<hi type="bold">13. purchase to themselves a good degree--</hi>literally, "are acquiring ... a ... step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare <reference osisRef="Rom.12.7">Ro 12:7</reference>, &c.; <reference osisRef="1Cor.12.4-1Cor.12.11">1Co 12:4-11</reference>). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alford] (a well-grounded hope of salvation) against the day of judgment, <reference osisRef="1Tim.6.19">1Ti 6:19</reference>; <reference osisRef="1Cor.3.13">1Co 3:13</reference>, <reference osisRef="1Cor.3.14">14</reference> (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [Wiesinger]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (<reference osisRef="Eph.6.19">Ep 6:19</reference>; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (<reference osisRef="Acts.24.16">Ac 24:16</reference>; <reference osisRef="1John.2.28">1Jo 2:28</reference>; 3:21; <reference osisRef="2Cor.4.17">4:17</reference>; <reference osisRef="Heb.4.16">He 4:16</reference>).

<hi type="bold">in the faith--</hi>rather as Greek, "in faith," that is, boldness resting on their own faith.

<hi type="bold">which is in Christ Jesus--</hi>resting in Christ Jesus.

13. purchase to themselves a good degree-- literally, "are acquiring... a... step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Ro 12:7, &c.; 1Co 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alford] (a well-grounded hope of salvation) against the day of judgment, 1Ti 6:19; 1Co 3:13, 14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [Wiesinger]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (Ep 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Ac 24:16; 1Jo 2:28; 3:21; 4:17; He 4:16). in the faith-- rather as Greek, "in faith," that is, boldness resting on their own faith. which is in Christ Jesus-- resting in Christ Jesus.


<hi type="bold">14. write I ... hoping--</hi>that is, "though I hope to come unto thee shortly" (<reference osisRef="1Tim.4.13">1Ti 4:13</reference>). As his hope was not very confident (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (<reference osisRef="1Tim.4.14">1Ti 4:14</reference>).

<hi type="bold">shortly--</hi>Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (<reference osisRef="Acts.19.1-Acts.20.38">Ac 19:1-20:38</reference>) when he had resolved to winter at Corinth after passing the summer in Macedonia (<reference osisRef="1Cor.16.6">1Co 16:6</reference>), but after his first imprisonment at Rome (<reference osisRef="Acts.28.17-Acts.28.31">Ac 28:17-31</reference>); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [Birks].

14. write I... hoping-- that is, "though I hope to come unto thee shortly" (1Ti 4:13). As his hope was not very confident (1Ti 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (1Ti 4:14). shortly-- Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (Ac 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (1Co 16:6), but after his first imprisonment at Rome (Ac 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [Birks].


<hi type="bold">15. But if I tarry long--</hi>before coming to thee.

<hi type="bold">that--</hi>that is, I write (<reference osisRef="1Tim.3.14">1Ti 3:14</reference>) "that thou mayest know," &c.

<hi type="bold">behave thyself--</hi>in directing the Church at Ephesus (<reference osisRef="1Tim.4.11">1Ti 4:11</reference>).

<hi type="bold">the house of God--</hi>the Church (<reference osisRef="Heb.3.2">He 3:2</reference>, <reference osisRef="Heb.5.6">5, 6</reference>; <reference osisRef="Heb.10.21">10:21</reference>; <reference osisRef="1Pet.4.17">1Pe 4:17</reference>; <reference osisRef="1Cor.3.16">1Co 3:16</reference>, "the temple of God"; <reference osisRef="Eph.2.22">Ep 2:22</reference>).

<hi type="bold">which is--</hi>that is, inasmuch as it is.

<hi type="bold">the church--</hi>"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, <reference osisRef="2Tim.2.19">2Ti 2:19</reference>, 20, 21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (<reference osisRef="1Thess.1.9">1Th 1:9</reference>). He is the fountain of "truth," and the foundation of our "trust" (<reference osisRef="1Tim.4.10">1Ti 4:10</reference>). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>).

<hi type="bold">the pillar and ground of the truth--</hi>evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so Bengel); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (<reference osisRef="Gal.2.9">Ga 2:9</reference>; compare <reference osisRef="Rev.3.12">Re 3:12</reference>). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (<reference osisRef="1Cor.3.11">1Co 3:11</reference>). The apostles are foundations in a secondary sense (<reference osisRef="Eph.2.20">Ep 2:20</reference>; <reference osisRef="Rev.21.14">Re 21:14</reference>). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [Baumgarten]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (<reference osisRef="1Tim.4.1">1Ti 4:1</reference>). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (<reference osisRef="Matt.16.18">Mt 16:18</reference>; <reference osisRef="Matt.28.20">28:20</reference>). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (<reference osisRef="Matt.16.18">Mt 16:18</reference>; <reference osisRef="Matt.28.20">28:20</reference>). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," <reference osisRef="2Tim.2.19">2Ti 2:19</reference>), the final support of the building [Alford]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.

15. But if I tarry long-- before coming to thee. that-- that is, I write (1Ti 3:14) "that thou mayest know," &c. behave thyself-- in directing the Church at Ephesus (1Ti 4:11). the house of God-- the Church (He 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Ep 2:22). which is-- that is, inasmuch as it is. the church-- "the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, 2Ti 2:19, 20, 21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (1Th 1:9). He is the fountain of "truth," and the foundation of our "trust" (1Ti 4:10). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (1Pe 2:5). the pillar and ground of the truth-- evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so Bengel); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Ga 2:9; compare Re 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1Co 3:11). The apostles are foundations in a secondary sense (Ep 2:20; Re 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [Baumgarten]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (1Ti 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," 2Ti 2:19), the final support of the building [Alford]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.


<hi type="bold">16. And--</hi>following up <reference osisRef="1Tim.3.15">1Ti 3:15</reference>: The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), He who (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (<reference osisRef="Titus.2.13">Tit 2:13</reference>), how could the apostle emphatically declare that He was manifested in (the) flesh? [Tregelles, Printed Text of the Greek New Testament]. (<reference osisRef="John.1.14">Joh 1:14</reference>; <reference osisRef="Phil.2.7">Php 2:7</reference>; <reference osisRef="1John.1.2">1Jo 1:2</reference>; <reference osisRef="1Cor.4.2">4:2</reference>). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (<reference osisRef="John.1.1">Joh 1:1</reference>, <reference osisRef="1Cor.1.14">14</reference>; <reference osisRef="Rom.16.25">Ro 16:25</reference>, <reference osisRef="Rom.16.26">26</reference>; <reference osisRef="Col.1.26">Col 1:26</reference>; <reference osisRef="2Tim.1.10">2Ti 1:10</reference>; <reference osisRef="Titus.2.11">Tit 2:11</reference>; <reference osisRef="2Cor.3.4">3:4</reference>; <reference osisRef="1John.3.5">1Jo 3:5</reference>, <reference osisRef="1John.3.8">8</reference>). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."

<hi type="bold">the mystery--</hi>the divine scheme embodied in Christ (<reference osisRef="Col.1.27">Col 1:27</reference>), once hidden from, but now revealed to, us who believe.

<hi type="bold">of godliness--</hi>rather, "piety"; a different Greek, expresses godliness (<reference osisRef="1Tim.2.10">1Ti 2:10</reference>). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," <reference osisRef="1Tim.4.1">1Ti 4:1</reference>, <reference osisRef="1Tim.4.7">7</reference>; compare <reference osisRef="1Tim.6.3">1Ti 6:3</reference>). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (<reference osisRef="1Tim.4.2">1Ti 4:2</reference>). It is accessible only to "piety" (<reference osisRef="1Tim.3.9">1Ti 3:9</reference>): in relation to the pious it is termed a "mystery," though revealed (<reference osisRef="1Cor.2.7-1Cor.2.14">1Co 2:7-14</reference>), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (<reference osisRef="Isa.9.6">Is 9:6</reference>), surpassing knowledge (<reference osisRef="Eph.3.18">Ep 3:18</reference>, <reference osisRef="Eph.3.19">19</reference>); compare <reference osisRef="Eph.5.32">Ep 5:32</reference>. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare <reference osisRef="Eph.5.19">Ep 5:19</reference>; <reference osisRef="Col.3.16">Col 3:16</reference>). Pliny [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and Eusebius [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [Wiesinger].

<hi type="bold">justified--</hi>that is, approved to be righteous [Alford]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (<reference osisRef="Isa.50.8">Is 50:8</reference>; <reference osisRef="John.16.10">Joh 16:10</reference>; <reference osisRef="Acts.22.14">Ac 22:14</reference>; <reference osisRef="Rom.4.25">Ro 4:25</reference>; <reference osisRef="Rom.6.7">6:7</reference>, <reference osisRef="Rom.6.10">10</reference>; <reference osisRef="Heb.9.28">He 9:28</reference>; <reference osisRef="1Pet.3.18">1Pe 3:18</reference>; <reference osisRef="1Pet.4.1">4:1</reference> <reference osisRef="1John.2.1">1Jo 2:1</reference>) [Bengel]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as Alford explains it. So <reference osisRef="Rom.1.3">Ro 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (<reference osisRef="Matt.11.19">Mt 11:19</reference>; <reference osisRef="Luke.7.35">Lu 7:35</reference>; <reference osisRef="Rom.3.4">Ro 3:4</reference>). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (<reference osisRef="John.6.41">Joh 6:41</reference>; <reference osisRef="John.7.27">7:27</reference>). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (<reference osisRef="Matt.7.29">Mt 7:29</reference>; <reference osisRef="John.7.46">Joh 7:46</reference>), His works (<reference osisRef="John.2.11">Joh 2:11</reference>; <reference osisRef="2Cor.3.2">3:2</reference>), by His Father's testimony at His baptism (<reference osisRef="Matt.3.17">Mt 3:17</reference>), and at the transfiguration (<reference osisRef="Matt.17.5">Mt 17:5</reference>), and especially by His resurrection (<reference osisRef="Acts.13.33">Ac 13:33</reference>; <reference osisRef="Rom.1.4">Ro 1:4</reference>), though not by this exclusively, as Bengel limits it.

<hi type="bold">seen of angels--</hi>answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (<reference osisRef="Matt.28.19">Mt 28:19</reference>; <reference osisRef="Rom.16.25">Ro 16:25</reference>, <reference osisRef="Rom.16.26">26</reference>). "Angels saw the Son of God with us, not having seen Him before" [Chrysostom].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [Theodoret] (<reference osisRef="Eph.3.8">Ep 3:8</reference>, <reference osisRef="Eph.3.10">10</reference>; <reference osisRef="1Pet.1.12">1Pe 1:12</reference>; compare <reference osisRef="Col.1.16">Col 1:16</reference>, <reference osisRef="1Cor.1.20">20</reference>). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [Wiesinger]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (<reference osisRef="Eph.2.17">Ep 2:17</reference>).

<hi type="bold">believed on in the world--</hi>which lieth in wickedness (<reference osisRef="1John.2.15">1Jo 2:15</reference>; <reference osisRef="2Cor.5.19">5:19</reference>). Opposed to "glory" (<reference osisRef="John.3.16">Joh 3:16</reference>, <reference osisRef="John.3.17">17</reference>). This followed upon His being "preached" (<reference osisRef="Rom.10.14">Ro 10:14</reference>).

<hi type="bold">received up into glory--</hi>Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (<reference osisRef="Mark.16.19">Mr 16:19</reference>; <reference osisRef="Luke.24.51">Lu 24:51</reference>; <reference osisRef="Acts.1.11">Ac 1:11</reference>). His reception in heaven answers to His reception on earth by being "believed on." <chapter eID="1Tim.3"/>

16. And-- following up 1Ti 3:15: The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), He who (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [Tregelles, Printed Text of the Greek New Testament]. (Joh 1:14; Php 2:7; 1Jo 1:2; 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, 14; Ro 16:25, 26; Col 1:26; 2Ti 1:10; Tit 2:11; 3:4; 1Jo 3:5, 8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth." the mystery-- the divine scheme embodied in Christ (Col 1:27), once hidden from, but now revealed to, us who believe. of godliness-- rather, "piety"; a different Greek, expresses godliness (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Is 9:6), surpassing knowledge (Ep 3:18, 19); compare Ep 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Ep 5:19; Col 3:16). Pliny [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and Eusebius [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [Wiesinger]. justified-- that is, approved to be righteous [Alford]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Is 50:8; Joh 16:10; Ac 22:14; Ro 4:25; 6:7, 10; He 9:28; 1Pe 3:18; 4:1 1Jo 2:1) [Bengel]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as Alford explains it. So Ro 1:3, 4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mt 11:19; Lu 7:35; Ro 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mt 7:29; Joh 7:46), His works (Joh 2:11; 3:2), by His Father's testimony at His baptism (Mt 3:17), and at the transfiguration (Mt 17:5), and especially by His resurrection (Ac 13:33; Ro 1:4), though not by this exclusively, as Bengel limits it. seen of angels-- answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mt 28:19; Ro 16:25, 26). "Angels saw the Son of God with us, not having seen Him before" [Chrysostom].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [Theodoret] (Ep 3:8, 10; 1Pe 1:12; compare Col 1:16, 20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [Wiesinger]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Ep 2:17). believed on in the world-- which lieth in wickedness (1Jo 2:15; 5:19). Opposed to "glory" (Joh 3:16, 17). This followed upon His being "preached" (Ro 10:14). received up into glory-- Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mr 16:19; Lu 24:51; Ac 1:11). His reception in heaven answers to His reception on earth by being "believed on."


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1Tim.4.1-1Tim.4.16">1Ti 4:1-16</reference>. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.

 The "mystery of iniquity" here alluded to, and already working (<reference osisRef="2Thess.2.7">2Th 2:7</reference>), stands opposed to the "mystery of godliness" just mentioned (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>).

<hi type="bold">1. Now--</hi>Greek, "But." In contrast to the "mystery of godliness."

<hi type="bold">the Spirit--</hi>speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, <reference osisRef="Dan.7.25">Da 7:25</reference>; <reference osisRef="Dan.8.23">8:23</reference>, &c.; 11:30, as also on those of Jesus in the New Testament, <reference osisRef="Matt.24.11-Matt.24.24">Mt 24:11-24</reference>), and also by Paul himself, <reference osisRef="2Thess.2.3">2Th 2:3</reference> (with whom accord <reference osisRef="2Pet.3.3">2Pe 3:3</reference>; <reference osisRef="1John.2.18">1Jo 2:18</reference>; Jude 18).

<hi type="bold">expressly--</hi>"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.

<hi type="bold">in the latter times--</hi>in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (<reference osisRef="Acts.20.29">Ac 20:29</reference>): these are the forerunners of "the last days" (<reference osisRef="2Tim.3.1">2Ti 3:1</reference>).

<hi type="bold">depart from the faith--</hi>The apostasy was to be within the Church, the faithful one becoming the harlot. In <reference osisRef="2Thess.2.3">2Th 2:3</reference> (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [Auberlen] (<reference osisRef="2Tim.2.18">2Ti 2:18</reference>). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.

<hi type="bold">giving heed--</hi>(<reference osisRef="1Tim.1.4">1Ti 1:4</reference>; <reference osisRef="Titus.1.14">Tit 1:14</reference>).

<hi type="bold">seducing spirits--</hi>working in the heretical teachers. <reference osisRef="1John.4.2">1Jo 4:2</reference>, <reference osisRef="1John.3.6">3, 6</reference>, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.

<hi type="bold">doctrines of devils--</hi>literally "teachings of (that is suggested by) demons." <reference osisRef="Jas.3.15">Jas 3:15</reference>, "wisdom ... devilish"; <reference osisRef="2Cor.11.15">2Co 11:15</reference>, "Satan's ministers."

CHAPTER 4 1Ti 4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him. The "mystery of iniquity" here alluded to, and already working (2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (1Ti 3:16). 1. Now-- Greek, "But." In contrast to the "mystery of godliness." the Spirit-- speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Da 7:25; 8:23, &c.; 11:30, as also on those of Jesus in the New Testament, Mt 24:11-24), and also by Paul himself, 2Th 2:3 (with whom accord 2Pe 3:3; 1Jo 2:18; Jude 18). expressly-- "in plain words." This shows that he refers to prophecies of the Spirit then lying before him. in the latter times-- in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (Ac 20:29): these are the forerunners of "the last days" (2Ti 3:1). depart from the faith-- The apostasy was to be within the Church, the faithful one becoming the harlot. In 2Th 2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [Auberlen] (2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy. giving heed-- (1Ti 1:4; Tit 1:14). seducing spirits-- working in the heretical teachers. 1Jo 4:2, 3, 6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them. doctrines of devils-- literally "teachings of (that is suggested by) demons." Jas 3:15, "wisdom... devilish"; 2Co 11:15, "Satan's ministers."


2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," <reference osisRef="Titus.1.10">Tit 1:10</reference>).

<hi type="bold">having their conscience seared--</hi>Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>); so hypocrisy (that is, unbelief, <reference osisRef="Matt.24.5">Mt 24:5</reference>, <reference osisRef="Matt.24.51">51</reference>; compare <reference osisRef="Luke.12.46">Lu 12:46</reference>) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare <reference osisRef="Titus.1.15">Tit 1:15</reference>; <reference osisRef="1Cor.3.11">3:11</reference>, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (<reference osisRef="2Tim.2.19">2Ti 2:19</reference>), so "a brand" in a bad sense. The image is taken from the branding of criminals.

2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10). having their conscience seared-- Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (1Ti 1:5); so hypocrisy (that is, unbelief, Mt 24:5, 51; compare Lu 12:46) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (2Ti 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.


3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (<reference osisRef="Titus.1.14">Tit 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>) [Wiesinger]. By a spurious spiritualism (<reference osisRef="2Tim.2.18">2Ti 2:18</reference>), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. <reference osisRef="Matt.19.10-Matt.19.12">Mt 19:10-12</reference> (compare <reference osisRef="1Cor.7.8">1Co 7:8</reference>, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast <reference osisRef="1Tim.5.14">1Ti 5:14</reference>); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare <reference osisRef="Col.2.16">Col 2:16</reference>, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (<reference osisRef="Rev.17.3">Re 17:3</reference>), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (<reference osisRef="1Tim.4.3">1Ti 4:3</reference>) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (<reference osisRef="1Tim.6.20">1Ti 6:20</reference>, <reference osisRef="1Tim.6.21">21</reference>; <reference osisRef="Col.2.8">Col 2:8</reference>; <reference osisRef="1John.4.1-1John.4.3">1Jo 4:1-3</reference>; <reference osisRef="Rev.13.12-Rev.13.15">Re 13:12-15</reference>). Austerity gained for them a show of sanctity while preaching false doctrine (<reference osisRef="Col.2.23">Col 2:23</reference>). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (<reference osisRef="1Tim.6.20">1Ti 6:20</reference>; <reference osisRef="2Tim.2.17">2Ti 2:17</reference>, 18).

<hi type="bold">to be received--</hi>Greek, "to be partaken of."

<hi type="bold">of them--</hi>literally, (created and designed) "for them," Though all (even the unbelieving, <reference osisRef="Ps.104.14">Psa 104:14</reference>; <reference osisRef="Matt.5.45">Mt 5:45</reference>) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (<reference osisRef="Titus.1.15">Tit 1:15</reference>). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.

<hi type="bold">and know the truth--</hi>explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on <reference osisRef="Phil.1.9">Php 1:9</reference>). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (<reference osisRef="1Tim.4.2">1Ti 4:2</reference>).

3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14, 15) [Wiesinger]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Co 7:8, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Re 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20, 21; Col 2:8; 1Jo 4:1-3; Re 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (1Ti 6:20; 2Ti 2:17, 18). to be received-- Greek, "to be partaken of." of them-- literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mt 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess. and know the truth-- explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Php 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (1Ti 4:2).


<hi type="bold">4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--</hi>"For" (a reason resting on something subjective in the writer's mind).

<hi type="bold">every creature ... good--</hi>(<reference osisRef="Gen.1.31">Ge 1:31</reference>; <reference osisRef="Rom.14.14">Ro 14:14</reference>, <reference osisRef="Rom.14.20">20</reference>). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (<reference osisRef="Acts.10.11-Acts.10.16">Ac 10:11-16</reference>; <reference osisRef="1Cor.10.25">1Co 10:25</reference>, <reference osisRef="1Cor.10.26">26</reference>) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.

<hi type="bold">if ... with thanksgiving--</hi>Meats, though pure in themselves, become impure by being received with an unthankful mind (<reference osisRef="Rom.14.6">Ro 14:6</reference>; <reference osisRef="Titus.1.15">Tit 1:15</reference>).

4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)-- "For" (a reason resting on something subjective in the writer's mind). every creature... good-- (Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-16; 1Co 10:25, 26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain. if... with thanksgiving-- Meats, though pure in themselves, become impure by being received with an unthankful mind (Ro 14:6; Tit 1:15).


<hi type="bold">6. If thou put ... in remembrance--</hi>rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.

<hi type="bold">these things--</hi>namely, the truths stated in <reference osisRef="1Tim.4.4">1Ti 4:4</reference>, <reference osisRef="1Tim.4.5">5</reference>, in opposition to the errors foretold, <reference osisRef="1Tim.4.1-1Tim.4.3">1Ti 4:1-3</reference>.

<hi type="bold">minister--</hi>"servant."

<hi type="bold">nourished up--</hi>The Greek is present, not past: "continually being nourished in" (<reference osisRef="2Tim.1.5">2Ti 1:5</reference>; <reference osisRef="1Cor.3.14">3:14</reference>, <reference osisRef="1Cor.3.15">15</reference>).

<hi type="bold">the words of faith--</hi>rather, "the words of the faith" (compare <reference osisRef="1Tim.4.12">1Ti 4:12</reference>).

<hi type="bold">good doctrine--</hi>"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," <reference osisRef="1Tim.4.1">1Ti 4:1</reference>) which Timothy was to counteract. Compare "sound doctrine" (<reference osisRef="1Tim.1.10">1Ti 1:10</reference>; <reference osisRef="1Cor.6.3">6:3</reference>; <reference osisRef="Titus.1.9">Tit 1:9</reference>; 2:1).

<hi type="bold">whereunto thou hast attained--</hi>"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" (<reference osisRef="2Tim.3.10">2Ti 3:10</reference>), "having had perfect understanding" (<reference osisRef="Luke.1.3">Lu 1:3</reference>). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.

6. If thou put... in remembrance-- rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c. these things-- namely, the truths stated in 1Ti 4:4, 5, in opposition to the errors foretold, 1Ti 4:1-3. minister-- "servant." nourished up-- The Greek is present, not past: "continually being nourished in" (2Ti 1:5; 3:14, 15). the words of faith-- rather, "the words of the faith" (compare 1Ti 4:12). good doctrine-- "the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," 1Ti 4:1) which Timothy was to counteract. Compare "sound doctrine" (1Ti 1:10; 6:3; Tit 1:9; 2:1). whereunto thou hast attained-- "the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" (2Ti 3:10), "having had perfect understanding" (Lu 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.


<hi type="bold">7. refuse--</hi>reject, avoid, have nothing to do with (<reference osisRef="2Tim.2.23">2Ti 2:23</reference>; <reference osisRef="Titus.3.10">Tit 3:10</reference>).

<hi type="bold">old wives' fables--</hi>anile myths (<reference osisRef="1Tim.1.4">1Ti 1:4</reference>, <reference osisRef="1Cor.1.9">9</reference>; <reference osisRef="Titus.1.14">Tit 1:14</reference>). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 6:20; <reference osisRef="2Tim.2.16">2Ti 2:16</reference>; <reference osisRef="Titus.1.1">Tit 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>).

<hi type="bold">exercise thyself--</hi>literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (<reference osisRef="1Tim.4.3">1Ti 4:3</reference>, <reference osisRef="1Tim.4.8">8</reference>; compare <reference osisRef="2Tim.2.22">2Ti 2:22</reference>, 23; <reference osisRef="Heb.5.14">He 5:14</reference>; <reference osisRef="Heb.12.11">12:11</reference>), but with a view to godliness or "piety" (<reference osisRef="1Tim.6.11">1Ti 6:11</reference>, <reference osisRef="1Tim.6.12">12</reference>).

7. refuse-- reject, avoid, have nothing to do with (2Ti 2:23; Tit 3:10). old wives' fables-- anile myths (1Ti 1:4, 9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 6:20; 2Ti 2:16; Tit 1:1, 2). exercise thyself-- literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (1Ti 4:3, 8; compare 2Ti 2:22, 23; He 5:14; 12:11), but with a view to godliness or "piety" (1Ti 6:11, 12).


<hi type="bold">8. profiteth little--</hi>Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, <reference osisRef="Acts.13.3">Ac 13:3</reference>; <reference osisRef="1Cor.7.5">1Co 7:5</reference>, <reference osisRef="1Cor.7.7">7</reference>; <reference osisRef="1Cor.9.26">9:26</reference>, <reference osisRef="1Cor.9.27">27</reference> (though in its degenerate form, asceticism, dwelling solely on what is outward, <reference osisRef="1Tim.4.3">1Ti 4:3</reference>, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare <reference osisRef="1Tim.5.23">1Ti 5:23</reference>). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" (<reference osisRef="1Tim.4.7">1Ti 4:7</reference>), is the essential thing: the means are secondary.

<hi type="bold">having promise, &c.--</hi>Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (<reference osisRef="2Tim.1.1">2Ti 1:1</reference>). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (<reference osisRef="Matt.6.33">Mt 6:33</reference>; <reference osisRef="Mark.10.29">Mr 10:29</reference>, <reference osisRef="Mark.10.30">30</reference>). "Now in this time" (<reference osisRef="Ps.84.11">Psa 84:11</reference>; <reference osisRef="Ps.112.1-Ps.112.10">112:1-10</reference>; <reference osisRef="Rom.8.28">Ro 8:28</reference>; <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>, "all things are yours ... the world, life ... things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (<reference osisRef="1Tim.6.6">1Ti 6:6</reference>; <reference osisRef="2Pet.1.3">2Pe 1:3</reference>). Compare Solomon's prayer and the answer (<reference osisRef="1Kgs.3.7-1Kgs.3.13">1Ki 3:7-13</reference>).

8. profiteth little-- Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Ac 13:3; 1Co 7:5, 7; 9:26, 27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 1Ti 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 1Ti 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" (1Ti 4:7), is the essential thing: the means are secondary. having promise, &c.-- Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (2Ti 1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Mt 6:33; Mr 10:29, 30). "Now in this time" (Psa 84:11; 112:1-10; Ro 8:28; 1Co 3:21, 22, "all things are yours... the world, life... things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (1Ti 6:6; 2Pe 1:3). Compare Solomon's prayer and the answer (1Ki 3:7-13).


9. (<reference osisRef="1Tim.1.15">1Ti 1:15</reference>). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," <reference osisRef="1Tim.4.8">1Ti 4:8</reference>, and forms a prefatory introduction to <reference osisRef="1Tim.4.10">1Ti 4:10</reference>, which is joined to <reference osisRef="1Tim.4.9">1Ti 4:9</reference> by "For." So <reference osisRef="2Tim.2.11">2Ti 2:11</reference>. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" (<reference osisRef="1Tim.4.10">1Ti 4:10</reference>), both as to "the life that now is," and also as to "the life which is to come" (<reference osisRef="1Tim.4.8">1Ti 4:8</reference>).

9. (1Ti 1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," 1Ti 4:8, and forms a prefatory introduction to 1Ti 4:10, which is joined to 1Ti 4:9 by "For." So 2Ti 2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" (1Ti 4:10), both as to "the life that now is," and also as to "the life which is to come" (1Ti 4:8).


<hi type="bold">10. therefore--</hi>Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, <reference osisRef="1Tim.4.8">1Ti 4:8</reference>) God."

<hi type="bold">Saviour--</hi>even in this life (<reference osisRef="1Tim.4.8">1Ti 4:8</reference>).

<hi type="bold">specially of those that believe--</hi>Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (<reference osisRef="Mark.10.30">Mr 10:30</reference>, "a hundred fold now in this time ... with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (<reference osisRef="1Tim.2.4">1Ti 2:4</reference>, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (<reference osisRef="1Tim.1.15">1Ti 1:15</reference>); of believers alone effectually.

10. therefore-- Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, 1Ti 4:8) God." Saviour-- even in this life (1Ti 4:8). specially of those that believe-- Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mr 10:30, "a hundred fold now in this time... with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (1Ti 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (1Ti 1:15); of believers alone effectually.


11. These truths, to the exclusion of those useless and even injurious teachings (<reference osisRef="1Tim.4.1-1Tim.4.8">1Ti 4:1-8</reference>), while weighing well thyself, charge also upon others.

11. These truths, to the exclusion of those useless and even injurious teachings (1Ti 4:1-8), while weighing well thyself, charge also upon others.


<hi type="bold">12. Let no man despise thy youth--</hi>Act so as to be respected in spite of thy youth (<reference osisRef="1Cor.16.11">1Co 16:11</reference>; <reference osisRef="Titus.2.15">Tit 2:15</reference>); compare "youthful" as to Timothy (<reference osisRef="2Tim.2.22">2Ti 2:22</reference>). He was but a mere youth when he joined Paul (<reference osisRef="Acts.16.1-Acts.16.3">Ac 16:1-3</reference>). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (<reference osisRef="1Tim.5.1">1Ti 5:1</reference>), and generally in respect to his duties in rebuking, exhorting, and ordaining (<reference osisRef="1Tim.3.1">1Ti 3:1</reference>), which ordinarily accord best with an elderly person (<reference osisRef="1Tim.5.19">1Ti 5:19</reference>).

<hi type="bold">be thou an example--</hi>Greek, "become a pattern" (<reference osisRef="Titus.2.7">Tit 2:7</reference>); the true way of making men not to despise (slight, or disregard) thy youth.

<hi type="bold">in word--</hi>in all that thou sayest in public and private.

<hi type="bold">conversation--</hi>that is, "behavior" the Old English sense of the word.

<hi type="bold">in charity ... faith--</hi>the two cardinal principles of the Christian (<reference osisRef="Gal.5.6">Ga 5:6</reference>). The oldest manuscripts omit, "in spirit."

<hi type="bold">in purity--</hi>simplicity of holy motive followed out in consistency of holy action [Alford] (<reference osisRef="1Tim.5.22">1Ti 5:22</reference>; <reference osisRef="2Cor.6.6">2Co 6:6</reference>; <reference osisRef="Jas.3.17">Jas 3:17</reference>; <reference osisRef="Jas.4.8">4:8</reference>; <reference osisRef="1Pet.1.22">1Pe 1:22</reference>).

12. Let no man despise thy youth-- Act so as to be respected in spite of thy youth (1Co 16:11; Tit 2:15); compare "youthful" as to Timothy (2Ti 2:22). He was but a mere youth when he joined Paul (Ac 16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (1Ti 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (1Ti 3:1), which ordinarily accord best with an elderly person (1Ti 5:19). be thou an example-- Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth. in word-- in all that thou sayest in public and private. conversation-- that is, "behavior" the Old English sense of the word. in charity... faith-- the two cardinal principles of the Christian (Ga 5:6). The oldest manuscripts omit, "in spirit." in purity-- simplicity of holy motive followed out in consistency of holy action [Alford] (1Ti 5:22; 2Co 6:6; Jas 3:17; 4:8; 1Pe 1:22).


<hi type="bold">13. Till I come--</hi>when Timothy's commission would be superseded for the time by the presence of the apostle himself (<reference osisRef="1Tim.1.3">1Ti 1:3</reference>; <reference osisRef="1Cor.3.14">3:14</reference>).

<hi type="bold">reading--</hi>especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (<reference osisRef="Luke.4.16-Luke.4.20">Lu 4:16-20</reference>; <reference osisRef="Acts.13.15">Ac 13:15</reference>; <reference osisRef="Acts.15.21">15:21</reference>; <reference osisRef="2Cor.3.14">2Co 3:14</reference>). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (<reference osisRef="1Thess.5.21">1Th 5:21</reference>, <reference osisRef="1Thess.5.27">27</reference>; <reference osisRef="Col.4.16">Col 4:16</reference>), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford].

<hi type="bold">exhortation--</hi>addressed to the feelings and will with a view to the regulation of the conduct.

<hi type="bold">doctrine--</hi>Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (<reference osisRef="1Tim.6.2">1Ti 6:2</reference>; <reference osisRef="Rom.12.7">Ro 12:7</reference>, <reference osisRef="Rom.12.8">8</reference>). Whether in public or private, exhortation and instruction should be based on Scripture reading.

13. Till I come-- when Timothy's commission would be superseded for the time by the presence of the apostle himself (1Ti 1:3; 3:14). reading-- especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Lu 4:16-20; Ac 13:15; 15:21; 2Co 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (1Th 5:21, 27; Col 4:16), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford]. exhortation-- addressed to the feelings and will with a view to the regulation of the conduct. doctrine-- Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (1Ti 6:2; Ro 12:7, 8). Whether in public or private, exhortation and instruction should be based on Scripture reading.


<hi type="bold">14. Neglect not the gift--</hi>by letting it lie unused. In <reference osisRef="2Tim.1.6">2Ti 1:6</reference> the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (<reference osisRef="Matt.25.18">Mt 25:18</reference>, <reference osisRef="Matt.25.27">25, 27</reference>, <reference osisRef="Matt.25.28">28</reference>). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (<reference osisRef="Eph.4.11">Ep 4:11</reference>; <reference osisRef="2Tim.4.5">2Ti 4:5</reference>), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds].

<hi type="bold">given thee--</hi>by God (<reference osisRef="1Cor.12.4">1Co 12:4</reference>, <reference osisRef="1Cor.12.6">6</reference>).

<hi type="bold">by prophecy--</hi>that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (<reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="Acts.13.1-Acts.13.3">Ac 13:1-3</reference>).

<hi type="bold">with ... laying on of ... hands--</hi>So in Joshua's case (<reference osisRef="Num.27.18-Num.27.20">Nu 27:18-20</reference>; <reference osisRef="Deut.34.9">De 34:9</reference>). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (<reference osisRef="2Tim.1.6">2Ti 1:6</reference>) implies that Paul's laying on his hands was the actual instrument of its being conferred.

<hi type="bold">of the presbytery--</hi>In <reference osisRef="2Tim.1.6">2Ti 1:6</reference> the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (<reference osisRef="1Pet.5.1">1Pe 5:1</reference>; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, <reference osisRef="Luke.22.66">Lu 22:66</reference>; <reference osisRef="Acts.22.5">Ac 22:5</reference>), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (<reference osisRef="Acts.15.16">Ac 15:16</reference>). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.

14. Neglect not the gift-- by letting it lie unused. In 2Ti 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mt 25:18, 25, 27, 28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Ep 4:11; 2Ti 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds]. given thee-- by God (1Co 12:4, 6). by prophecy-- that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (1Ti 1:18; Ac 13:1-3). with... laying on of... hands-- So in Joshua's case (Nu 27:18-20; De 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (2Ti 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred. of the presbytery-- In 2Ti 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1Pe 5:1; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, Lu 22:66; Ac 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Ac 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.


<hi type="bold">15. Meditate--</hi>Greek, "Meditate CAREFULLY upon" (<reference osisRef="Ps.1.2">Psa 1:2</reference>; 119:15; compare "Isaac," <reference osisRef="Gen.24.63">Ge 24:63</reference>).

<hi type="bold">these things--</hi>(<reference osisRef="1Tim.4.12-1Tim.4.14">1Ti 4:12-14</reference>). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.

<hi type="bold">give thyself wholly to--</hi>literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.

<hi type="bold">profiting--</hi>Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (<reference osisRef="1Tim.4.12">1Ti 4:12</reference>).

<hi type="bold">may appear to all--</hi>not for thy glory, but for the winning of souls (<reference osisRef="Matt.5.16">Mt 5:16</reference>).

15. Meditate-- Greek, "Meditate CAREFULLY upon" (Psa 1:2; 119:15; compare "Isaac," Ge 24:63). these things-- (1Ti 4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation. give thyself wholly to-- literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher. profiting-- Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (1Ti 4:12). may appear to all-- not for thy glory, but for the winning of souls (Mt 5:16).


<hi type="bold">16. Take heed--</hi>Give heed (<reference osisRef="Acts.3.5">Ac 3:5</reference>).

<hi type="bold">thyself, and ... doctrine--</hi>"and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of <reference osisRef="1Tim.4.12">1Ti 4:12</reference>.

<hi type="bold">continue in them--</hi>(<reference osisRef="2Tim.3.14">2Ti 3:14</reference>).

<hi type="bold">in doing this--</hi>not "by doing this," as though he could save himself by works.

<hi type="bold">thou shalt ... save thyself, and them that hear thee--</hi>(<reference osisRef="Ezek.33.9">Eze 33:9</reference>; <reference osisRef="Jas.5.20">Jas 5:20</reference>). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself." <chapter eID="1Tim.4"/>

16. Take heed-- Give heed (Ac 3:5). thyself, and... doctrine-- "and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of 1Ti 4:12. continue in them-- (2Ti 3:14). in doing this-- not "by doing this," as though he could save himself by works. thou shalt... save thyself, and them that hear thee-- (Eze 33:9; Jas 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself."


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1Tim.5.1-1Tim.5.25">1Ti 5:1-25</reference>. General Directions as to How Timothy Should Deal with Different Classes in the Church.

<hi type="bold">1. an elder--</hi>in age; probably not an elder in the ministry; these latter are not mentioned till <reference osisRef="1Tim.5.17">1Ti 5:17</reference>, "the elders that rule." Compare <reference osisRef="Acts.2.17">Ac 2:17</reference>, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (<reference osisRef="1Tim.4.12">1Ti 4:12</reference>); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders.

<hi type="bold">Rebuke not--</hi>literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in <reference osisRef="2Tim.4.2">2Ti 4:2</reference>.

<hi type="bold">entreat--</hi>exhort.

<hi type="bold">as brethren--</hi>and therefore equals; not lording it over them (<reference osisRef="1Pet.5.1-1Pet.5.3">1Pe 5:1-3</reference>).

CHAPTER 5 1Ti 5:1-25. General Directions as to How Timothy Should Deal with Different Classes in the Church. 1. an elder-- in age; probably not an elder in the ministry; these latter are not mentioned till 1Ti 5:17, "the elders that rule." Compare Ac 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not-- literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 2Ti 4:2. entreat-- exhort. as brethren-- and therefore equals; not lording it over them (1Pe 5:1-3).


<hi type="bold">2. with all purity--</hi>respectful treatment of the other sex will promote "purity."

2. with all purity-- respectful treatment of the other sex will promote "purity."


<hi type="bold">3. Honour--</hi>by setting on the church roll, as fit objects of charitable sustenance (<reference osisRef="1Tim.5.9">1Ti 5:9</reference>, 17, 18; <reference osisRef="Acts.6.1">Ac 6:1</reference>). So "honor" is used for support with necessaries (<reference osisRef="Matt.15.4">Mt 15:4</reference>, <reference osisRef="Matt.15.6">6</reference>; <reference osisRef="Acts.28.10">Ac 28:10</reference>).

<hi type="bold">widows indeed--</hi>(<reference osisRef="1Tim.5.16">1Ti 5:16</reference>). Those really desolate; not like those (<reference osisRef="1Tim.5.4">1Ti 5:4</reference>) having children or relations answerable for their support, nor like those (in <reference osisRef="1Tim.5.6">1Ti 5:6</reference>) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (<reference osisRef="1Tim.5.5">1Ti 5:5</reference>). Care for widows was transferred from the Jewish economy to the Christian (<reference osisRef="Deut.14.29">De 14:29</reference>; <reference osisRef="Deut.16.11">16:11</reference>; <reference osisRef="Deut.24.17">24:17</reference>, <reference osisRef="Deut.24.19">19</reference>).

3. Honour-- by setting on the church roll, as fit objects of charitable sustenance (1Ti 5:9, 17, 18; Ac 6:1). So "honor" is used for support with necessaries (Mt 15:4, 6; Ac 28:10). widows indeed-- (1Ti 5:16). Those really desolate; not like those (1Ti 5:4) having children or relations answerable for their support, nor like those (in 1Ti 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (1Ti 5:5). Care for widows was transferred from the Jewish economy to the Christian (De 14:29; 16:11; 24:17, 19).


<hi type="bold">4. if any widow have children--</hi>not "a widow indeed," as having children who ought to support her.

<hi type="bold">nephews--</hi>rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20].

<hi type="bold">let them--</hi>the children and descendants.

<hi type="bold">learn first--</hi>ere it falls to the Church to support them.

<hi type="bold">to show piety at home--</hi>filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.

<hi type="bold">parents--</hi>Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.

<hi type="bold">good and--</hi>The oldest manuscripts omit. The words are probably inserted by a transcriber from <reference osisRef="1Tim.2.3">1Ti 2:3</reference>.

4. if any widow have children-- not "a widow indeed," as having children who ought to support her. nephews-- rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20]. let them-- the children and descendants. learn first-- ere it falls to the Church to support them. to show piety at home-- filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church. parents-- Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them. good and-- The oldest manuscripts omit. The words are probably inserted by a transcriber from 1Ti 2:3.


<hi type="bold">5. widow indeed, and desolate--</hi>contrasted with her who has children or grandchildren to support her (<reference osisRef="1Tim.5.4">1Ti 5:4</reference>).

<hi type="bold">trusteth in God--</hi>perfect tense in Greek, "hath rested, and doth rest her hope in God." <reference osisRef="1Tim.5.5">1Ti 5:5</reference> adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (<reference osisRef="1Tim.5.6">1Ti 5:6</reference>), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, <reference osisRef="1Tim.4.10">1Ti 4:10</reference>, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (<reference osisRef="1Cor.7.33">1Co 7:33</reference>, <reference osisRef="1Cor.7.34">34</reference>). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (<reference osisRef="Luke.2.36">Lu 2:36</reference>, 37). Such a one, Paul implies, would be the fittest object for the Church's help (<reference osisRef="1Tim.5.3">1Ti 5:3</reference>); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo].

<hi type="bold">in supplications and prayers--</hi>Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on <reference osisRef="1Tim.2.1">1Ti 2:1</reference>; <reference osisRef="Phil.4.6">Php 4:6</reference>).

<hi type="bold">night and day--</hi>another coincidence with Luke (<reference osisRef="Luke.18.7">Lu 18:7</reference>, "cry day and night"); contrast Satan's accusations "day and night" (<reference osisRef="Rev.12.10">Re 12:10</reference>).

5. widow indeed, and desolate-- contrasted with her who has children or grandchildren to support her (1Ti 5:4). trusteth in God-- perfect tense in Greek, "hath rested, and doth rest her hope in God." 1Ti 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (1Ti 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, 1Ti 4:10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (1Co 7:33, 34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lu 2:36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (1Ti 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo]. in supplications and prayers-- Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on 1Ti 2:1; Php 4:6). night and day-- another coincidence with Luke (Lu 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Re 12:10).


<hi type="bold">6. she that liveth in pleasure--</hi>the opposite of such a widow as is described in <reference osisRef="1Tim.5.5">1Ti 5:5</reference>, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on <reference osisRef="Jas.5.5">Jas 5:5</reference>).

<hi type="bold">dead while she liveth--</hi>dead in the Spirit while alive in the flesh (<reference osisRef="Matt.8.22">Mt 8:22</reference>; <reference osisRef="Eph.5.14">Ep 5:14</reference>).

6. she that liveth in pleasure-- the opposite of such a widow as is described in 1Ti 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on Jas 5:5). dead while she liveth-- dead in the Spirit while alive in the flesh (Mt 8:22; Ep 5:14).


<hi type="bold">7. these things--</hi>just now spoken (<reference osisRef="1Tim.5.5">1Ti 5:5</reference>, <reference osisRef="1Tim.5.6">6</reference>).

<hi type="bold">that they may be blameless--</hi>namely, the widows supported by the Church.

7. these things-- just now spoken (1Ti 5:5, 6). that they may be blameless-- namely, the widows supported by the Church.


<hi type="bold">8. But--</hi>reverting to <reference osisRef="1Tim.5.4">1Ti 5:4</reference>, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel].

<hi type="bold">worse than an infidel--</hi>because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (<reference osisRef="Matt.5.46">Mt 5:46</reference>, <reference osisRef="Matt.5.47">47</reference>). He has less excuse with his greater light than the infidel who may break the laws of nature.

8. But-- reverting to 1Ti 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel]. worse than an infidel-- because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mt 5:46, 47). He has less excuse with his greater light than the infidel who may break the laws of nature.


9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in <reference osisRef="Acts.9.41">Ac 9:41</reference>. Dorcas herself was such a one. As it was expedient (see on <reference osisRef="1Tim.3.2">1Ti 3:2</reference>; <reference osisRef="Titus.1.6">Tit 1:6</reference>) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in <reference osisRef="1Tim.5.3">1Ti 5:3</reference>, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (<reference osisRef="1Tim.5.14">1Ti 5:14</reference>) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, <reference osisRef="1Tim.5.10">1Ti 5:10</reference> presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, <reference osisRef="1Tim.5.11">1Ti 5:11</reference> would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (<reference osisRef="1Tim.5.3">1Ti 5:3</reference>, <reference osisRef="1Tim.5.4">4</reference>).

<hi type="bold">wife of one man--</hi>in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on <reference osisRef="1Tim.3.2">1Ti 3:2</reference>; <reference osisRef="Titus.1.6">Tit 1:6</reference>). This is the force of "blameless," giving no offense, even in matters indifferent.

9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Ac 9:41. Dorcas herself was such a one. As it was expedient (see on 1Ti 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in 1Ti 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (1Ti 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 1Ti 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 1Ti 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (1Ti 5:3, 4). wife of one man-- in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 1Ti 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.


<hi type="bold">10. for good works--</hi>Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (<reference osisRef="Titus.2.7">Tit 2:7</reference>). This answers to <reference osisRef="1Tim.3.7">1Ti 3:7</reference>, as to the bishop or presbyter, "He must have a good report of them which are without."

<hi type="bold">if--</hi>if, in addition to being "well reported of."

<hi type="bold">she ... brought up children--</hi>either her own (<reference osisRef="1Tim.3.4">1Ti 3:4</reference>, <reference osisRef="1Tim.3.12">12</reference>), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.

<hi type="bold">lodged strangers--</hi><reference osisRef="1Tim.3.2">1Ti 3:2</reference>, "given to hospitality" (<reference osisRef="Titus.1.8">Tit 1:8</reference>); in the case of presbyters.

<hi type="bold">washed ... saints' feet--</hi>after the example of the Lord (<reference osisRef="John.13.14">Joh 13:14</reference>); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.

<hi type="bold">relieved the afflicted--</hi>whether by pecuniary or other relief.

<hi type="bold">followed ... good--</hi>(<reference osisRef="1Thess.5.15">1Th 5:15</reference>; compare instances in <reference osisRef="Matt.25.35">Mt 25:35</reference>, <reference osisRef="Matt.25.36">36</reference>).

10. for good works-- Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to 1Ti 3:7, as to the bishop or presbyter, "He must have a good report of them which are without." if-- if, in addition to being "well reported of." she... brought up children-- either her own (1Ti 3:4, 12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families. lodged strangers-- 1Ti 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters. washed... saints' feet-- after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians. relieved the afflicted-- whether by pecuniary or other relief. followed... good-- (1Th 5:15; compare instances in Mt 25:35, 36).


<hi type="bold">11. younger--</hi>than sixty years old (<reference osisRef="1Tim.5.9">1Ti 5:9</reference>).

<hi type="bold">refuse--</hi>to take on the roll of presbyteress widows.

<hi type="bold">wax wanton--</hi>literally, "over-strong" (<reference osisRef="2Chr.26.16">2Ch 26:16</reference>).

<hi type="bold">against Christ--</hi>rebelling against Christ, their proper Bridegroom [Jerome].

<hi type="bold">they will--</hi>Greek, "they wish"; their desire is to marry again.

11. younger-- than sixty years old (1Ti 5:9). refuse-- to take on the roll of presbyteress widows. wax wanton-- literally, "over-strong" (2Ch 26:16). against Christ-- rebelling against Christ, their proper Bridegroom [Jerome]. they will-- Greek, "they wish"; their desire is to marry again.


<hi type="bold">12. Having--</hi>Bringing on themselves, and so having to bear as a burden (<reference osisRef="Gal.5.10">Ga 5:10</reference>) judgment from God (compare <reference osisRef="1Tim.3.6">1Ti 3:6</reference>), weighing like a load on them.

<hi type="bold">cast off their first faith--</hi>namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of <reference osisRef="1Tim.5.9">1Ti 5:9</reference>), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (<reference osisRef="1Cor.7.39">1Co 7:39</reference>). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on <reference osisRef="1Tim.3.2">1Ti 3:2</reference>). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare <reference osisRef="1Cor.7.32">1Co 7:32</reference>, <reference osisRef="1Cor.7.34">34</reference>).

12. Having-- Bringing on themselves, and so having to bear as a burden (Ga 5:10) judgment from God (compare 1Ti 3:6), weighing like a load on them. cast off their first faith-- namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 1Ti 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Co 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 1Ti 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Co 7:32, 34).