it without discussion. Yet even if this is the central meaning, the thought of the divine εὐεργεσία may lie in the background: cf. Ep. Diogn. x. 6, ὅστις . . . ἐνᾧκρείσσωνἐστὶνἕτεροντῶνἐλαττουμένωνεὐεργετεῖνἐθέλει , . . . θεὸςγίνεταιτῶνλαμβανόντων , οὗτοςμιμητήςἐστιΘεοῦ . ἀγαπητοί ] they share their faith and have become beloved— no longer feared— by themselves: perhaps also with the suggestion “ beloved of God.” 3-21. Conclusion. Final warning and exhortation, returning to the thought and often to the very words of 1:3-20; but there the stress was on the character of the teaching, here on the character of the teachers. Two contrasts underlie the whole: (a) The faithful and unfaithful teacher: the latter loving novelty and controversy, with his eye set on material gain; the former pursuing spiritual aims, loyal to the teaching he has received, with his eye set on the coming of the Lord and on the life eternal. (b) The true and false attitude to riches: the desire for wealth, the source of all evil and the ruin of teachers; the true use of wealth leading to a wealth of good deeds here and eternal life hereafter. The “ words of the Lord Jesus Christ” 3 form the standard for the teaching, and His words about contentment and the danger of the desire of riches (Matthew 6:24-34, Mark 10:23-25, Luke 12:15-21, Luke 16:19-31) may lie at the back of the second contrast, though there is not sufficient verbal similarity to prove a literary dependence. 3-10. Paraphrase. I go back to the warning with which I began. If any teacher sets himself up to teach novel doctrines and does not loyally adhere to sound words— I mean words that come from the Lord Jesus Christ Himself— and to the teaching which is true to real religion, such an one’ s head has been turned: he has no real knowledge: he is like a delirious patient feverishly excited over this small point and that, fighting with words as his only weapons; and the result is envy, strife, abuse of other teachers, ill-natured suspicions, incessant friction between men whose minds have been confused and who have been deprived of the truth they once knew; they have come to think of religion wholly as a source of gain. Aye, and religion is a source of true gain, if combined with a contented spirit: and we ought to be contented, for we can carry nothing with us when we leave the world, and that is why we brought nothing with us when we came into it. Nay, if we have food for our lifetime and a shelter and clothing, that will be enough for us. Whereas those who set their heart on becoming rich fall into temptations, into dangerous positions, into many desires which are foolish and worse than foolish, fatal, for they lead men to shipwreck and plunge them into death and destruction. For the love of money is proverbially the root from which the whole host of evils springs: and already some teachers through their craving for money have wandered from the safe path of the faith and have fallen pierced through with many a pang and many a sorrow. 3. ἐτεροδιδ .] 1:3 note. προσέρχεται applies himself to; cf. Epict. iv. 11. 24, προσελθεῖνφιλοσοφίᾳ (Dibelius); but the present tense implies constant application and approach to the words of a living and speaking master, and for one already a teacher some word denoting “ abiding in” would be more natural. Hence Bentley conj. προσέχει from 1:4, and Tischendorf reads προσέχεται ; cf. Introd. p. xxxvii. Was the original reading προσέχειτοῖς τοῖςτοῦκυρίου ] possibly the teaching about the Lord, cf. II 1:8, but more probably “ the teaching of the Lord.” There is possibly an allusion to some collection of His sayings, cf. 5:18 note, Acts 20:35. τετύφωται ] 3:6 note. νοσῶν suggested by ὑγιαίν . λόγοι : he is not yet dead (5:6) but is in a dangerous state, on the way to death 9; cf. Plut. de Laud. propr. p. 546 f. τοῖςπερὶδόξαννοσοῦσι (Wetstein), Chrys. de Sacerd. iv. 3, ὅτανπερὶδόγματανοσῇἡψυχὴτὰνόθα . ζητήσεις , cf. 1:4 note. λογομαχίας (cf. II 2:14) hair-splitting— fights in which words are the weapons and perhaps also the object; there is no reality behind them. ἐξὧνγίνεται ] for the singular cf. 1:20, II 2:18; Moulton, Gr. i. p. 58. For a similar formula cf. Didache, c. 3, § § 2, 3, 4, 5, ἐκγὰρτούτωνἁπάντωνγεννῶνταιφόνοι . . . μοιχεῖαι . . . εἰ̔δωλολατρία . . . κλοπαί . . . βλασφημίαι , which suggests that we should here read γεννᾶται or γεννῶνται with D d g m62. βλασφημίαι ] not here of God, but of their rival teachers. ὑπόν . πονηραί , cf. Ecclus 3:24 ὑπόνοιαπονηρὰὠλίσθησεδιάνοίαςαὐτῶν . 5. διαπαρατριβαί ] (“ conflictationes,” Vulg.) persistent collisions; cf. Polyb. ii. p. 172, τὰμὲνοὖνκατὰΚαρχηδονίουςκαὶΡ̓ωμαίουςἐνὑποψίαιςἦνπρὸςἀλλήλουςκαίπαρατριβαῖς . διεφθ . τὸννοῦν ] cf. II 3:8, Titus 1:15; πορισμόν , cf. 5:17, 18, II 2:6, Titus 1:11, and (Wetstein) Seneca, Ep. 108, “ qui philosophiam velut aliquod artificium venale didicerunt.” All the following truths can be illustrated almost verbally from classical writers (cf. Wetstein throughout), and they suggest a conscious modelling on the best Greek teaching. 6. αὐταρκείας ] “ sufficientia,” Vulg.; “ quod sufficit,” Aug.; but the meaning is probably not, “ if he has sufficient” (which is stated in 8), but “ if combined with contentment” ; cf. Philippians 4:11, Proverbs 13:11, ὁσυνάγωνἑαυτῷμετ ʼ εὐσεβειαςπληθυνθήσεται : Ps. Sol v 18-20, Pirke Aboth iv. 3. “ Who is rich? He that is contented with his lot.” “ The training of a Jewish Rabbi might be even more exacting. This is the path of the Torah. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shall sleep upon the ground and live a life of trouble while thou toilest in the Torah. If thou doest this, happy shalt thou be, and it shall be well with thee: happy shalt thou be in this world and it shall be well with thee in the world to come.” Pirke Aboth iv. 4 (Abrahams, Studies in Pharisaism and the Gospels, c. xiv.). πορισμὸςμέγας ] cf. 4:8: not only because it makes him happy with the little that he has; cf. “ Contentment is a constant feast, He’ s richest who requires the least” (Barnes), but because he is able to enjoy all God’ s gifts as gifts to himself; cf. Proverbs 17:6a, τοῦπιστοῦὅλοςὁκόσμοςτῶνχρημάτων : Tob 4:21, 1 Corinthians 3:23 πάνταὑμῶν . 38314 οὐμόνονκτῆσινβεβαιοτάτηνἀλλὰκαὶἀπόλαυσινἡδίστηνἀνθρώποιςἐνομίσατὴνεὐσέβειαν . The best comment on the verse will be found in T. Traherne’ s Meditations, Century 1. 7. Perhaps based on Job 1:21 Αὐτὸςγυμνὸςἐξῆλθονἐκκοιλίαςμητρόςμου · γυμνὸςκαὶἀπελεύσομαιἐκεῖ : cf. Philo, de off. Vict., p. 256. 12, τὸνμηδὲνεἰςκόσμονἀλλὰμηδὲσεαυτὸνεἰσενηνοχότα · γυμνὸςμὲνγὰρἦλθες , γυμνὸςπάλινἄπεις but it had become almost proverbial; cf. also Ecclus 5:14; Seneca, Ep. 102, “ non licet plus efferre quam intuleris” ; Ovid, Trist. v. 14. 12, “ Nil feret ad manes divitis umbra suos” (Wetstein). ἐξενεγκεῖν Suggests “ carrying out in burial,” Acts 5:6. ὅτι (if genuine, but cf. W.-H App. where H. suggests that it is an accidental repetition of “ ον ” in κόσμον ), perhaps introducing the quotation “ for the proverb says,” or implying the Divine ordering of birth as a preparation for the life of a stranger and sojourner on this earth who has to pass through death to his abiding city. Hillard treats ὅτι as neuter of ὅστις and translates “ wherefore,” comparing Eur. Hec. 13, ὃκαίμεγῆςὑπεξέιπεμψεν : cf. αὐτὸτοῦτο , 2 Corinthians 2:3, Galatians 2:10. Parry, more probably, conjectures οὐδ ʼ ὅτι , “ not to speak of being able to carry anything out;” cf. Introd. p. xxxvii. 8. διατροφάς ] perhaps “ throughout life” , σκεπάσματα (“ quibus tegamur,” Vulg.), clothing (cf. Genesis 28:20 ἐὰνὁκύριος . . . δῷμοιἄρτονφαγεῖνκαὶἱμάτιονπεριβαλέσθαι : Diog. Laert. vi. 105 of the Cynics, αὑτάρκεσιχρώμενοισιτίοιςκαὶτρίβωσι ) (Dibelius): perhaps also “ shelter,” “ homes” ; cf. Ecclus 29:21 ʼ αρχὴζωῆςὕδωρκαὶἄρτοςκαὶἱμάτιον , καὶὀ͂κοςκαλύπτωνἀσχημοσύνην , and Philo, de Vita Cont., p. 477. 16, σκέπηςδιττὸνεἷδοςτὸμὲνἐσθὴςτὸιδὲοἰκία (Wetstein); Epict. Enchir. 33, τὸπερὶτὸσῶμαμέχριτῆςψιλῆςχρείαςπαραλάμβανε , οἷοντροφάς , πόμα , ἀμπεχόνην , οἰκίαν , οἰκετίαν , Marcus Aur. v. 6. 30, quoted on p. xvi. 9. βυθίζουσι ] for the metaphor, cf. 1:19, and de Aleatoribus, § 1, “ aleatores se in lacum mortis immergunt” ; § 6, “ aleæ tabula est diaboli venabulum et delicti vulnus insanabile.” The whole treatise is a comment on this verse. εἰςὄλ . καὶἀπωλ .] cf. 1 Corinthians 5:5, 2 Thessalonians 1:9, 1 Thessalonians 5:3. The combination (found here only) is emphatic, “ loss for time and eternity.” 10. ῥίζα ] not “ a root,” which would suggest that the writer was thinking of other possible roots (which no doubt there are, e.g. jealousy, St. Cyprian, de zelo ac livore, 6; pride, Aug. in Joh. xxv. 16), but “ the root” (cf. Field, Ot. Norvic. ad loc.). ῥίζα … φιλαργυρία ] again proverbial, cf. Test. XII. Patr., Judah, c. 19, and the Greek saying attributed sometimes to Bion, sometimes to Democritus, τὴνφιλαργυρίανεἶναιμητρόπολινπάντωντῶνκακῶν , Diog. Laert. vi. 50; Seneca, de Clem. 2. 1, “ alieni cupiditate, ex qua omne animi malum oritur.” Ps.-Phocyl. 42, ἡφιλοχρημοσύνημήτηρκακότητοςἁπάσης (Wetstein and Dibelius). So Philo, De Judice, c. 3, warns a judge against being φιλοχρήματονὅπερἐστὶνὁρμητήριοντῶνμεγίστωνπαρανομημάτων . The combination of this with v. 7 in Polyc. ad Phil. c. 4 suggests literary dependence on the epistle. ὀδύναις ] both actual evils and the pangs of remorse. For the metaphor, cf. Proverbs 7:23-27. For illustrations, Mark 10:22 ἀπῆλθελυπούμενος · ἦνγὰρἔχωνκτήματαπολλά : Acts 5:1-10. For a similar condemnation of “ wealthy Ephesus,” cf. Pseudo-Heracl. Ep. 8. It is in his address to elders of Ephesus that St. Paul insists that he had coveted no man’ s silver or gold or apparel, Acts 20:33. 11-16. Paraphrase. But you, who are God’ s own prophet with a message from Him, turn your back on all such desires and empty discussions: nay, press forward to gain true righteousness, true piety, loyalty, love, endurance, and a patient forbearing temper. Persevere in the noblest of all contests, that of the faith; lay hold once and for all on that eternal life to which you were called— ay, and there were many who witnessed the noble profession of faith that you then made. So then I charge you as in the sight of that God who is the source and sustainer of life to all that lives, and in the sight of Christ Jesus who Himself when at the bar of the Roman Governor made His noble profession, that you carefully keep the command He gave us free from all stain and all reproach, until the day of the appearing of Our Lord Jesus Christ, which at the right moment He will unveil to the world, who is the blessed, nay, the One only Sovereign, the King over all who rule kingdoms, the Lord of all who hold lordship over their fellows, He who alone hath in Himself immortality, who dwelleth in light to which none can approach, whom no eye of man ever looked upon, no nor can look upon— to whom be all honour and sovereignty for ever. Amen. Note the stress on life throughout the section. τῆςαἰωνίουζωῆς . . . τοῦζωογονοῦντος . . . ἀθανασίαν . . . κράτοςαἰώνιον , drawing the contrast with the doom of the false teachers ὄλεθρονκαὶἀπώλειαν 9. 11. ἄνθρωπεθεοῦ ] here and II 3:17 only in N.T. In the O.T. applied to Moses (Psalms 90:1, Deuteronomy 33:1) and to prophets (1 S 2:27), cf. 2 P 1:21 οἱἅγιοιθεοῦἄνθρωποι (v.l.). Here the thought is either that of the prophet with a command to carry out, cf. 14, a message to deliver (cf. 20), or more widely (cf. II 3:17 note) of one who is God’ s soldier, “ The King’ s Champion” (Pilgrim’ s Progress, of one Great-Grace), one whose whole life is lifted above worldly aims and devoted to God’ s service, “ non divitiarum homo sed Dei” (Pelagius); cf. Clem. Alex. Quis Dives, c. 41, where the rich man is advised to submit to the guidance of some “ man of God” ; and Philo, de gigant. 61, θεοῦδὲἄνθρωποιἱερεῖςκαὶπροφῆται , οἵτινεςοὐκἠξίωσανπολιτείαςτῆςπαρὰτῷκόσμῳτυχεῖν . . . τὸδὲαἰσθητὸνπᾶνὑπερκύψαντεςεἰςτὸννοητὸνκόσμονμετανέστησανκἀκεῖθιᾢκησαν (Dibelius). The phrase is found in Pagan magical formulæ (, p. 49). φεῦγε … δίωκε ] cf. II 2:22. The virtues chosen are the central Christian virtues, first towards God, then towards men , and those specially needed for enduring trial (ὑπομ .) the opposition of false teachers (πραϋπαθ ., cf. II 2:25, and contrast 4, 5 supra). πραϋπάθειαν ] here only in N.T. but found in Philo, de Abr. § 37; Ign. Trall. 8, τὴνπραϋπάθειανἀναλαβόντες : the inner spirit of which πραότης is the outcome (“ mansuetudinem,” Vulg.; “ tranquillitatem animi,” Ambros.). Ambrosiaster draws out the incompatibility of the love of money with each of these virtues (“ quomodo autem fieri potest ut avarus fidelis sit, qui operibus negat quod verbis fateri videtur? unde autem amator fraternitatis, cujus manus sunt avidæ ? quomodo vero patiens qui semper ad aliena se tendit? aut quatenus quietem animi possit habere, qui die nocteque aviditate cupiditatis incenditur?” ); Liddon, the way in which these would destroy that love. 12. ἀγωνίζου ] cf. 4:10, II 4:7 note. ὡμολόγησας ] The time is almost certainly the same as that of ἐκλήθης , i.e. baptism. That would have been his public confession (cf. Romans 10:9) of faith in Christ. The phrase ἡκ . ὁμολογ . is applied to the confession of a martyr at his death in Martyr. Ign. Antiochene Acts, c. 4. 13. Cf. 5:21. Here the appeal is to God and Christ as those in whom he had professed faith at Baptism, who are strong enough to support him in all persecution, and who will judge him at the final judgment. There may be a semi-quotation of some Baptismal form— faith in God, maker of all things, and in Jesus Christ, as King who is to come again. ζωογονοῦντος ] used in LXX = (i) to give life (1 S 2:6 ὁκύριοςθανατοῖκαὶζωογονεῖ , Symm. Genesis 3:23 ζωογόνος , Symm. = Eve. mother of all living, Encyc. Bibl. i. p. 61); (ii) to save alive, Exodus 1:17-22, Judges 8:19 etc. Hence the thought here may include (1) God who is the source of all life , with a reminiscence of 4:4. In this meaning it will be parallel to the credal expansions of the Baptismal formula; cf. Justin M. Apol. i. 61, ἐπ ʼ ὀνόματοςτοῦπατρὸςτῶνὅλων : Iren. c. Hœ r. i. 10, τὸνπεποιηκότατὸνοὐρανὸνκαὶτὴνγῆνκαὶπάντατὰἐναὐτοῖς : Tert. de Proescr. 36, “ unum Deum novit, creatorem universitatis.” In Pap. Lond. 121529 it is used of the Sun, ὁτὰὅλασυνέχωνκαὶζωογονῶν (M. M. s.v.). (ii) God who can protect you in all danger and persecution; cf. 12 and 16; τῆςἀναστάσεωςὑπόμνησις , Chrys. ἐπὶΠ . Π .] not “ in the time of,” though that is supported by Ign. Trall. 9, Smyrn. 1, and expanded in Magn. 11 into ἐνκαιπῷτῆςἡγεμονίας II. II.: but there stress is laid on the historical reality of the facts, which is not in question here; here it is part of an appeal for courage, and corresponds to ἐνώπιονπολλῶνμαρτύρων of Timothy’ s own confession, hence “ in the presence of,” “ at the bar of.” τὴνκ . ὁμολογίαν ] The noble profession of His Messiahship and the nature of His Kingdom. τὴνκ . μαρτυρίαν would have been more natural, but he wishes “ to mark the essential identity of the confession which Timothy might soon have to maintain with the Lord’ s own confession” (Hort on Revelation 1:2) and with that which he had already made 12. 14. τὴνἐντολήν ] “ The charge given thee at baptism,” cf. 2 Clem. 8, τηρήσατετὴνσάρκαἁγνὴνκαὶτὴνσφραγῖδαἂσπιλον : perhaps also more widely “ the whole Christian commands” ; cf. 1:4 τῆςπαραγγελίας , 1:18. St. Cyril of Jerusalem (Cat. v. 13) paraphrases it τὴνπαραδιδομένηνπίστιν . ἂσπιλον ] possibly agreeing with σε (cf. James 1:27, James 1:2 P 3:14), but probably with ἐντολήν ; cf. Job 15:16 (Symm.) of the heavens, Ephesians 5:27 of the Church. The commands must be kept clear, not explained away, and yet presented with such tact as not to cause offence. ἐπιφανείας ] cf. Titus 2:11 note. The thought of the dawning of light which will test the minister’ s work and character is prominent here; cf. δείξει 15, 1 Corinthians 4:5. 15. καιροῖςἰδίοις ] cf. Titus 1:3 note. This description of God is full of O.T. reminiscences and is perhaps based on some doxology in use in the synagogue. The stress is laid on the supremacy of God over earthly rulers (ἵναμὴδεδοίκῃτοῦςἐνταῦθαβασιλεῖς , Chrys.): on His sole possession of life 12, 13, and on His superhuman Majesty. These qualities were brought out in the O.T. in contrast to the heathen gods, here also in contrast to earthly kings, especially to the growing cult of the Roman Emperors. Dibelius quotes the Acts of the Scillitan Martyrs, “ jura per genium domini nostri imperatoris,” “ Cognosco dominum meum, regem regum et imperatorem omnium gentium.” The Greek metaphysical conception of God may also influence the description (cf. 1:11 note). μακάριος ] cf. 1:11; μόνοςδυνάστης , cf. 1:17, 2 Mac 1:24 ὁμόνοςβασιλεύς : 2 Mac 12:15 τὸνμέγαντοῦκόσμουδυνάστην , Ecclus 46:5 τὸνὕψιστονδυνάστην . ὁβ . τῶνβ . κ .τ .λ .] Deuteronomy 10:17, Daniel 4:34, Revelation 17:14, Revelation 19:16, Enoch 9:4; Cf. sup. 1:17 note. There is perhaps an implied contrast with Pontius Pilate, the temporary, the unjust, delegate; cf. Martyr. Polyc. 21 of Polycarp’ s martyrdom, ἀνθυπατεύοντοςΣτατίουΚοδράστον , βασιλεύοντοςδὲεἰςτοὺςαἰῶναςἸησοῦΧριστοῦ . 16. ὁμόνοςἔχωνἀθανασίαν ] cf. 1:17; Philo, de sacrif. Abelis, c. 30, περὶθεοῦτοῦἀγενήτουκαὶἀφθαρτουκαὶἀτρέπτουκαὶἁγίουκαὶμόνουμακαρίου (Bernard); cf. Wisd 15:3 εἰδέναισουτὸκράτοςῥίζαἀθανασίας : Deissmann, B.S., p. 293. φῶςοἰκῶν ] based on Exodus 33:17-23. ἀπρόσιτον , used by Philo of Mount Sinai, ὄρος . . . ὅπερἀπρόσιτονκαὶἄβατονἦν , de vita Mosis, iii. 2. ὅνεἶδεν ] cf. Exodus 33:20, John 1:18. ᾧ … ἀμήν ] cf. 1:17. The thought of the First and of the Second Advent alike suggests a doxology to his mind. 17-19. Advice to the rich. Paraphrase. I have warned teachers against the desire for riches; but there are other members in your church rich in this world’ s good, and they will need your guidance. Bid them not to be purse-proud or conceited, not to set their hopes for hereafter on so uncertain a reed as riches, but on God; and Him they should try to imitate; for He has all the riches of the whole world, and He gives them out liberally to us men that we may enjoy them thoroughly; so they should do good like Him; they should have for their riches a store of good deeds: they should be quick to give to others, ready to share with their friends: in this way they store up true treasures for themselves which form a firm foundation on which they can build for the future; such use of wealth will help them to lay hold of the only life that is worthy of the name. The paragraph is awkwardly placed here, breaking the connexion between 16 and 20; von Soden suggests that it has been accidentally misplaced, and should come after 2; but it is natural advice to a church in a rich city like Ephesus (cf. Acts 19:25, which shows that St. Paul’ s teaching had been attacked there, as endangering the wealth of the trade); the thought may have been suggested by 9, 10; and it is more appropriate after these verses than they would be after it. There may be also consciously a link with 11-16 in the thought of eternal life (cf. note there). That thought suggests to the writer’ s mind the special danger in which the rich are of losing eternal life 19. The thought and language may be based on Our Lord’ s words, cf. Matthew 6:19, Luke 12:16-21, Luke 16:9. But the thoughts of the uncertainty of riches, of the treasure laid up in heaven by good use of wealth here, even that of the imitation of God in the use of wealth are thoroughly Jewish (cf. Philo, de Josepho, c. 43, and Abrahams, Studies in Pharisaism and the Gospels, c. xiv.), and found in pagan thought; cf. the epitaph in Or. Henz. 6042, bene fac, hoc tecum feres. So Dill, Roman Society from Nero, p. 190, “ Seneca enforces the duty of universal kindness and helpfulness by the example of God, who is bounteous and merciful even to the evil-doer” (de Benef. iv. 5, iv. 26, iv. 28), and p. 232, “ Herodes used to say that the true use of money was to succour the needs of others; riches which were guarded with a niggard hand were only dead wealth.” Clement of Alexandria’ s Quis Dives Salvetur is an interesting commentary on the section (especially c. 16), but shows no knowledge of it. 17. μὴὑψηλοφρονεῖν ] cf. Jeremiah 9:23, Romans 11:20, Romans 12:16, James 1:9-11, James 2:1-5 Clem. Alex. Quis Dives, 1, τῆςπεριουσίαςκαθ ʼ αὑτὴνἱκανῆςοὔσηςχαυνῶσαιτὰςψυχὰςτῶνκεκτημένων . As ταπεινοφρονεῖν was among the Greeks a term of reproach but in the Bible a virtue, so ὑψηλοφρονεῖν was a term of praise and becomes a reproach (Wohlenberg from Hofmann). ἠλπικέναι ] cf. 1 Corinthians 15:19 ἠλπικότεςἐσμέν : Job 31:24 εἰλίθῳπολυτελεῖἐπεπόθησα . The perfect tense either looks back to the beginning of the rich man’ s hopes, or possibly anticipates his feelings at the παρουσία : “ Alas, alas, I have placed my hopes on that which has failed me!” cf. II 4:8 ἠγαπηκόσι . ἀδηλότητι ] Cf. James 1:10, Anthol. Gr. i. 80, 19: ὅτανλογισμοῖςκαταμάθωτὰπράγματα καὶτὰςἀκαίρουςτοῦβίουμεταστροφὰς καὶῥεῦμ ʼ ἄπιστοντῆςἀνωμάλουτυχῆς , πῶςτοὺςπένηταςπλουσίουςἐργάζεται καὶτοῦςἔχονταςχρημαίτωνἀποστερεῖ , τότεκατ ʼ ἐμαυτὸντῇπλάνῃσκοτουμένος μισῶτὰπάντατῆςἀδηλίαςχάριν . (Wetstein.) εἰςἀπόλαυσιν ] stronger than εἰςμετάληψιν , 4:3. There is a true “ apolaustic” life, but it comes from realizing that the simple blessings of nature (τὸνἀέρα , τὸφῶς , τὸὕδωρ , τὰἄλλαπάντα , Chrys.) are gifts to each from God; cf. Traherne’ s Meditations, and Didache 10. τροφήντεκαὶποτὸνἒο͂ωκαςτοῖςἀνθρώποιςεἰςἀπόλαυσιν . 18. ἀγαθοεργεῖν ] like God Himself, Acts 14:17 ἀγαφουργῶν . . . ὑετοὺςδιδοὺςκαὶκαιροὺςκαρποφόρους . εὐμεταδότους , κοινωνικούς ] The distinction is not clear; either, quick to give away to others in charity (singulatim, Bengel), cf. Romans 12:8, Ephesians 4:28, 1 Corinthians 13:3, and ready to share with one’ s friends that which is one’ s own (cum multis, Bengel), e.g. at the ἀγάπη , cf. Galatians 6:6, Hebrews 13:16; or, εὐμεταδ ., of action, “ open-handed,” cf. εὐμ . εἰςτὴνἀδελφότητα , § 19; κοινωνικούς , of demeanour and temper, “ gracious,” with true sense of human fellowship, the antithesis of ὑψηλοφρονεῖν , cf. Romans 12:16; so Chrys. προσηνεῖς Thdt. τοὺςἄτυφονἦθοςἔχοντας , and so frequently in Plutarch, who couples it with πολιτικός and φιλάνθρωπος . For the Church’ s use of money, cf. Harnack, Expansion of Christianity, Eng. tr. 1. ii. c. 3. 19. ἀποθησαυρ .] cf. Mark 10:21, Matthew 6:20. The thoughts of the true treasure and the true foundation lie close together in the Sermon on the Mount; cf. Apost. K.O.. § 21, καὶγὰρταῦταπρῶταΚυρίου θησαυρίσματάεἰσινἀγαθά . Tob 4:9 μὴφοβοῦποιεῖνἐλεημοσύνην · θέμαγὰρἀγαθὸνθησαυριζειςσεαυτῷεἰςἡμέρανἀνάγκης , suggests the emendation θέμαλίαν (conj. Bos.) for θεμέλιον , or simply θέμα (Hitchcock, Expositor, Oct. 1919); cf. Ign. ad Pol. 2, τὸθέμαἀφθαρσίακαὶζωὴαἰώνιος . ἵναἐπιλάβ .] cf.12. This true life would be laid hold of here and now, as they enter into the true life of love, cf. John 17:3. τῆςὄντωςζωῆς , cf. 5:3; Clem. Alex. Quis Dives, 7, θεοῦτοῦὄντωςὄντος . 8, τῷζησομένῳτὴνὄντωςζωήν : Philo, de Decal. 2, τὸνὄνταὄντωςἀλήθηθεόν . An interesting Rabbinic illustration is found in Bab. Bath. 11a. It happened to Monobaz that he dispersed his wealth and the wealth of his fathers on alms in time of famine. His brethren gathered round him and said, “ Thy fathers laid up treasure and added to their fathers’ store, and dost thou waste it all?” He answered, ‘ My fathers laid up treasure below; I have laid it up above. … My fathers laid up treasure of Mammon; I have laid up treasure of souls. … My fathers laid up treasure for this world; I have laid up treasure for the world to come.” 20, 21. Conclusion. Very probably added by St. Paul with his own hand, 2 Thessalonians 3:17, summing up the thoughts of 1:3-11, 4:1-10, 6:3-10. Paraphrase. O Timothy, it is to you that I must look. Remember the truth is a sacred trust which Christ has left with us, and He will come to ask it back. Keep it then jealously; avoid all empty argumentations, all balancing of casuistical problems: they have nothing to do with religion, they add nothing to it, they spoil its simplicity, though some who falsely claim to special knowledge lay stress on them. These teachers, though they assert their proficiency in knowledge, have wholly missed the central truths. May God’ s grace be with you all. 20. ὦΤιμ .] cf. 11, 1:18 notes. τὴνπαραθήκην ; cf. II 1:12 note; and for this application, Didache 4. 13, φυλάξειςἃπαρελάβες : Dem. c. Meid. p. 572, τοῦτογὰρἐσθ ʼ ὃφυλάττεινὑμᾶςδεῖ , τοὺςνόμους , τὸνὅρκον . ταῦτ ʼ ἒχεθ ʼ ὑμεῖςοἱδικάζοντεςὡσπερεὶπαρακαταθήκηνἣνἅπασιν . . . σῶνὑπάρχεινδεῖ : Philo, de ebriet. § 52, παρακαταθήκηνβιωφελεστάτωνδογμάτωνφυλάξαιμὴδυναμένῳ (Wohlenberg). An exact exegesis of each word in this verse will be found in Vincent. Lerin. Commonitorium, 22. ἐκτρεπόμενος ] 1:6, 5:15, II 4:4; cf. II 2:16 τὰςβ . κ . περϊίστασο . This last passage makes it probable that the meaning is not “ turning your back on those who so talk,” but “ refusing to adopt their methods.” βεβ .] cf. 4:7; κενοφ . II 2:16 only; cf. ματαιολογίαν , 1:6; λογομαχίας , 6:4 note; τοῦςκενολογοῦντας , Isaiah 8:19. ἀντιφέσεις ] parallel to κενοφωνίας , and under the construction of τὰςβεβήλους ; hence not (i) oppositions, controversies, “ turn aside from opponents and do not argue with them” ; cf. II 2:25 τοὺςἀντιδιαθεμένους : supra, 1:10 εἲτιἀντικεῖται : 5:14 τῷἀντικειμένῳ : Job 32:3 οὐκἠδυνήθησανἀποκριθῆναιἀντιθέταἸώβ (so Chrys., Holtzmann, von Soden); but (ii) rival theses , sets of antitheses (cf. Lucian, Mort. D. x. 373, ἀποθοῦτῶνῥημάτωντὴντοσαύτηνἀπεραντολογίανκαὶἀντιθέσειςκαὶπαρισώσεις . . . καὶτὰἄλλαβάρητῶνλόγων (Harrison, P.E. p. 165)); either the Gnostic contrasts between the O.T. and the New, which found their fullest expression in Marcion’ s “ Antitheses,” cf. Tert. adv. M. i. 19, iv. 1, “ opus ex contrarietatum oppositionibus Antitheses cognominatum et ad separationem legis et evangelii coactum” ; but this is not consistent with the stress on the Jewish law implied in 1:6-10: or, more probably, “ the endless contrasts of decisions, founded on endless distinctions, which played so large a part in the casuistry of the scribes as interpreters of the law” (Hort, Judaistic Christianity, p. 140). It is identical with “ the tradition of the elders” which the Lord denounced, and of which St. Paul had been zealous before his conversion (Mark 7:3, Galatians 1:14), afterwards embodied in the Halacha; cf. 4:7, II 3:8 note. τῆςψ . γνώσεως (contrast γνῶσινἀψευδῆ , Wisd 7:17). The opponents must have claimed a special knowledge, but this might apply to the early stages of Gnosticism; cf. 1 Corinthians 8:2, 1 Corinthians 8:3 εἲτιςδοκεῖεἰνωκέαιτι , οὒπωἔγνωκαθὼςδεῖγνῶναι : or to the Rabbinical pride in knowledge, Luke 11:52, Romans 2:20. 21. ἐπαγγελλόμενοι ] cf. 2:10: ἠστόχησαν , 1:6. ἡχάριςμεθ ʼ ὑμῶν ] as in II and Tit the blessing is for the whole Church; but there is considerable MSS support for μετασοῦ : cf. Introd. p. xxxvii. The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881. Orientis Grœ ci Inscriptiones Selectœ , ed. W. Dittenberger, 1903-1905. Das Wortschatz des Apostel’ s Paulus, von T. Nä geli, 1905. Apostolische Kirchen-Ordnung, in Texte und Untersuchungen, ii. 5.