<hi type="bold">13. withal--</hi>"at the same time, moreover."

<hi type="bold">learn--</hi>usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.

<hi type="bold">wandering--</hi>Greek, "going about."

<hi type="bold">from house to house--</hi>of the members of the Church (<reference osisRef="2Tim.3.6">2Ti 3:6</reference>). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact].

<hi type="bold">tattlers--</hi>literally "trifling talkers." In 3Jo 10, translated "prating."

<hi type="bold">busybodies--</hi>mischievously busy; inconsiderately curious (<reference osisRef="2Thess.3.11">2Th 3:11</reference>). <reference osisRef="Acts.19.19">Ac 19:19</reference>, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin].

<hi type="bold">speaking--</hi>not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].

<hi type="bold">which they ought not--</hi>(<reference osisRef="Titus.1.11">Tit 1:11</reference>).

13. withal-- "at the same time, moreover." learn-- usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle. wandering-- Greek, "going about." from house to house-- of the members of the Church (2Ti 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact]. tattlers-- literally "trifling talkers." In 3Jo 10, translated "prating." busybodies-- mischievously busy; inconsiderately curious (2Th 3:11). Ac 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin]. speaking-- not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford]. which they ought not-- (Tit 1:11).


<hi type="bold">14. younger women--</hi>rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (<reference osisRef="1Tim.5.9">1Ti 5:9</reference>). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (<reference osisRef="1Tim.5.11-1Tim.5.13">1Ti 5:11-13</reference>). The precept here that they should marry again is not inconsistent with <reference osisRef="1Cor.7.40">1Co 7:40</reference>; for the circumstances of the two cases were distinct (compare <reference osisRef="1Cor.7.26">1Co 7:26</reference>). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in <reference osisRef="1Tim.5.11-1Tim.5.13">1Ti 5:11-13</reference>. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom].

<hi type="bold">bear children--</hi>(<reference osisRef="1Tim.2.15">1Ti 2:15</reference>); thus gaining one of the qualifications (<reference osisRef="1Tim.5.10">1Ti 5:10</reference>) for being afterwards a presbyteress widow, should Providence so ordain it.

<hi type="bold">guide--</hi>Greek, "rule the house" in the woman's due place; not usurping authority over the man (<reference osisRef="1Tim.2.12">1Ti 2:12</reference>).

<hi type="bold">give none occasion--</hi>literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.

<hi type="bold">the adversary--</hi>of Christianity, Jew or Gentile. <reference osisRef="Phil.1.28">Php 1:28</reference>; <reference osisRef="Titus.2.8">Tit 2:8</reference>, "He that is of the contrary part." Not Satan, who is introduced in a different relation (<reference osisRef="1Tim.5.15">1Ti 5:15</reference>).

<hi type="bold">to speak reproachfully--</hi>literally, "for the sake of reproach" (<reference osisRef="1Tim.3.7">1Ti 3:7</reference>; <reference osisRef="1Tim.6.1">6:1</reference>; <reference osisRef="Titus.2.5">Tit 2:5</reference>, <reference osisRef="2Cor.2.10">10</reference>). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].

14. younger women-- rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (1Ti 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (1Ti 5:11-13). The precept here that they should marry again is not inconsistent with 1Co 7:40; for the circumstances of the two cases were distinct (compare 1Co 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1Ti 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom]. bear children-- (1Ti 2:15); thus gaining one of the qualifications (1Ti 5:10) for being afterwards a presbyteress widow, should Providence so ordain it. guide-- Greek, "rule the house" in the woman's due place; not usurping authority over the man (1Ti 2:12). give none occasion-- literally, "starting-point": handle of reproach through the loose conduct of nominal Christians. the adversary-- of Christianity, Jew or Gentile. Php 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (1Ti 5:15). to speak reproachfully-- literally, "for the sake of reproach" (1Ti 3:7; 6:1; Tit 2:5, 10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].


<hi type="bold">15. For--</hi>For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in <reference osisRef="1Tim.5.11-1Tim.5.13">1Ti 5:11-13</reference>, sexual passion, idleness, &c., and so have given occasion of reproach (<reference osisRef="1Tim.5.14">1Ti 5:14</reference>). "Satan finds some mischief still for the idle hands to do."

15. For-- For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1Ti 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1Ti 5:14). "Satan finds some mischief still for the idle hands to do."


<hi type="bold">16. If any ... have widows--</hi>of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, <reference osisRef="1Tim.5.3">1Ti 5:3</reference>, <reference osisRef="1Tim.5.4">4</reference> (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, <reference osisRef="1Tim.5.11">1Ti 5:11</reference>, <reference osisRef="1Tim.5.13">13</reference>; <reference osisRef="Ezek.16.49">Eze 16:49</reference>, is to be diligent in good works, such as "relieving the afflicted," <reference osisRef="1Tim.5.10">1Ti 5:10</reference>, thus qualifying herself for being afterwards a widow-presbyteress).

<hi type="bold">let them--</hi>rather as Greek, "let him," or "her"; "let such a one" (<reference osisRef="1Tim.5.10">1Ti 5:10</reference>).

<hi type="bold">be charged--</hi>literally, "be burdened" with their support.

<hi type="bold">widows indeed--</hi>really helpless and friendless (<reference osisRef="1Tim.5.3">1Ti 5:3</reference>, <reference osisRef="1Tim.5.4">4</reference>).

16. If any... have widows-- of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 1Ti 5:3, 4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, 1Ti 5:11, 13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," 1Ti 5:10, thus qualifying herself for being afterwards a widow-presbyteress). let them-- rather as Greek, "let him," or "her"; "let such a one" (1Ti 5:10). be charged-- literally, "be burdened" with their support. widows indeed-- really helpless and friendless (1Ti 5:3, 4).


17. The transition from the widow presbyteresses (<reference osisRef="1Tim.5.9">1Ti 5:9</reference>) to the presbyters here, is natural.

<hi type="bold">rule well--</hi>literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.

<hi type="bold">be counted worthy of double honour--</hi>that is, the honor which is expressed by gifts (<reference osisRef="1Tim.5.3">1Ti 5:3</reference>, <reference osisRef="1Tim.5.18">18</reference>) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (<reference osisRef="1Cor.9.14">1Co 9:14</reference>; <reference osisRef="Gal.6.6">Ga 6:6</reference>; <reference osisRef="1Thess.5.12">1Th 5:12</reference>). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (<reference osisRef="Rev.18.6">Re 18:6</reference>).

<hi type="bold">specially they who labour in the word and doctrine--</hi>Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in <reference osisRef="1Tim.3.1-1Tim.3.16">1Ti 3:1-16</reference> their qualifications are spoken of, so here the acknowledgments due to them for their services.

17. The transition from the widow presbyteresses (1Ti 5:9) to the presbyters here, is natural. rule well-- literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. be counted worthy of double honour-- that is, the honor which is expressed by gifts (1Ti 5:3, 18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (1Co 9:14; Ga 6:6; 1Th 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (Re 18:6). specially they who labour in the word and doctrine-- Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.


<hi type="bold">18. the scripture--</hi>(<reference osisRef="Deut.25.4">De 25:4</reference>; quoted before in <reference osisRef="1Cor.9.9">1Co 9:9</reference>).

<hi type="bold">the ox that treadeth out--</hi>Greek, An ox while treading.

<hi type="bold">The labourer is worthy of his reward--</hi>or "hire"; quoted from <reference osisRef="Luke.10.7">Lu 10:7</reference>, whereas <reference osisRef="Matt.10.10">Mt 10:10</reference> has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from <reference osisRef="Deut.25.4">De 25:4</reference>; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

18. the scripture-- (De 25:4; quoted before in 1Co 9:9). the ox that treadeth out-- Greek, An ox while treading. The labourer is worthy of his reward-- or "hire"; quoted from Lu 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from De 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.


<hi type="bold">19. Against an elder--</hi>a presbyter of the Church.

<hi type="bold">receive not--</hi>"entertain not" [Alford].

<hi type="bold">but before two or three witnesses--</hi>A judicial conviction was not permitted in <reference osisRef="Deut.17.6">De 17:6</reference>; <reference osisRef="Deut.19.15">19:15</reference>, except on the testimony of at least two or three witnesses (compare <reference osisRef="Matt.18.16">Mt 18:16</reference>; <reference osisRef="John.8.17">Joh 8:17</reference>; <reference osisRef="2Cor.13.1">2Co 13:1</reference>; <reference osisRef="1John.5.6">1Jo 5:6</reference>, <reference osisRef="1John.5.7">7</reference>). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (<reference osisRef="Titus.1.9">Tit 1:9</reference>), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (<reference osisRef="1Tim.3.2">1Ti 3:2</reference>; <reference osisRef="Titus.1.6">Tit 1:6</reference>). <reference osisRef="1Tim.5.21">1Ti 5:21</reference>, <reference osisRef="1Tim.5.24">24</reference> imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.

19. Against an elder-- a presbyter of the Church. receive not-- "entertain not" [Alford]. but before two or three witnesses-- A judicial conviction was not permitted in De 17:6; 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Joh 8:17; 2Co 13:1; 1Jo 5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.


<hi type="bold">20. Them that sin--</hi>whether presbyters or laymen.

<hi type="bold">rebuke before all--</hi>publicly before the Church (<reference osisRef="Matt.18.15-Matt.18.17">Mt 18:15-17</reference>; <reference osisRef="1Cor.5.9-1Cor.5.13">1Co 5:9-13</reference>; <reference osisRef="Eph.5.11">Ep 5:11</reference>). Not until this "rebuke" was disregarded was the offender to be excommunicated.

<hi type="bold">others ... fear--</hi>that other members of the Church may have a wholesome fear of offending (<reference osisRef="Deut.13.11">De 13:11</reference>; <reference osisRef="Acts.5.11">Ac 5:11</reference>).

20. Them that sin-- whether presbyters or laymen. rebuke before all-- publicly before the Church (Mt 18:15-17; 1Co 5:9-13; Ep 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated. others... fear-- that other members of the Church may have a wholesome fear of offending (De 13:11; Ac 5:11).


<hi type="bold">21. I charge thee--</hi>rather as Greek, "I adjure thee"; so it ought to be translated (<reference osisRef="2Tim.4.1">2Ti 4:1</reference>).

<hi type="bold">before--</hi>"in the presence of God."

<hi type="bold">Lord--</hi>omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels

<hi type="bold">elect angels--</hi>an epithet of reverence. The objects of divine electing love (<reference osisRef="1Pet.2.6">1Pe 2:6</reference>). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (<reference osisRef="2Pet.2.4">2Pe 2:4</reference>), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (<reference osisRef="Luke.15.10">Lu 15:10</reference>; <reference osisRef="1Cor.4.9">1Co 4:9</reference>).

<hi type="bold">these things--</hi>the injunctions, <reference osisRef="1Tim.5.19">1Ti 5:19</reference>, <reference osisRef="1Tim.5.20">20</reference>.

<hi type="bold">without preferring one before another--</hi>rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," <reference osisRef="1Tim.5.22">1Ti 5:22</reference>, also <reference osisRef="1Tim.5.24">1Ti 5:24</reference>.

<hi type="bold">partiality--</hi>in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

21. I charge thee-- rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1). before-- "in the presence of God." Lord-- omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels elect angels-- an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9). these things-- the injunctions, 1Ti 5:19, 20. without preferring one before another-- rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24. partiality-- in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.


<hi type="bold">22. Lay hands--</hi>that is, ordain (<reference osisRef="1Tim.4.14">1Ti 4:14</reference>; <reference osisRef="2Tim.1.6">2Ti 1:6</reference>; <reference osisRef="Titus.1.5">Tit 1:5</reference>). The connection is with <reference osisRef="1Tim.5.19">1Ti 5:19</reference>. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to <reference osisRef="1Tim.5.19">1Ti 5:19</reference>, as next clause, "neither be partaker of other men's sins," refers to <reference osisRef="1Tim.5.20">1Ti 5:20</reference>. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (<reference osisRef="1Tim.5.20">1Ti 5:20</reference>) and then excommunicated (<reference osisRef="Matt.18.17">Mt 18:17</reference>); <reference osisRef="1Tim.5.20">1Ti 5:20</reference> favors this. But as in <reference osisRef="1Tim.4.14">1Ti 4:14</reference>, and <reference osisRef="Acts.6.6">Ac 6:6</reference>; <reference osisRef="Acts.13.3">13:3</reference>; <reference osisRef="2Tim.1.6">2Ti 1:6</reference>, the laying on of hands is used of ordination (compare however as to confirmation, <reference osisRef="Acts.8.17">Ac 8:17</reference>), it seems better to take it so here.

<hi type="bold">suddenly--</hi>hastily: <reference osisRef="1Tim.5.24">1Ti 5:24</reference>, <reference osisRef="1Tim.5.25">25</reference> show that waiting for a time is salutary.

<hi type="bold">neither be partaker of other men's sins--</hi>by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in <reference osisRef="1Tim.5.19">1Ti 5:19</reference>, <reference osisRef="1Tim.5.20">20</reference>. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."

<hi type="bold">keep thyself pure--</hi>"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (<reference osisRef="1Tim.5.20">1Ti 5:20</reference>). Thus the transition is easy to <reference osisRef="1Tim.5.23">1Ti 5:23</reference>, which is concerning Timothy personally; compare also <reference osisRef="1Tim.5.24">1Ti 5:24</reference>.

22. Lay hands-- that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here. suddenly-- hastily: 1Ti 5:24, 25 show that waiting for a time is salutary. neither be partaker of other men's sins-- by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure-- "thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.


<hi type="bold">23. no longer--</hi>as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (<reference osisRef="1Tim.3.3">1Ti 3:3</reference>, <reference osisRef="1Tim.3.8">8</reference>). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on <reference osisRef="1Tim.4.8">1Ti 4:8</reference>; compare the Nazarene vow, <reference osisRef="Num.6.1-Num.6.4">Nu 6:1-4</reference>; John the Baptist, <reference osisRef="Luke.1.15">Lu 1:15</reference>; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on <reference osisRef="1Cor.16.10">1Co 16:10</reference>, <reference osisRef="1Cor.16.11">11</reference>), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.

23. no longer-- as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (1Ti 3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on 1Co 16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.


24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in <reference osisRef="Heb.7.14">He 7:14</reference>, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so <reference osisRef="1Tim.5.25">1Ti 5:25</reference>, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.

<hi type="bold">going before to judgment--</hi>as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, <reference osisRef="1Tim.5.20">1Ti 5:20</reference>, "Rebuke them that sin before all": and in <reference osisRef="1Tim.5.22">1Ti 5:22</reference>, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (<reference osisRef="1Cor.4.5">1Co 4:5</reference>; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment. <chapter eID="1Tim.5"/>

24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in He 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1Ti 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment. going before to judgment-- as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Co 4:5; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="1Tim.6.1-1Tim.6.21">1Ti 6:1-21</reference>. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.

<hi type="bold">1. servants--</hi>to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (<reference osisRef="Titus.2.9">Tit 2:9</reference>). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.

<hi type="bold">their own masters--</hi>The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.

<hi type="bold">all honour--</hi>all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on <reference osisRef="Eph.5.22">Ep 5:22</reference>).

<hi type="bold">that the name of God--</hi>by which Christians are called.

<hi type="bold">blasphemed--</hi>Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (<reference osisRef="Rom.2.24">Ro 2:24</reference>; <reference osisRef="Titus.2.5">Tit 2:5</reference>, <reference osisRef="2Cor.2.10">10</reference>)?

CHAPTER 6 1Ti 6:1-21. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation. 1. servants-- to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters. their own masters-- The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect. all honour-- all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Ep 5:22). that the name of God-- by which Christians are called. blasphemed-- Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?


<hi type="bold">2. And--</hi>rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."

<hi type="bold">but rather, &c.--</hi>"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (<reference osisRef="Luke.1.54">Lu 1:54</reference>; <reference osisRef="Acts.20.35">Ac 20:35</reference>), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (<reference osisRef="Eph.6.7">Ep 6:7</reference>). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.

<hi type="bold">These things teach--</hi>(<reference osisRef="1Tim.4.11">1Ti 4:11</reference>; <reference osisRef="Titus.2.15">Tit 2:15</reference>).

2. And-- rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)." but rather, &c.-- "but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Ep 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service. These things teach-- (1Ti 4:11; Tit 2:15).


<hi type="bold">3. teach otherwise--</hi>than I desire thee to "teach" (<reference osisRef="1Tim.6.2">1Ti 6:2</reference>). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, <reference osisRef="1Tim.1.3">1Ti 1:3</reference>, "Every one who teaches otherwise," that is, who teaches heterodoxy.

<hi type="bold">consent not--</hi>Greek, "accede not to."

<hi type="bold">wholesome--</hi>"sound" (<reference osisRef="1Tim.1.10">1Ti 1:10</reference>): opposed to the false teachers' words, unsound through profitless science and immorality.

<hi type="bold">words of our Lord Jesus Christ--</hi>Paul's inspired words are not merely his own, but are also Christ's words.

3. teach otherwise-- than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not-- Greek, "accede not to." wholesome-- "sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ-- Paul's inspired words are not merely his own, but are also Christ's words.


<hi type="bold">4. He is proud--</hi>literally, "wrapt in smoke"; filled with the fumes of self-conceit (<reference osisRef="1Tim.3.6">1Ti 3:6</reference>) while "knowing nothing," namely, of the doctrine which is according to godliness (<reference osisRef="1Tim.6.3">1Ti 6:3</reference>), though arrogating pre-eminent knowledge (<reference osisRef="1Tim.1.7">1Ti 1:7</reference>).

<hi type="bold">doting about--</hi>literally, "sick about"; the opposite of "wholesome" (<reference osisRef="1Tim.6.3">1Ti 6:3</reference>). Truth is not the center about which his investigations move, but mere word-strifes.

<hi type="bold">questions--</hi>of controversy.

<hi type="bold">strifes of words--</hi>rather than about realities (<reference osisRef="2Tim.2.14">2Ti 2:14</reference>). These stand with them instead of "godliness" and "wholesome words" (<reference osisRef="1Tim.6.3">1Ti 6:3</reference>; <reference osisRef="1Tim.1.4">1Ti 1:4</reference>; <reference osisRef="Titus.3.9">Tit 3:9</reference>).

<hi type="bold">evil surmisings--</hi>as to those who are of a different party from themselves.

4. He is proud-- literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7). doting about-- literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes. questions-- of controversy. strifes of words-- rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9). evil surmisings-- as to those who are of a different party from themselves.


<hi type="bold">5. Perverse disputings--</hi>useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.

<hi type="bold">corrupt minds--</hi>Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (<reference osisRef="1Tim.6.4">1Ti 6:4</reference>; <reference osisRef="2Tim.3.8">2Ti 3:8</reference>; <reference osisRef="Titus.1.15">Tit 1:15</reference>).

<hi type="bold">destitute of the truth--</hi>(<reference osisRef="Titus.1.14">Tit 1:14</reference>). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].

<hi type="bold">supposing, &c.--</hi>The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.

<hi type="bold">from such withdraw thyself--</hi>omitted in the oldest manuscripts. The connection with <reference osisRef="1Tim.6.6">1Ti 6:6</reference> favors the omission of these words, which interrupt the connection.

5. Perverse disputings-- useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again. corrupt minds-- Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15). destitute of the truth-- (Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger]. supposing, &c.-- The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version. from such withdraw thyself-- omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.


<hi type="bold">6. But--</hi>Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (<reference osisRef="1Thess.2.5">1Th 2:5</reference>) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (<reference osisRef="1Tim.6.11">1Ti 6:11</reference>) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (<reference osisRef="2Cor.9.8">2Co 9:8</reference>). But the adjective (<reference osisRef="Phil.4.11">Php 4:11</reference>) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (<reference osisRef="1Kgs.17.1-1Kgs.17.16">1Ki 17:1-16</reference>; <reference osisRef="Ps.37.19">Psa 37:19</reference>; <reference osisRef="Isa.33.6">Is 33:6</reference>, <reference osisRef="Isa.33.16">16</reference>; <reference osisRef="Jer.37.21">Jr 37:21</reference>).

6. But-- Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Php 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (1Ki 17:1-16; Psa 37:19; Is 33:6, 16; Jr 37:21).


<hi type="bold">7. For--</hi>confirming the reasonableness of "contentment."

<hi type="bold">and it is certain--</hi>Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (<reference osisRef="Job.1.21">Job 1:21</reference>; <reference osisRef="Eccl.5.15">Ec 5:15</reference>). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (<reference osisRef="Matt.6.25">Mt 6:25</reference>).

7. For-- confirming the reasonableness of "contentment." and it is certain-- Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).


<hi type="bold">8. And--</hi>Greek, "But." In contrast to the greedy gain-seekers (<reference osisRef="1Tim.6.5">1Ti 6:5</reference>).

<hi type="bold">having--</hi>so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (<reference osisRef="Isa.23.16">Is 23:16</reference>).

<hi type="bold">raiment--</hi>Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.

<hi type="bold">let us be therewith content--</hi>literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].

8. And-- Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5). having-- so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (Is 23:16). raiment-- Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing. let us be therewith content-- literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].


<hi type="bold">9. will be rich--</hi>have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (<reference osisRef="Prov.28.20">Pr 28:20</reference>, <reference osisRef="Prov.28.22">22</reference>). This wishing (not the riches themselves) is fatal to "contentment" (<reference osisRef="1Tim.6.6">1Ti 6:6</reference>). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (<reference osisRef="1Tim.6.17">1Ti 6:17</reference>, <reference osisRef="1Tim.6.18">18</reference>; <reference osisRef="Ps.62.10">Psa 62:10</reference>).

<hi type="bold">fall into temptation--</hi>not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (<reference osisRef="Jas.1.14">Jas 1:14</reference>); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.

<hi type="bold">snare--</hi>a further step downwards (<reference osisRef="1Tim.3.7">1Ti 3:7</reference>). He falls into "the snare of the devil."

<hi type="bold">foolish--</hi>irrational.

<hi type="bold">hurtful--</hi>to those who fall into the snare. Compare <reference osisRef="Eph.4.22">Ep 4:22</reference>, "deceitful lusts" which deceive to one's deadly hurt.

<hi type="bold">lusts--</hi>With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (<reference osisRef="1Tim.6.10">1Ti 6:10</reference>).

<hi type="bold">which--</hi>Greek, "whatever (lusts)."

<hi type="bold">drown--</hi>an awful descending climax from "fall into"; this is the last step in the terrible descent (<reference osisRef="Jas.1.15">Jas 1:15</reference>); translated "sink," <reference osisRef="Luke.5.7">Lu 5:7</reference>.

<hi type="bold">destruction ... perdition--</hi>destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.

9. will be rich-- have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pr 28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17, 18; Psa 62:10). fall into temptation-- not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus. snare-- a further step downwards (1Ti 3:7). He falls into "the snare of the devil." foolish-- irrational. hurtful-- to those who fall into the snare. Compare Ep 4:22, "deceitful lusts" which deceive to one's deadly hurt. lusts-- With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10). which-- Greek, "whatever (lusts)." drown-- an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7. destruction... perdition-- destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.


<hi type="bold">10. the love of money--</hi>not the money itself, but the love of it--the wishing to be rich (<reference osisRef="1Tim.6.9">1Ti 6:9</reference>)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (<reference osisRef="Ps.62.10">Psa 62:10</reference>). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (<reference osisRef="Heb.12.15">He 12:15</reference>), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."

<hi type="bold">coveted after--</hi>lusted after.

<hi type="bold">erred from--</hi>literally, "have been made to err from the faith" (<reference osisRef="1Tim.1.19">1Ti 1:19</reference>; <reference osisRef="1Cor.4.1">4:1</reference>).

<hi type="bold">pierced--</hi>(<reference osisRef="Luke.2.35">Lu 2:35</reference>).

<hi type="bold">with ... sorrows--</hi>"pains": "thorns" of the parable (<reference osisRef="Matt.13.22">Mt 13:22</reference>) which choke the word of "faith." "The prosperity of fools destroys them" (<reference osisRef="Prov.1.32">Pr 1:32</reference>). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (<reference osisRef="1Tim.6.9">1Ti 6:9</reference>).

10. the love of money-- not the money itself, but the love of it--the wishing to be rich (1Ti 6:9)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (He 12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition." coveted after-- lusted after. erred from-- literally, "have been made to err from the faith" (1Ti 1:19; 4:1). pierced-- (Lu 2:35). with... sorrows-- "pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).


<hi type="bold">11. But thou--</hi>in contrast to the "some" (<reference osisRef="1Tim.6.10">1Ti 6:10</reference>).

<hi type="bold">man of God--</hi>who hast God as thy true riches (<reference osisRef="Gen.15.1">Ge 15:1</reference>; <reference osisRef="Ps.16.5">Psa 16:5</reference>; <reference osisRef="Lam.3.24">La 3:24</reference>). Applying primarily to Timothy as a minister (compare <reference osisRef="2Pet.1.21">2Pe 1:21</reference>), just as the term was used of Moses (<reference osisRef="Deut.33.1">De 33:1</reference>), Samuel (<reference osisRef="1Sam.9.6">1Sa 9:6</reference>), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so <reference osisRef="2Tim.3.17">2Ti 3:17</reference>) as a Christian man born of God (<reference osisRef="Jas.1.18">Jas 1:18</reference>; <reference osisRef="1John.5.1">1Jo 5:1</reference>), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.

<hi type="bold">flee these things--</hi>namely, "the love of money" with its evil results (<reference osisRef="1Tim.6.9">1Ti 6:9</reference>, <reference osisRef="1Tim.6.10">10</reference>).

<hi type="bold">follow after righteousness--</hi>(<reference osisRef="2Tim.2.22">2Ti 2:22</reference>).

<hi type="bold">godliness--</hi>"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on <reference osisRef="Titus.2.12">Tit 2:12</reference>).

<hi type="bold">love--</hi>by which "faith worketh."

<hi type="bold">patience--</hi>enduring perseverance amidst trials.

<hi type="bold">meekness--</hi>The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

11. But thou-- in contrast to the "some" (1Ti 6:10). man of God-- who hast God as thy true riches (Ge 15:1; Psa 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jas 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative. flee these things-- namely, "the love of money" with its evil results (1Ti 6:9, 10). follow after righteousness-- (2Ti 2:22). godliness-- "piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12). love-- by which "faith worketh." patience-- enduring perseverance amidst trials. meekness-- The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.


<hi type="bold">12. Fight the good fight--</hi>Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in <reference osisRef="1Cor.9.24-1Cor.9.26">1Co 9:24-26</reference>. Contrast "strifes of words" (<reference osisRef="1Tim.6.4">1Ti 6:4</reference>). Compare <reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="2Tim.4.7">2Ti 4:7</reference>. The "good profession" is connected with the good fight (<reference osisRef="Ps.60.4">Psa 60:4</reference>).

<hi type="bold">lay hold on eternal life--</hi>the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (<reference osisRef="2Tim.4.7">2Ti 4:7</reference>, <reference osisRef="2Tim.4.8">8</reference>; <reference osisRef="Phil.3.12-Phil.3.14">Php 3:12-14</reference>). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."

<hi type="bold">also--</hi>not in the oldest manuscripts.

<hi type="bold">professed a good profession--</hi>Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in <reference osisRef="1Tim.6.13">1Ti 6:13</reference>, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, <reference osisRef="John.18.36">Joh 18:36</reference>, <reference osisRef="John.18.37">37</reference>), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in <reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="1Cor.4.14">4:14</reference>; <reference osisRef="2Tim.1.4">2Ti 1:4</reference>.

<hi type="bold">before many witnesses--</hi>who would testify against thee if thou shouldest fall away [Bengel].

12. Fight the good fight-- Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Psa 60:4). lay hold on eternal life-- the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life." also-- not in the oldest manuscripts. professed a good profession-- Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4. before many witnesses-- who would testify against thee if thou shouldest fall away [Bengel].


<hi type="bold">13. quickeneth all things--</hi>that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in <reference osisRef="Acts.7.19">Ac 7:19</reference>; compare <reference osisRef="Neh.9.6">Ne 9:6</reference>. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in <reference osisRef="1Tim.6.14">1Ti 6:14</reference>, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," <reference osisRef="1Tim.6.12">1Ti 6:12</reference>, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.

<hi type="bold">witnessed--</hi>It was the Lord's part to witness, Timothy's part to confess (or "profess," <reference osisRef="1Tim.6.12">1Ti 6:12</reference>) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on <reference osisRef="1Tim.6.12">1Ti 6:12</reference>; <reference osisRef="1Tim.6.15">1Ti 6:15</reference>; <reference osisRef="Matt.27.11">Mt 27:11</reference>). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.

13. quickeneth all things-- that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come. witnessed-- It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.


<hi type="bold">14. keep this commandment--</hi>Greek, "the commandment," that is, the Gospel rule of life (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>; <reference osisRef="John.13.34">Joh 13:34</reference>; <reference osisRef="2Pet.2.21">2Pe 2:21</reference>; <reference osisRef="2Cor.3.2">3:2</reference>).

<hi type="bold">without spot, unrebukeable--</hi>agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (<reference osisRef="1Tim.5.22">1Ti 5:22</reference>; <reference osisRef="Eph.5.27">Ep 5:27</reference>; <reference osisRef="Jas.1.27">Jas 1:27</reference>; <reference osisRef="2Pet.3.14">2Pe 3:14</reference>).

<hi type="bold">until the appearing of ... Christ--</hi>His coming in person (<reference osisRef="2Thess.2.8">2Th 2:8</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, <reference osisRef="1Tim.6.15">1Ti 6:15</reference>, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (<reference osisRef="1Cor.1.8">1Co 1:8</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>, <reference osisRef="1Cor.1.10">10</reference>).

14. keep this commandment-- Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2). without spot, unrebukeable-- agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Ep 5:27; Jas 1:27; 2Pe 3:14). until the appearing of... Christ-- His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).


<hi type="bold">15. in his times--</hi>Greek, "His own [fitting] times" (<reference osisRef="Acts.1.7">Ac 1:7</reference>). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (<reference osisRef="1Tim.2.6">1Ti 2:6</reference>; <reference osisRef="2Tim.1.9">2Ti 1:9</reference>; <reference osisRef="Titus.1.3">Tit 1:3</reference>; <reference osisRef="Heb.1.1">He 1:1</reference>).

<hi type="bold">he shall show--</hi>"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare <reference osisRef="Acts.3.20">Ac 3:20</reference>): "He" is the Father (<reference osisRef="1Tim.6.16">1Ti 6:16</reference>).

<hi type="bold">blessed--</hi>in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (<reference osisRef="1Tim.1.11">1Ti 1:11</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>).

<hi type="bold">only--</hi>(<reference osisRef="John.17.3">Joh 17:3</reference>; <reference osisRef="Rom.16.27">Ro 16:27</reference>; <reference osisRef="Rev.15.4">Re 15:4</reference>).

<hi type="bold">King of kings--</hi>elsewhere applied also to Jesus (<reference osisRef="Rev.1.5">Re 1:5</reference>; 17:14; 19:16).

15. in his times-- Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; He 1:1). he shall show-- "display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16). blessed-- in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13). only-- (Joh 17:3; Ro 16:27; Re 15:4). King of kings-- elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).


<hi type="bold">16. Who only hath immortality--</hi>in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (<reference osisRef="John.5.26">Joh 5:26</reference>). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in <reference osisRef="1Cor.15.53">1Co 15:53</reference>, <reference osisRef="1Cor.15.54">54</reference>.

<hi type="bold">dwelling in the light which no man can approach unto--</hi>After life comes mention of light, as in <reference osisRef="John.1.4">Joh 1:4</reference>. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (<reference osisRef="Ps.104.2">Psa 104:2</reference>; <reference osisRef="1John.1.5">1Jo 1:5</reference>).

<hi type="bold">no man hath seen--</hi>(<reference osisRef="Exod.23.20">Ex 23:20</reference>; <reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>; <reference osisRef="Heb.11.27">He 11:27</reference>; <reference osisRef="1John.4.12">1Jo 4:12</reference>). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (<reference osisRef="Matt.5.8">Mt 5:8</reference>; <reference osisRef="1Cor.13.12">1Co 13:12</reference>; <reference osisRef="1John.3.2">1Jo 3:2</reference>; <reference osisRef="Rev.22.4">Re 22:4</reference>).

16. Who only hath immortality-- in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54. dwelling in the light which no man can approach unto-- After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Psa 104:2; 1Jo 1:5). no man hath seen-- (Ex 23:20; Joh 1:18; Col 1:15; He 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).


17. Resuming the subject from above, <reference osisRef="1Tim.6.5">1Ti 6:5</reference>, <reference osisRef="1Tim.6.10">10</reference>. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare <reference osisRef="1Tim.6.14-1Tim.6.16">1Ti 6:14-16</reference>). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.

<hi type="bold">rich in this world--</hi>contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," <reference osisRef="1Tim.6.14">1Ti 6:14</reference>.

<hi type="bold">high-minded--</hi>often the character of the rich (see <reference osisRef="Rom.12.16">Ro 12:16</reference>).

<hi type="bold">trust--</hi>Greek, "to have their trust resting."

<hi type="bold">in ... in--</hi>rather, "upon ... upon," as the oldest manuscripts.

<hi type="bold">uncertain riches--</hi>rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (<reference osisRef="Prov.23.5">Pr 23:5</reference>). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].

<hi type="bold">living God--</hi>The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].

<hi type="bold">who giveth--</hi>Greek, "affordeth."

<hi type="bold">all things richly--</hi>temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (<reference osisRef="Prov.10.22">Pr 10:22</reference>; <reference osisRef="2Pet.1.3">2Pe 1:3</reference>).

<hi type="bold">to enjoy--</hi>Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (<reference osisRef="1Tim.4.3">1Ti 4:3</reference>). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (<reference osisRef="Jas.5.2">Jas 5:2</reference>, <reference osisRef="Jas.5.3">3</reference>) [Bengel].

17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them. rich in this world-- contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14. high-minded-- often the character of the rich (see Ro 12:16). trust-- Greek, "to have their trust resting." in... in-- rather, "upon... upon," as the oldest manuscripts. uncertain riches-- rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret]. living God-- The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin]. who giveth-- Greek, "affordeth." all things richly-- temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3). to enjoy-- Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].


<hi type="bold">18. do good--</hi>like God Himself (<reference osisRef="Ps.119.68">Psa 119:68</reference>; <reference osisRef="Acts.14.17">Ac 14:17</reference>) and Christ (<reference osisRef="Acts.10.38">Ac 10:38</reference>). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.

<hi type="bold">rich in good works--</hi>so "rich in faith," which produces good works (<reference osisRef="Jas.2.5">Jas 2:5</reference>). Contrasted with "rich in this world," <reference osisRef="1Tim.6.17">1Ti 6:17</reference>. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.

<hi type="bold">ready to distribute--</hi>free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.

<hi type="bold">willing to communicate--</hi>ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (<reference osisRef="Gal.6.6">Ga 6:6</reference>; <reference osisRef="Heb.13.16">He 13:16</reference>).

18. do good-- like God Himself (Psa 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein. rich in good works-- so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another. ready to distribute-- free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others. willing to communicate-- ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; He 13:16).


<hi type="bold">19. Laying up in store--</hi>"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (<reference osisRef="Matt.6.19">Mt 6:19</reference>, <reference osisRef="Matt.6.20">20</reference>). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (<reference osisRef="1Tim.6.18">1Ti 6:18</reference>).

<hi type="bold">good foundation--</hi>(See on <reference osisRef="1Tim.3.13">1Ti 3:13</reference>; <reference osisRef="Luke.6.48">Lu 6:48</reference>; <reference osisRef="1Cor.3.11">1Co 3:11</reference>). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (<reference osisRef="Prov.11.24">Pr 11:24</reference>; <reference osisRef="Prov.13.7">13:7</reference>; <reference osisRef="Luke.16.9">Lu 16:9</reference>).

<hi type="bold">that ... eternal life--</hi>The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (<reference osisRef="Ps.16.11">Psa 16:11</reference>). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (<reference osisRef="Jas.4.14">Jas 4:14</reference>). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."

19. Laying up in store-- "therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18). good foundation-- (See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9). that... eternal life-- The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Psa 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."


20-21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.

<hi type="bold">O Timothy--</hi>a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.

<hi type="bold">keep--</hi>from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.

<hi type="bold">that which is committed to thy trust--</hi>Greek, "the deposit" (<reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="2Tim.1.12">2Ti 1:12</reference>, <reference osisRef="1Cor.1.14">14</reference>; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (<reference osisRef="1Tim.6.21">1Ti 6:21</reference>). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].

<hi type="bold">avoiding--</hi>"turning away from" (compare <reference osisRef="2Tim.3.4">2Ti 3:4</reference>). Even as they have "turned away from the truth" (<reference osisRef="1Tim.1.6">1Ti 1:6</reference>; 5:15; <reference osisRef="2Tim.4.4">2Ti 4:4</reference>).

<hi type="bold">profane--</hi>(<reference osisRef="1Tim.4.7">1Ti 4:7</reference>; <reference osisRef="2Tim.2.16">2Ti 2:16</reference>).

<hi type="bold">vain--</hi>Greek, "empty": mere "strifes of words," <reference osisRef="1Tim.6.4">1Ti 6:4</reference>, producing no moral fruit.

<hi type="bold">oppositions--</hi>dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="1Tim.6.5">6:5</reference>, <reference osisRef="1Tim.6.6">6</reference>; <reference osisRef="2Tim.2.15-2Tim.2.23">2Ti 2:15-23</reference>).

<hi type="bold">science falsely so called--</hi>where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (<reference osisRef="1Cor.8.1">1Co 8:1</reference>; <reference osisRef="1Cor.12.8">12:8</reference>; <reference osisRef="1Cor.14.6">14:6</reference>). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (<reference osisRef="Col.2.8">Col 2:8</reference>, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, <reference osisRef="1Tim.6.20">1Ti 6:20</reference>, and <reference osisRef="2Tim.1.13">2Ti 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].

20-21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated. O Timothy-- a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies. keep-- from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man. that which is committed to thy trust-- Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434]. avoiding-- "turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4). profane-- (1Ti 4:7; 2Ti 2:16). vain-- Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit. oppositions-- dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23). science falsely so called-- where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].


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