<hi type="bold">13. Who was before--</hi>Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (<reference osisRef="Acts.26.9">Ac 26:9</reference>, <reference osisRef="Acts.26.11">11</reference>).

<hi type="bold">persecutor--</hi>(<reference osisRef="Gal.1.13">Ga 1:13</reference>).

<hi type="bold">injurious--</hi>Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, <reference osisRef="Rom.1.30">Ro 1:30</reference>, "despiteful." One who added insult to injury. Bengel translates, "a despiser." I prefer the idea, contumelious to others [Wahl]. Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>, <reference osisRef="1Cor.9.14">9, 14</reference>; <reference osisRef="Titus.2.12">Tit 2:12</reference>).

<hi type="bold">I obtained mercy--</hi>God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on <reference osisRef="1Tim.1.2">1Ti 1:2</reference>). Those who have felt mercy can best have mercy on those out of the way (<reference osisRef="Heb.5.2">He 5:2</reference>, <reference osisRef="Heb.5.3">3</reference>).

<hi type="bold">because I did it ignorantly--</hi>Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (<reference osisRef="John.9.41">Joh 9:41</reference>; <reference osisRef="Acts.26.9">Ac 26:9</reference>). Hence it is Christ's plea of intercession for His murderers (<reference osisRef="Luke.23.34">Lu 23:34</reference>); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (<reference osisRef="Acts.3.17">Ac 3:17</reference>; <reference osisRef="Rom.10.2">Ro 10:2</reference>). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (<reference osisRef="Titus.3.5">Tit 3:5</reference>). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (<reference osisRef="Matt.12.24-Matt.12.32">Mt 12:24-32</reference>; <reference osisRef="Luke.11.52">Lu 11:52</reference>) [Wiesinger].

13. Who was before-- Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Ac 26:9, 11). persecutor-- (Ga 1:13). injurious-- Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Ro 1:30, "despiteful." One who added insult to injury. Bengel translates, "a despiser." I prefer the idea, contumelious to others [Wahl]. Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (1Ti 1:5, 9, 14; Tit 2:12). I obtained mercy-- God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on 1Ti 1:2). Those who have felt mercy can best have mercy on those out of the way (He 5:2, 3). because I did it ignorantly-- Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Ac 26:9). Hence it is Christ's plea of intercession for His murderers (Lu 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Ac 3:17; Ro 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mt 12:24-32; Lu 11:52) [Wiesinger].


<hi type="bold">14. And--</hi>Greek, "But." Not only so (was mercy shown me), but

<hi type="bold">the grace--</hi>by which "I obtained mercy" (<reference osisRef="1Tim.1.13">1Ti 1:13</reference>).

<hi type="bold">was exceeding abundant--</hi>Greek, "superabounded." Where sin abounded, grace did much more abound" (<reference osisRef="Rom.5.20">Ro 5:20</reference>).

<hi type="bold">with faith--</hi>accompanied with faith, the opposite of "unbelief" (<reference osisRef="1Tim.1.13">1Ti 1:13</reference>).

<hi type="bold">love--</hi>in contrast to "a blasphemer, persecutor, and injurious."

<hi type="bold">which is in Christ--</hi>as its element and home [Alford]: here as its source whence it flows to us.

14. And-- Greek, "But." Not only so (was mercy shown me), but the grace-- by which "I obtained mercy" (1Ti 1:13). was exceeding abundant-- Greek, "superabounded." Where sin abounded, grace did much more abound" (Ro 5:20). with faith-- accompanied with faith, the opposite of "unbelief" (1Ti 1:13). love-- in contrast to "a blasphemer, persecutor, and injurious." which is in Christ-- as its element and home [Alford]: here as its source whence it flows to us.


<hi type="bold">15. faithful--</hi>worthy of credit, because "God" who says it "is faithful" to His word (<reference osisRef="1Cor.1.9">1Co 1:9</reference>; <reference osisRef="1Thess.5.24">1Th 5:24</reference>; <reference osisRef="2Thess.3.3">2Th 3:3</reference>; <reference osisRef="Rev.21.5">Re 21:5</reference>; <reference osisRef="Rev.22.6">22:6</reference>). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (<reference osisRef="1Tim.2.11">1Ti 2:11</reference>; <reference osisRef="2Cor.4.9">4:9</reference>; <reference osisRef="Titus.3.8">Tit 3:8</reference>). Translate as Greek, "Faithful is the saying."

<hi type="bold">all--</hi>all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers (<reference osisRef="1Tim.1.7">1Ti 1:7</reference>), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations (<reference osisRef="1Cor.1.18-1Cor.1.28">1Co 1:18-28</reference>; <reference osisRef="Titus.2.1">Tit 2:1</reference>).

<hi type="bold">acceptation--</hi>reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (<reference osisRef="Acts.2.41">Ac 2:41</reference>).

<hi type="bold">Christ--</hi>as promised.

<hi type="bold">Jesus--</hi>as manifested [Bengel].

<hi type="bold">came into the world--</hi>which was full of sin (<reference osisRef="John.1.29">Joh 1:29</reference>; <reference osisRef="Rom.5.12">Ro 5:12</reference>; <reference osisRef="1John.2.2">1Jo 2:2</reference>). This implies His pre-existence. <reference osisRef="John.1.9">Joh 1:9</reference>, Greek, "the true Light that, coming into the world, lighteth every man."

<hi type="bold">to save sinners--</hi>even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!

<hi type="bold">I am--</hi>not merely, "I was chief" (<reference osisRef="1Cor.15.9">1Co 15:9</reference>; <reference osisRef="Eph.3.8">Ep 3:8</reference>; compare <reference osisRef="Luke.18.13">Lu 18:13</reference>). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own.

<hi type="bold">chief--</hi>the same Greek as in <reference osisRef="1Tim.1.16">1Ti 1:16</reference>, "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ (<reference osisRef="Matt.18.11">Mt 18:11</reference>; <reference osisRef="Luke.19.10">Lu 19:10</reference>).

15. faithful-- worthy of credit, because "God" who says it "is faithful" to His word (1Co 1:9; 1Th 5:24; 2Th 3:3; Re 21:5; 22:6). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (1Ti 2:11; 4:9; Tit 3:8). Translate as Greek, "Faithful is the saying." all-- all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers (1Ti 1:7), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations (1Co 1:18-28; Tit 2:1). acceptation-- reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (Ac 2:41). Christ-- as promised. Jesus-- as manifested [Bengel]. came into the world-- which was full of sin (Joh 1:29; Ro 5:12; 1Jo 2:2). This implies His pre-existence. Joh 1:9, Greek, "the true Light that, coming into the world, lighteth every man." to save sinners-- even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same! I am-- not merely, "I was chief" (1Co 15:9; Ep 3:8; compare Lu 18:13). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own. chief-- the same Greek as in 1Ti 1:16, "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ (Mt 18:11; Lu 19:10).


<hi type="bold">16. Howbeit--</hi>Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.

<hi type="bold">for this cause--</hi>for this very purpose.

<hi type="bold">that in me--</hi>in my case.

<hi type="bold">first--</hi>"foremost." As I was "foremost" (Greek for chief, <reference osisRef="1Tim.1.15">1Ti 1:15</reference>) in sin, so God has made me the "foremost" sample of mercy.

<hi type="bold">show--</hi>to His own glory (the middle Greek, voice), <reference osisRef="Eph.2.7">Ep 2:7</reference>.

<hi type="bold">all long-suffering--</hi>Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.

<hi type="bold">a pattern--</hi>a sample (<reference osisRef="1Cor.10.6">1Co 10:6</reference>, <reference osisRef="1Cor.10.11">11</reference>) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (<reference osisRef="Ps.32.5">Psa 32:5</reference>, <reference osisRef="Ps.32.6">6</reference>). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case.

<hi type="bold">believe on him--</hi>Belief rests ON Him as the only foundation on which faith relies.

<hi type="bold">to life everlasting--</hi>the ultimate aim which faith always keeps in view (<reference osisRef="Titus.1.2">Tit 1:2</reference>).

16. Howbeit-- Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy. for this cause-- for this very purpose. that in me-- in my case. first-- "foremost." As I was "foremost" (Greek for chief, 1Ti 1:15) in sin, so God has made me the "foremost" sample of mercy. show-- to His own glory (the middle Greek, voice), Ep 2:7. all long-suffering-- Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor. a pattern-- a sample (1Co 10:6, 11) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Psa 32:5, 6). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case. believe on him-- Belief rests ON Him as the only foundation on which faith relies. to life everlasting-- the ultimate aim which faith always keeps in view (Tit 1:2).


17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].

<hi type="bold">the King, eternal--</hi>literally, "King of the (eternal) ages." The Septuagint translates <reference osisRef="Exod.15.18">Ex 15:18</reference>, "The Lord shall reign for ages and beyond them." <reference osisRef="Ps.145.13">Psa 145:13</reference>, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (<reference osisRef="1Tim.1.16">1Ti 1:16</reference>) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).

<hi type="bold">immortal--</hi>The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (<reference osisRef="Rom.1.23">Ro 1:23</reference>).

<hi type="bold">invisible--</hi>(<reference osisRef="1Tim.6.16">1Ti 6:16</reference>; <reference osisRef="Exod.33.20">Ex 33:20</reference>; <reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>; <reference osisRef="Heb.11.27">He 11:27</reference>).

<hi type="bold">the only wise God--</hi>The oldest manuscripts omit "wise," which probably crept in from <reference osisRef="Rom.16.27">Ro 16:27</reference>, where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" (<reference osisRef="1Tim.6.15">1Ti 6:15</reference>; <reference osisRef="Ps.86.10">Psa 86:10</reference>; <reference osisRef="John.5.44">Joh 5:44</reference>).

<hi type="bold">for ever, &c.--</hi>See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (<reference osisRef="1Tim.1.16">1Ti 1:16</reference>) [Bengel].

17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel]. the King, eternal-- literally, "King of the (eternal) ages." The Septuagint translates Ex 15:18, "The Lord shall reign for ages and beyond them." Psa 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (1Ti 1:16) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages). immortal-- The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Ro 1:23). invisible-- (1Ti 6:16; Ex 33:20; Joh 1:18; Col 1:15; He 11:27). the only wise God-- The oldest manuscripts omit "wise," which probably crept in from Ro 16:27, where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" (1Ti 6:15; Psa 86:10; Joh 5:44). for ever, &c.-- See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (1Ti 1:16) [Bengel].


18. He resumes the subject begun at <reference osisRef="1Tim.1.3">1Ti 1:3</reference>. The conclusion (apodosis) to the foregoing, "as I besought thee ... charge" (<reference osisRef="1Tim.1.3">1Ti 1:3</reference>), is here given, if not formally, at least substantially.

<hi type="bold">This charge--</hi>namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (<reference osisRef="1Tim.1.3">1Ti 1:3</reference>).

<hi type="bold">I commit--</hi>as a sacred deposit (<reference osisRef="1Tim.6.20">1Ti 6:20</reference>; <reference osisRef="2Tim.2.2">2Ti 2:2</reference>) to be laid before thy hearers.

<hi type="bold">according to--</hi>in pursuance of; in consonance with.

<hi type="bold">the prophecies which went before on thee--</hi>the intimations given by prophets respecting thee at thy ordination, <reference osisRef="1Tim.4.14">1Ti 4:14</reference> (as, probably, by Silas, a companion of Paul, and "a prophet," <reference osisRef="Acts.15.32">Ac 15:32</reference>). Such prophetical intimation, as well as the good report given of Timothy by the brethren (<reference osisRef="Acts.16.2">Ac 16:2</reference>), may have induced Paul to take him as his companion. Compare similar prophecies as to others: <reference osisRef="Acts.13.1-Acts.13.3">Ac 13:1-3</reference>, in connection with laying on of hands; <reference osisRef="Acts.11.28">Ac 11:28</reference>; <reference osisRef="Acts.21.10">21:10</reference>, <reference osisRef="Acts.21.11">11</reference>; compare <reference osisRef="1Cor.12.10">1Co 12:10</reference>; <reference osisRef="1Cor.14.1">14:1</reference>; <reference osisRef="Eph.4.11">Ep 4:11</reference>. In <reference osisRef="Acts.20.28">Ac 20:28</reference>, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." Clement of Rome [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.

<hi type="bold">by them--</hi>Greek, "in them"; arrayed as it were in them; armed with them.

<hi type="bold">warfare--</hi>not the mere "fight" (<reference osisRef="1Tim.6.12">1Ti 6:12</reference>; <reference osisRef="2Tim.4.7">2Ti 4:7</reference>), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."

18. He resumes the subject begun at 1Ti 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee... charge" (1Ti 1:3), is here given, if not formally, at least substantially. This charge-- namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (1Ti 1:3). I commit-- as a sacred deposit (1Ti 6:20; 2Ti 2:2) to be laid before thy hearers. according to-- in pursuance of; in consonance with. the prophecies which went before on thee-- the intimations given by prophets respecting thee at thy ordination, 1Ti 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Ac 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Ac 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Ac 13:1-3, in connection with laying on of hands; Ac 11:28; 21:10, 11; compare 1Co 12:10; 14:1; Ep 4:11. In Ac 20:28, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." Clement of Rome [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John. by them-- Greek, "in them"; arrayed as it were in them; armed with them. warfare-- not the mere "fight" (1Ti 6:12; 2Ti 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."


<hi type="bold">19. Holding--</hi>Keeping hold of "faith" and "good conscience" (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [Bengel]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [Wiesinger].

<hi type="bold">which--</hi>Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.

<hi type="bold">put away--</hi>a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.

<hi type="bold">made shipwreck--</hi>"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."

19. Holding-- Keeping hold of "faith" and "good conscience" (1Ti 1:5); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [Bengel]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [Wiesinger]. which-- Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also. put away-- a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time. made shipwreck-- "with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."


<hi type="bold">20. Hymenaeus--</hi>There is no difficulty in supposing him to be the Hymenæus of <reference osisRef="2Tim.2.17">2Ti 2:17</reference>. Though "delivered over to Satan" (the lord of all outside the Church, <reference osisRef="Acts.26.18">Ac 26:18</reference>, and the executor of wrath, when judicially allowed by God, on the disobedient, <reference osisRef="1Cor.5.5">1Co 5:5</reference>; <reference osisRef="2Cor.12.7">2Co 12:7</reference>), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (<reference osisRef="Matt.18.17">Mt 18:17</reference>, <reference osisRef="Matt.18.18">18</reference>). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (<reference osisRef="2Tim.4.14">2Ti 4:14</reference>, <reference osisRef="2Tim.4.15">15</reference>); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" (<reference osisRef="2Tim.2.18">2Ti 2:18</reference>; his putting away good conscience, naturally producing shipwreck concerning FAITH, <reference osisRef="1Tim.1.19">1Ti 1:19</reference>. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [Archbishop Whately]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (<reference osisRef="Acts.19.33">Ac 19:33</reference>).

<hi type="bold">that they may--</hi>not "might"; implying that the effect still continues--the sentence is as yet unremoved.

<hi type="bold">learn--</hi>Greek, "be disciplined," namely, by chastisement and suffering.

<hi type="bold">blaspheme--</hi>the name of God and Christ, by doings and teachings unworthy of their Christian profession (<reference osisRef="Rom.2.23">Ro 2:23</reference>, 24; <reference osisRef="Jas.2.7">Jas 2:7</reference>). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (<reference osisRef="2Cor.10.8">2Co 10:8</reference>), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers. <chapter eID="1Tim.1"/>

20. Hymenaeus-- There is no difficulty in supposing him to be the Hymenæus of 2Ti 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Ac 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, 1Co 5:5; 2Co 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mt 18:17, 18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (2Ti 4:14, 15); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" (2Ti 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, 1Ti 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [Archbishop Whately]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Ac 19:33). that they may-- not "might"; implying that the effect still continues--the sentence is as yet unremoved. learn-- Greek, "be disciplined," namely, by chastisement and suffering. blaspheme-- the name of God and Christ, by doings and teachings unworthy of their Christian profession (Ro 2:23, 24; Jas 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (2Co 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Tim.2.1-1Tim.2.15">1Ti 2:1-15</reference>. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.

<hi type="bold">1. therefore--</hi>taking up again the general subject of the Epistle in continuation (<reference osisRef="2Tim.2.1">2Ti 2:1</reference>). "What I have therefore to say to thee by way of a charge (<reference osisRef="1Tim.1.3">1Ti 1:3</reference>, <reference osisRef="1Cor.1.18">18</reference>), is," &c.

<hi type="bold">that, first of all ... be made--</hi>Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare <reference osisRef="1Tim.1.20">1Ti 1:20</reference>) God's name by "speaking evil of dignities" (<reference osisRef="1Tim.6.1">1Ti 6:1</reference>; <reference osisRef="2Pet.2.10">2Pe 2:10</reference>; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (<reference osisRef="Titus.3.1-Titus.3.3">Tit 3:1-3</reference>) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (<reference osisRef="1Tim.2.4-1Tim.2.6">1Ti 2:4-6</reference>).

<hi type="bold">supplications--</hi>a term implying the suppliant's sense of need, and of his own insufficiency.

<hi type="bold">prayers--</hi>implying devotion.

<hi type="bold">intercessions--</hi>properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

CHAPTER 2 1Ti 2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty. 1. therefore-- taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 18), is," &c. that, first of all... be made-- Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6). supplications-- a term implying the suppliant's sense of need, and of his own insufficiency. prayers-- implying devotion. intercessions-- properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.


<hi type="bold">2. For kings--</hi>an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (<reference osisRef="Acts.17.7">Ac 17:7</reference>; <reference osisRef="Rom.13.1-Rom.13.7">Ro 13:1-7</reference>).

<hi type="bold">all ... in authority--</hi>literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.

<hi type="bold">that we may lead--</hi>that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.

<hi type="bold">quiet--</hi>not troubled from without.

<hi type="bold">peaceable--</hi>"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].

<hi type="bold">in all godliness--</hi>"in all (possible ... requisite) piety" [Alford]. A distinct Greek word, <reference osisRef="1Tim.2.10">1Ti 2:10</reference>, expresses "godliness."

<hi type="bold">honesty--</hi>Greek, "gravity" (<reference osisRef="Titus.2.2">Tit 2:2</reference>, <reference osisRef="2Cor.2.7">7</reference>), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (<reference osisRef="Ezra.6.10">Ezr 6:10</reference>; <reference osisRef="Jer.29.7">Jr 29:7</reference>). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.

2. For kings-- an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Ac 17:7; Ro 13:1-7). all... in authority-- literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all... in authority" are to be prayed for. that we may lead-- that we may be blessed with such good government as to lead...; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state. quiet-- not troubled from without. peaceable-- "tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann]. in all godliness-- "in all (possible... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10, expresses "godliness." honesty-- Greek, "gravity" (Tit 2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jr 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.


<hi type="bold">3. this--</hi>praying for all men.

<hi type="bold">in the sight of God--</hi>not merely before men, as if it were their favor that we sought (<reference osisRef="2Cor.8.21">2Co 8:21</reference>).

<hi type="bold">our Saviour--</hi>a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (<reference osisRef="1Tim.2.4">1Ti 2:4</reference>; <reference osisRef="Rom.5.18">Ro 5:18</reference>); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare <reference osisRef="1Tim.4.10">1Ti 4:10</reference>; <reference osisRef="Titus.2.11">Tit 2:11</reference>).

3. this-- praying for all men. in the sight of God-- not merely before men, as if it were their favor that we sought (2Co 8:21). our Saviour-- a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Ro 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).


4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.

<hi type="bold">to come--</hi>They are not forced.

<hi type="bold">unto the knowledge--</hi>Greek, "the full knowledge" or "recognition" (See on <reference osisRef="1Cor.13.12">1Co 13:12</reference>; <reference osisRef="Phil.1.9">Php 1:9</reference>).

<hi type="bold">the truth--</hi>the saving truth as it is in, and by, Jesus (<reference osisRef="John.17.3">Joh 17:3</reference>, <reference osisRef="John.17.17">17</reference>).

4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come-- They are not forced. unto the knowledge-- Greek, "the full knowledge" or "recognition" (See on 1Co 13:12; Php 1:9). the truth-- the saving truth as it is in, and by, Jesus (Joh 17:3, 17).


<hi type="bold">5. For there is one God--</hi>God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, <reference osisRef="Rom.3.30">Ro 3:30</reference>; <reference osisRef="Gal.3.20">Ga 3:20</reference>); therefore all are to be prayed for. <reference osisRef="1Tim.2.4">1Ti 2:4</reference> is proved from <reference osisRef="1Tim.2.5">1Ti 2:5</reference>; <reference osisRef="1Tim.2.1">1Ti 2:1</reference>, from <reference osisRef="1Tim.2.4">1Ti 2:4</reference>. The one God is common to all (<reference osisRef="Isa.45.22">Is 45:22</reference>; <reference osisRef="Acts.17.26">Ac 17:26</reference>). The one Mediator is mediator between God and all men potentially (<reference osisRef="Rom.3.29">Ro 3:29</reference>; <reference osisRef="Eph.4.5">Ep 4:5</reference>, <reference osisRef="Eph.4.6">6</reference>; <reference osisRef="Heb.8.6">He 8:6</reference>; <reference osisRef="Heb.9.15">9:15</reference>; <reference osisRef="Heb.12.24">12:24</reference>). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].

<hi type="bold">the man--</hi>rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare <reference osisRef="Rom.5.15">Ro 5:15</reference>; <reference osisRef="1Cor.8.6">1Co 8:6</reference>; <reference osisRef="2Cor.5.19">2Co 5:19</reference>; <reference osisRef="Col.2.14">Col 2:14</reference>). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (<reference osisRef="Isa.50.4">Is 50:4</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>; <reference osisRef="2Cor.4.15">4:15</reference>). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (<reference osisRef="Num.14.13-Num.14.19">Nu 14:13-19</reference>, and <reference osisRef="Deut.9.1-Deut.9.29">De 9:1-29</reference>); of Abraham for Abimelech (<reference osisRef="Gen.20.7">Ge 20:7</reference>); of Job for his friends (<reference osisRef="Job.42.10">Job 42:10</reference>), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, <reference osisRef="1Tim.3.16">1Ti 3:16</reference> asserts that He was also God.

5. For there is one God-- God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Is 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Ep 4:5, 6; He 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel]. the man-- rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Is 50:4; He 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.


<hi type="bold">6. gave himself--</hi>(<reference osisRef="Titus.2.14">Tit 2:14</reference>). Not only the Father gave Him for us (<reference osisRef="John.3.16">Joh 3:16</reference>); but the Son gave Himself (<reference osisRef="Phil.2.5-Phil.2.8">Php 2:5-8</reference>).

<hi type="bold">ransom--</hi>properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. <reference osisRef="Lev.25.48">Le 25:48</reference> allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (<reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Eph.1.7">Ep 1:7</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.

<hi type="bold">for all--</hi>Greek, "in behalf of all": not merely for a privileged few; compare <reference osisRef="1Tim.2.1">1Ti 2:1</reference>: the argument for praying in behalf of all is given here.

<hi type="bold">to be testified--</hi>Greek, "the testimony (that which was to be testified of, <reference osisRef="1John.5.8-1John.5.11">1Jo 5:8-11</reference>) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (<reference osisRef="1Tim.6.15">1Ti 6:15</reference>; <reference osisRef="Titus.1.3">Tit 1:3</reference>). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (<reference osisRef="1Cor.1.6">1Co 1:6</reference>; 2:1; <reference osisRef="2Thess.1.10">2Th 1:10</reference>).

6. gave himself-- (Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8). ransom-- properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Ep 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution. for all-- Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here. to be testified-- Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (1Co 1:6; 2:1; 2Th 1:10).


<hi type="bold">7. Whereunto--</hi>For the giving of which testimony.

<hi type="bold">I am ordained--</hi>literally, "I was set": the same Greek, as "putting me," &c. (<reference osisRef="1Tim.1.12">1Ti 1:12</reference>).

<hi type="bold">preacher--</hi>literally, "herald" (<reference osisRef="1Cor.1.21">1Co 1:21</reference>; <reference osisRef="1Cor.9.27">9:27</reference>; <reference osisRef="1Cor.15.11">15:11</reference>; <reference osisRef="2Tim.1.11">2Ti 1:11</reference>; <reference osisRef="Titus.1.3">Tit 1:3</reference>). He recurs to himself, as in <reference osisRef="1Tim.1.16">1Ti 1:16</reference>, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (<reference osisRef="Gal.2.9">Ga 2:9</reference>; <reference osisRef="Eph.3.1-Eph.3.12">Ep 3:1-12</reference>; <reference osisRef="Col.1.23">Col 1:23</reference>). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (<reference osisRef="1Tim.2.1">1Ti 2:1</reference>).

<hi type="bold">I speak the truth ... and lie not--</hi>a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (<reference osisRef="Rom.11.1">Ro 11:1</reference>; <reference osisRef="2Cor.11.13">2Co 11:13</reference>).

<hi type="bold">in faith and verity--</hi>rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (<reference osisRef="1Tim.2.4">1Ti 2:4</reference>): the Gospel truth, the subject matter of the faith [Wiesinger].

7. Whereunto-- For the giving of which testimony. I am ordained-- literally, "I was set": the same Greek, as "putting me," &c. (1Ti 1:12). preacher-- literally, "herald" (1Co 1:21; 9:27; 15:11; 2Ti 1:11; Tit 1:3). He recurs to himself, as in 1Ti 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Ga 2:9; Ep 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (1Ti 2:1). I speak the truth... and lie not-- a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Ro 11:1; 2Co 11:13). in faith and verity-- rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1Ti 2:4): the Gospel truth, the subject matter of the faith [Wiesinger].


<hi type="bold">8. I will--</hi>The active wish, or desire, is meant.

<hi type="bold">that men--</hi>rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (<reference osisRef="1Tim.2.9-1Tim.2.12">1Ti 2:9-12</reference>; <reference osisRef="1Cor.11.14">1Co 11:14</reference>, <reference osisRef="1Cor.11.15">15</reference>; <reference osisRef="1Cor.14.34">14:34</reference>, <reference osisRef="1Cor.14.35">35</reference>). The emphasis, however, is not on this, but on the precept of praying, resumed from <reference osisRef="1Tim.2.1">1Ti 2:1</reference>.

<hi type="bold">everywhere--</hi>Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place ... from the rising of the sun even unto the going down of the same ... incense shall be offered unto My name"; and Jesus' words, <reference osisRef="Matt.18.20">Mt 18:20</reference>; <reference osisRef="John.4.21">Joh 4:21</reference>, <reference osisRef="John.4.23">23</reference>.

<hi type="bold">lifting up holy hands--</hi>The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (<reference osisRef="1Kgs.8.22">1Ki 8:22</reference>; <reference osisRef="Ps.141.2">Psa 141:2</reference>). The Jews washed their hands before prayer (<reference osisRef="Ps.26.6">Psa 26:6</reference>). Paul figuratively (compare <reference osisRef="Job.17.9">Job 17:9</reference>; <reference osisRef="Jas.4.8">Jas 4:8</reference>) uses language alluding to this custom here: so <reference osisRef="Isa.1.15">Is 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (<reference osisRef="Ps.24.3">Psa 24:3</reference>, <reference osisRef="Ps.24.4">4</reference>).

<hi type="bold">without wrath--</hi>putting it away (<reference osisRef="Matt.5.23">Mt 5:23</reference>, <reference osisRef="Matt.5.24">24</reference>; <reference osisRef="Matt.6.15">6:15</reference>).

<hi type="bold">doubting--</hi>rather, "disputing," as the Greek is translated in <reference osisRef="Phil.2.14">Php 2:14</reference>. Such things hinder prayer (<reference osisRef="Luke.9.46">Lu 9:46</reference>; <reference osisRef="Rom.14.1">Ro 14:1</reference>; <reference osisRef="1Pet.3.7">1Pe 3:7</reference>). Bengel supports English Version (compare an instance, <reference osisRef="2Kgs.7.2">2Ki 7:2</reference>; <reference osisRef="Matt.14.31">Mt 14:31</reference>; <reference osisRef="Mark.11.22-Mark.11.24">Mr 11:22-24</reference>; <reference osisRef="Jas.1.6">Jas 1:6</reference>).

8. I will-- The active wish, or desire, is meant. that men-- rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (1Ti 2:9-12; 1Co 11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 2:1. everywhere-- Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place... from the rising of the sun even unto the going down of the same... incense shall be offered unto My name"; and Jesus' words, Mt 18:20; Joh 4:21, 23. lifting up holy hands-- The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1Ki 8:22; Psa 141:2). The Jews washed their hands before prayer (Psa 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Is 1:15, 16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (Psa 24:3, 4). without wrath-- putting it away (Mt 5:23, 24; 6:15). doubting-- rather, "disputing," as the Greek is translated in Php 2:14. Such things hinder prayer (Lu 9:46; Ro 14:1; 1Pe 3:7). Bengel supports English Version (compare an instance, 2Ki 7:2; Mt 14:31; Mr 11:22-24; Jas 1:6).


9-10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.

<hi type="bold">in modest apparel--</hi>"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (<reference osisRef="1Tim.6.17">1Ti 6:17</reference>) would lead them to dress luxuriously. The Greek in <reference osisRef="Titus.2.3">Tit 2:3</reference> is a more general term meaning "deportment."

<hi type="bold">shamefacedness--</hi>Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare <reference osisRef="1Tim.2.11">1Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">sobriety--</hi>"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.

<hi type="bold">with--</hi>Greek, "in."

<hi type="bold">braided hair--</hi>literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (<reference osisRef="1Pet.3.3">1Pe 3:3</reference>). Such gaud is characteristic of the spiritual harlot (<reference osisRef="Rev.17.4">Re 17:4</reference>).

9-10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also. in modest apparel-- "in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment." shamefacedness-- Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1Ti 2:11, 12). sobriety-- "self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint. with-- Greek, "in." braided hair-- literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).


<hi type="bold">11. learn--</hi>not "teach" (<reference osisRef="1Tim.2.12">1Ti 2:12</reference>; <reference osisRef="1Cor.14.34">1Co 14:34</reference>). She should not even put questions in the public assembly (<reference osisRef="1Cor.14.35">1Co 14:35</reference>).

<hi type="bold">with all subjection--</hi>not "usurping authority" (<reference osisRef="1Tim.2.12">1Ti 2:12</reference>). She might teach, but not in public (<reference osisRef="Acts.18.26">Ac 18:26</reference>). Paul probably wrote this Epistle from Corinth, where the precept (<reference osisRef="1Cor.14.34">1Co 14:34</reference>) was in force.

11. learn-- not "teach" (1Ti 2:12; 1Co 14:34). She should not even put questions in the public assembly (1Co 14:35). with all subjection-- not "usurping authority" (1Ti 2:12). She might teach, but not in public (Ac 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Co 14:34) was in force.


<hi type="bold">12. usurp authority--</hi>"to lord it over the man" [Alford], literally, "to be an autocrat."

12. usurp authority-- "to lord it over the man" [Alford], literally, "to be an autocrat."


<hi type="bold">13. For--</hi>reason of the precept; the original order of creation.

<hi type="bold">Adam ... first--</hi>before Eve, who was created for him (<reference osisRef="1Cor.11.8">1Co 11:8</reference>, <reference osisRef="1Cor.11.9">9</reference>).

13. For-- reason of the precept; the original order of creation. Adam... first-- before Eve, who was created for him (1Co 11:8, 9).


<hi type="bold">14. Adam was not deceived--</hi>as Eve was deceived by the serpent; but was persuaded by his wife. <reference osisRef="Gen.3.17">Ge 3:17</reference>, "hearkened unto ... voice of ... wife." But in <reference osisRef="Gen.3.13">Ge 3:13</reference>, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (<reference osisRef="2Cor.11.3">2Co 11:3</reference>). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (<reference osisRef="1Pet.3.7">1Pe 3:7</reference>). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (<reference osisRef="Gen.3.14-Gen.3.19">Ge 3:14-19</reference>). In <reference osisRef="Rom.5.12">Ro 5:12</reference>, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, <reference osisRef="1Tim.2.11">1Ti 2:11</reference>, in <reference osisRef="Gen.3.16">Ge 3:16</reference>, woman's "subjection" is represented as the consequence of her being deceived.

<hi type="bold">being deceived--</hi>The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.

<hi type="bold">was in the transgression--</hi>Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (<reference osisRef="Rom.4.15">Ro 4:15</reference>).

14. Adam was not deceived-- as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto... voice of... wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pe 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Ge 3:14-19). In Ro 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1Ti 2:11, in Ge 3:16, woman's "subjection" is represented as the consequence of her being deceived. being deceived-- The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her. was in the transgression-- Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Ro 4:15).


<hi type="bold">15. be saved in childbearing--</hi>Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus <reference osisRef="1Cor.3.15">1Co 3:15</reference>, "He ... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, <reference osisRef="Gen.3.16">Ge 3:16</reference>, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (<reference osisRef="1Tim.2.11">1Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (<reference osisRef="Gen.3.15">Ge 3:15</reference>, <reference osisRef="Gen.3.16">16</reference>) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.

<hi type="bold">if they, &c.--</hi>"if the women (plural, taken out of 'the woman,' <reference osisRef="1Tim.2.14">1Ti 2:14</reference>, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."

<hi type="bold">faith and charity--</hi>the essential way to salvation (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.

<hi type="bold">sobriety--</hi>"sober-mindedness" (see on <reference osisRef="1Tim.2.9">1Ti 2:9</reference>, as contrasted with the unseemly forwardness reproved in <reference osisRef="1Tim.2.11">1Ti 2:11</reference>). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (<reference osisRef="Acts.21.9">Ac 21:9</reference>) was doubtless in private, not in public. <chapter eID="1Tim.2"/>

15. be saved in childbearing-- Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Ge 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11, 12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Ge 3:15, 16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow. if they, &c.-- "if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued." faith and charity-- the essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self. sobriety-- "sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (Ac 21:9) was doubtless in private, not in public.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1Tim.3.1-1Tim.3.16">1Ti 3:1-16</reference>. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules.

1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."

<hi type="bold">desire--</hi>literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (<reference osisRef="1Cor.16.15">1Co 16:15</reference>). This is utterly distinct from ambitious desires after office in the Church. (<reference osisRef="Jas.3.1">Jas 3:1</reference>).

<hi type="bold">bishop--</hi>overseer: as yet identical with "presbyter" (<reference osisRef="Acts.20.17">Ac 20:17</reference>, <reference osisRef="Acts.20.28">28</reference>; <reference osisRef="Titus.1.5-Titus.1.7">Tit 1:5-7</reference>).

<hi type="bold">good work--</hi>literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (<reference osisRef="Acts.15.38">Ac 15:38</reference>; <reference osisRef="Phil.2.30">Php 2:30</reference>; compare <reference osisRef="2Tim.4.5">2Ti 4:5</reference>). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.

CHAPTER 3 1Ti 3:1-16. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules. 1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire-- literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (1Co 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jas 3:1). bishop-- overseer: as yet identical with "presbyter" (Ac 20:17, 28; Tit 1:5-7). good work-- literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Ac 15:38; Php 2:30; compare 2Ti 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.


2. The existence of Church organization and presbyters at Ephesus is presupposed (<reference osisRef="1Tim.5.17">1Ti 5:17</reference>, <reference osisRef="1Tim.5.19">19</reference>). The institution of Church widows (<reference osisRef="1Tim.5.3-1Tim.5.25">1Ti 5:3-25</reference>) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (<reference osisRef="Acts.4.8">Ac 4:8</reference>; <reference osisRef="Acts.24.1">24:1</reference>), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [Lightfoot, Hebrew and Talmudic Exercitations], and one among them took the lead. Ambrose (in The Duties of the Clergy [2.13], as also Bingham [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.

<hi type="bold">blameless--</hi>"unexceptionable"; giving no just handle for blame.

<hi type="bold">husband of one wife--</hi>confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in <reference osisRef="1Tim.5.9">1Ti 5:9</reference>, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, <reference osisRef="Luke.2.36">Lu 2:36</reference>, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (<reference osisRef="Titus.1.16">Tit 1:16</reference>). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (<reference osisRef="1Tim.3.4">1Ti 3:4</reference>, <reference osisRef="1Tim.3.5">5</reference>). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [Bengel]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; Vitringa, Synagogue and Temple].

<hi type="bold">vigilant--</hi>literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (<reference osisRef="1Thess.5.6-1Thess.5.8">1Th 5:6-8</reference>).

<hi type="bold">sober--</hi>sober-minded.

<hi type="bold">of good behaviour--</hi>Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (<reference osisRef="Phil.4.8">Php 4:8</reference>) [Bengel].

<hi type="bold">apt to teach--</hi>(<reference osisRef="2Tim.2.24">2Ti 2:24</reference>).

2. The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 19). The institution of Church widows (1Ti 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Ac 4:8; 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [Lightfoot, Hebrew and Talmudic Exercitations], and one among them took the lead. Ambrose (in The Duties of the Clergy [2.13], as also Bingham [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised. blameless-- "unexceptionable"; giving no just handle for blame. husband of one wife-- confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in 1Ti 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Lu 2:36, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (1Ti 3:4, 5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [Bengel]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; Vitringa, Synagogue and Temple]. vigilant-- literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1Th 5:6-8). sober-- sober-minded. of good behaviour-- Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Php 4:8) [Bengel]. apt to teach-- (2Ti 2:24).


<hi type="bold">3. Not given to wine--</hi>The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on <reference osisRef="Phil.4.5">Php 4:5</reference>).

<hi type="bold">no striker--</hi>with either hand or tongue: not as some teachers pretending a holy zeal (<reference osisRef="2Cor.11.20">2Co 11:20</reference>), answering to "not a brawler" or fighter (compare <reference osisRef="1Kgs.22.24">1Ki 22:24</reference>; <reference osisRef="Neh.13.25">Ne 13:25</reference>; <reference osisRef="Isa.58.4">Is 58:4</reference>; <reference osisRef="Acts.23.2">Ac 23:2</reference>; <reference osisRef="2Tim.2.24">2Ti 2:24</reference>, 25).

<hi type="bold">not covetous--</hi>Greek, "not a lover of money," whether he have much or little (<reference osisRef="Titus.1.7">Tit 1:7</reference>).

3. Not given to wine-- The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Php 4:5). no striker-- with either hand or tongue: not as some teachers pretending a holy zeal (2Co 11:20), answering to "not a brawler" or fighter (compare 1Ki 22:24; Ne 13:25; Is 58:4; Ac 23:2; 2Ti 2:24, 25). not covetous-- Greek, "not a lover of money," whether he have much or little (Tit 1:7).


<hi type="bold">4. ruleth--</hi>Greek, "presiding over."

<hi type="bold">his own house--</hi>children and servants, as contrasted with "the church" (house) of God (<reference osisRef="1Tim.3.5">1Ti 3:5</reference>, <reference osisRef="1Tim.3.15">15</reference>) which he may be called on to preside over.

<hi type="bold">having his children--</hi>rather as Greek, "having children (who are) in subjection" (<reference osisRef="Titus.1.6">Tit 1:6</reference>).

<hi type="bold">gravity--</hi>propriety: reverent modesty on the part of the children [Alford]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.

4. ruleth-- Greek, "presiding over." his own house-- children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 15) which he may be called on to preside over. having his children-- rather as Greek, "having children (who are) in subjection" (Tit 1:6). gravity-- propriety: reverent modesty on the part of the children [Alford]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.


<hi type="bold">5. For--</hi>Greek, "But."

<hi type="bold">the church--</hi>rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?

5. For-- Greek, "But." the church-- rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?


<hi type="bold">6. not a novice--</hi>one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (<reference osisRef="Rom.6.5">Ro 6:5</reference>; <reference osisRef="Rom.11.17">11:17</reference>; <reference osisRef="1Cor.3.6">1Co 3:6</reference>). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast <reference osisRef="Acts.21.16">Ac 21:16</reference>, "an old disciple."

<hi type="bold">lifted up with pride--</hi>Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (<reference osisRef="1Tim.6.4">1Ti 6:4</reference>; <reference osisRef="2Tim.3.4">2Ti 3:4</reference>).

<hi type="bold">condemnation of the devil--</hi>into the same condemnation as Satan fell into (<reference osisRef="1Tim.3.7">1Ti 3:7</reference>; <reference osisRef="2Tim.2.26">2Ti 2:26</reference>). Pride was the cause of Satan's condemnation (<reference osisRef="Job.38.15">Job 38:15</reference>; <reference osisRef="Isa.14.12-Isa.14.15">Is 14:12-15</reference>; <reference osisRef="John.12.31">Joh 12:31</reference>; <reference osisRef="John.16.11">16:11</reference>; <reference osisRef="2Pet.2.4">2Pe 2:4</reference>; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (<reference osisRef="1Tim.3.7">1Ti 3:7</reference>), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].

6. not a novice-- one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Ac 21:16, "an old disciple." lifted up with pride-- Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (1Ti 6:4; 2Ti 3:4). condemnation of the devil-- into the same condemnation as Satan fell into (1Ti 3:7; 2Ti 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Is 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].


<hi type="bold">7. a good report--</hi>Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (<reference osisRef="Acts.16.2">Ac 16:2</reference>).

<hi type="bold">of them which are without--</hi>from the as yet unconverted Gentiles around (<reference osisRef="1Cor.5.12">1Co 5:12</reference>; <reference osisRef="Col.4.5">Col 4:5</reference>; <reference osisRef="1Thess.4.12">1Th 4:12</reference>), that they may be the more readily won to the Gospel (<reference osisRef="1Pet.2.12">1Pe 2:12</reference>), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel].

<hi type="bold">reproach and the snare of the devil--</hi>reproach of men (<reference osisRef="1Tim.5.14">1Ti 5:14</reference>) proving the occasion of his falling into the snare of the devil (<reference osisRef="1Tim.6.9">1Ti 6:9</reference>; <reference osisRef="Matt.22.15">Mt 22:15</reference>; <reference osisRef="2Tim.2.26">2Ti 2:26</reference>). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (<reference osisRef="Jer.18.12">Jr 18:12</reference>). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (<reference osisRef="1Tim.4.14">1Ti 4:14</reference>) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.

7. a good report-- Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2). of them which are without-- from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel]. reproach and the snare of the devil-- reproach of men (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jr 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (1Ti 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.


8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, <reference osisRef="1Tim.4.6">1Ti 4:6</reference>; Phm 13; and John Mark, <reference osisRef="Acts.13.5">Ac 13:5</reference>). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19; and Balsaman on Canon 22, Council of Laodicea). The appointing of "the seven" in <reference osisRef="Acts.6.1-Acts.6.7">Ac 6:1-7</reference> is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.

<hi type="bold">double-tongued--</hi>literally, "of double speech"; saying one thing to this person, and another to that person [Theodoret]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (<reference osisRef="Prov.20.19">Pr 20:19</reference>; <reference osisRef="Gal.2.13">Ga 2:13</reference>). I prefer the former.

<hi type="bold">not greedy of filthy lucre--</hi>All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [Alford] (<reference osisRef="1Pet.5.2">1Pe 5:2</reference>). The deacon's office of collecting and distributing alms would render this a necessary qualification.

8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19; and Balsaman on Canon 22, Council of Laodicea). The appointing of "the seven" in Ac 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons. double-tongued-- literally, "of double speech"; saying one thing to this person, and another to that person [Theodoret]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Pr 20:19; Ga 2:13). I prefer the former. not greedy of filthy lucre-- All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [Alford] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.


<hi type="bold">9. the mystery of the faith--</hi>holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (<reference osisRef="Rom.16.25">Ro 16:25</reference>; <reference osisRef="1Cor.2.7-1Cor.2.10">1Co 2:7-10</reference>), in a pure conscience (<reference osisRef="1Tim.1.5">1Ti 1:5</reference>, <reference osisRef="1Cor.1.19">19</reference>). ("Pure," that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.

9. the mystery of the faith-- holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 19). ("Pure," that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.


10. "And moreover," &c. [Alford].

<hi type="bold">be proved--</hi>not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (<reference osisRef="1Tim.5.22">1Ti 5:22</reference>), whether they be "blameless"; then when found so, "let them act as deacons."

<hi type="bold">blameless--</hi>Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].

10. "And moreover," &c. [Alford]. be proved-- not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 5:22), whether they be "blameless"; then when found so, "let them act as deacons." blameless-- Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].


<hi type="bold">11. their wives--</hi>rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," <reference osisRef="1Tim.3.8">1Ti 3:8</reference>, and "in like manner," <reference osisRef="1Tim.2.9">1Ti 2:9</reference>), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (<reference osisRef="Rom.16.1">Ro 16:1</reference>, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (<reference osisRef="Titus.2.3">Tit 2:3</reference>). "Sober" here answers to "not given to much wine," in the case of the deacons (<reference osisRef="1Tim.3.8">1Ti 3:8</reference>). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them "female ministers."

<hi type="bold">faithful in all things--</hi>of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," <reference osisRef="1Tim.3.8">1Ti 3:8</reference>, in the case of the deacons.

11. their wives-- rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," 1Ti 3:8, and "in like manner," 1Ti 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (Ro 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (1Ti 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them "female ministers." faithful in all things-- of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," 1Ti 3:8, in the case of the deacons.


<hi type="bold">12. husbands of one wife--</hi>(See on <reference osisRef="1Tim.3.2">1Ti 3:2</reference>).

<hi type="bold">ruling their children--</hi>There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (<reference osisRef="1Tim.3.4">1Ti 3:4</reference>; <reference osisRef="Titus.1.6">Tit 1:6</reference>).

<hi type="bold">their own houses--</hi>as distinguished from "the Church of God" (see on <reference osisRef="1Tim.3.5">1Ti 3:5</reference>). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in <reference osisRef="Acts.6.3">Ac 6:3</reference>, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on <reference osisRef="1Tim.3.2">1Ti 3:2</reference>,<reference osisRef="1Tim.3.3">3</reference>).

12. husbands of one wife-- (See on 1Ti 3:2). ruling their children-- There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (1Ti 3:4; Tit 1:6). their own houses-- as distinguished from "the Church of God" (see on 1Ti 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Ac 6:3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on 1Ti 3:2,3).