•■'':!". i^l I ^ ,s *■ .m -V * !%,!':>. c.c PRINCETON, N. J. Shelf.. Division Section ,l^^Z)\pSJ' Number..'^ y\0 J; > k iT ^^ X -^ ..^ •'•f V >r •" > > >■ =?■ ,ir > > > ^-v -^ -^ ^ J^, Jff X ^ AN AMERICAN COMMENTARY ON THE NEW TESTAMENT. EDITED BY ALVAH HOVEY. D.D., LL.D. PHILADELPHIA: AMERICAN BAPTIST PUBLICATION SOCIETY, 1420 Chestnut Street. COMMENTARY ON THE Pastoral Epistles, FIRST AND SECOND TIMOTHY AND TITUS; AND THE EPISTLE TO PHILEMON. BY H. HARVEY, D. D. PHILADELPHIA : AMERICAN BAPTIST PUBLICATION SOCIETY, 1420 Chestnut Street. Entered, according to Act of Congress, in the year 1890, by the AMERICAN BAPTIST PUBLICATION SOCIETY, in the Office of the Librarian of Congress, at "Washington. PREFACE. In preparing these notes on the Pastoral Epistles and the Epistle to Philemon, I have made the version of King James the basis, in accordance with the general plan of this work, but have also consulted throughout the Revised Version. "While all the later Greek texts have been carefully examined, I have found my own judgment best satisfied with that of Westcott and Hort ; and this for the most part has been followed. On passages where the reading is still in doubt, I have given a detailed statement of the critical materials for forming a judgment only on the more important ; for, while it is sometimes of interest to the general student to know what is the reading in the more celebrated ancient manuscripts, it remains true that only a trained specialist is really competent to form a valuable judgment in textual criticism. In the commentary each paragraph is prefaced by an out- line of the thought, and the notes are often accompanied by a full translation or para- phrase of the verse or passage under consideration, designed to indicate the writer's view of the exact meaning. I have throughout supplemented my own interpreta- tion by citing the interpretations of commentators, both ancient and modern, whose proved ability, scholarship, and spiritual insight have given permanent value to their views. This has been done freely, on the supposition that this work will come into the hands of many to whom the writings of these commentatoi-s are not accessible, and who would be glad to have access to their views, especially on the more difficult passages. When a topic has required a special and extended dis- cussion, I have placed that discussion in the body of the commentary, and not at the end as an excursus. Closely related as these epistles are to subjects relating fo the constitution of the Chi'istian Church and the character and work of the Chris- tian ministry, I should have been glad of more room for special discussion, but the limits assigned me forbade an extended treatment. The work has occupied for several years the time available to me from the duties of my position in this Seminary. Its imperfections probably no one will see more distinctly than I do. But such as it is, the fruit of no little toil and prayer, I now send it forth on its mission, praying that Gud will graciously accept it, and will make it helpful to students of his word in enabling them to gain a clearer view of the truths unfolded in these inspii-ed epistles. H. Harvey. Hamilton Theological Seminary, Sept. 10, 1888. 8 THE PASTORAL EPISTLES. GENERAL INTRODUCTION. The First and Second Epistles to Timothy and the Epistle to Titus, are called Pastoral Epistles, because addressed to men placed in charge of churches, and occupied chiefly with instruction adapted to those who fill the pastoral office. SECTION FIRST. — THE TIME OF WRITING. Of this, two views have been advocated. One of these, assuming that Paul's martyrdom took place at the close of the Roman imprisonment recorded in the Acts, seeks a place for these epistles within the period described in that book ; the other, on the supposition that the apostle was released from that imprisonment, and nnide missionary tours subsequent to those described in the Acts, places their date within this later period. The former theory is adopted by Lardner, De Wette, Baur, Winer, Wieseler, Davidson ; the latter, by Paley, Neander, Huther, Van Oosterzee, Conybeare and Howson, Alford, Farrar, Schaff, and most later writers. The second of these views is to be preferred for the following reasons : I. 'J'liERE IS NO Scriptural Evidence of Paul's Martyrdom at the Close of THE Roman Imprisonment Recorded in the Acts. — The record there leaves Paul a prisoner, abruptly closing with the statement : " And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God and teaching those things which concern the Lord Jesus with all confidence, no man forbidding him." (Acts 28 : .30, 31.) There is no intimation here, or elsewhere, that this imprisonment terminated in death ; the supposition that it did is, therefore, a pure assumption, without Scripture warrant. On the other hand, it seems incredible that, if the apostle then suffered death, Luke should not have recorded so important a fact. It is true, indeed, that Paul, in his farewell discourse to the Ephesian elders, A. D. 58, saj's : "And now, behold, I hww (5i«a) that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more " (Acts 20 : 25) ; and in this he seems to have a presentiment of his approaching death, precluding the thought of his return to Ephesus and Asia. But this presentiment is plainly off'set by the equally strong presentiment expressed several years later, A. D. 62 or 63, in the epistles written during his Roman imprisonment, where, confident of release and of future missionary work, he says: "I am in a strait betwi.Kt two, havitig a desire to depart and to be with Christ, which is far better: nevertheless, to abide in the flesh is more needful to you. And having this confidence, 1 know {hi&a.) that I shall abide and continue with you all for the furtherance and joy of your faith, that your rejoicing may be more abundant in Jesus Chri.st for hae by ray coming to j'ou again." (Phil. 1 : 23-26 ; 2 : 24.) So strong was this confidence that, in writing, about the same time, to Philejiion at Colosse, he snys : " Withal prepare me also a lodging ; for I trust that through your prayers I shall be 5 6 GENERAL INTRODUCTION, given unto you." (Ver. 22.) Plainly, I know, when used by Paul as here, of his future personal life in tliis world, is not intended to indicate omniscient prescience, but to express a strong present presen'tinient, which may or may not accord with the actual future result. Hence these presentiments with him, as with all men, differed with different moods and circumstances ; and they are truthfully thus recorded by the pen of inspiration. On the question, therefore, of Paul's release and subsequent return to Asia, they can have no decisive influence. But the later presentiment, uttered at Rome during his imprison- ment, was surely more likely to be correct, because founded on the facts of his then present position. II. Universal Patristic Tradition is in Favor of his Release. — The testimony is, indeed, not abundant, but it is all of one import. The earliest witness is Clemens Romanus, belonging to the first century, and probably the "Clement" mentioned (Phil. 4 : 3) as one of Paul's "fellow laborers." He writes of Paul : "After having taught righteousness to the whole world, and come to the extremity of the West and testified before rulers, he was thus freed from the world, and passed into the holy place, having shown himself a most eminent example of steadfastness." [Ep. 1 ad Corinth, ch. 5.) " The extremity of the West," as used in that period by a writer at Rome, would in all j)robability refer to Spain. Certainly it could not refer to Rome. It thus indicates, as indeed does the whole expression, a wider range of missionary work than that described in the Acts, and, consequently, a release and an extension westward of his apostolic labors. Tlie next reference is in the Muratorian Canon, a fragment belonging to the last half of the second century, in which, referring to the Acts, the writer says: "Luke relates in detail, to the Most Excellent Theophilus, the events which transpired under his personal supervision, as also, in a separate place, the suffering of Peter; but (omits) the departure of Paul when he set forth froiu the city to Spain." Eusebius, early in the fourth century, wrote of Paul : " Having, therefore, made a successful defense, report has it that the apostle departed on the ministry of preaching, but having come again to the same city, he was perfected by martyrdom under him." (Nero.) ("Hist. Eccles.," II. 22.) Chryso.stom, near the close of that century, affirms: Paul, "after having been in Rome, again departed for Spain." {Ad. 2 Tim. 4 : 20. ) Jerome also, about the same time, referring to the first Roman imprisonment, said: "Paul was dismissed by Nero that he might preach the gospel also in the regions of the West." ("Vir. lUust.") These testimonies, with similar statements of Epiphanius, Cyril of Jeru.salem, and Theodoret, though not numerous, are authorities of weight, and, so far as appears, they indicate the common tradition of the early churches. There was evidently no opposing view. III. The Pastoral Episti.es, all op Which, by Common Consent, Belong to the Same Period, Find no Place in thi: Historic Period Described in the Acts, but Presuppose a Later Period. — This may be shown from their historical allusions, fiom their diction and style, and from the character and circumstances of the churches as indicated in them. 1. The hi^toriad alhi.<ns .■ (a) At the time of writing the First Epistle to Timothy, Paul had left him at Ephesus, and had gone into Macedonia (1 : 3) ; but this cannot refer to Paul's first visit to Ephcsus, since at that time there was no church at Ephesus, and the apostle, on leaving that city, went, not to Macedonia, but to Jerusalem. (Acts ]8 : lU-21.) Nor can it refer to his second visit to Ephesus and three years residence there ; for, on leaving Ephesus at that time, he did go to Macedonia. Yet, so far from GENERAL INTRODUCTION. Timothy having then been left beliinJ in Ephesus, the apostle had sent him before to Macedonia (Acts 19 : 22); and the salutation (2 Cor. 1 : 1), written soon after, shows that he was with Paul in Macedonia at the writing of that Epistle. And even if Timothy — as some suppose from 1 Cor. 16 : 11 — returned to Ephesus before Paul left, then his presence with Paul so soon after in Macedonia is niaiiifostly inconsistent with the whole tenor of tlie First Epistle to Timothy, as to Paul's intention in leaving him at Ephesus. (/>) At the writing of First Timothy, moreover, Paul was expecting soon to return to Ephesus (I Tim. 3 : 14) ; but, according to Acts 20, he had no such expectation at the leaving there recorded, but was on his way through Macedonia to Illyricum and Greece ; and, as a matter of fact, he did not return to that city. (Acts 20 : 16 ) (c) In Second Timothy, which was evidetitly written at Rome not long before his martyrdom, the apostle says: " Erastus abode at Corinth; but Trophimus have I left at Miletum sick." " The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the book.s, but especially the parchments." (4:13, 20.) These, and several similar allusions in that Epistle, plainly imply that Paul had very lately been in Corinth and Asia Minor ; whereas, if the imprisonment mentioned in the Acts terminated in mar- tyrdom, the Epistle must have been written five or six j'ears after he had left those regions, with which long interval it is impossible to reconcile this language. Moreover, during Paul's last visit to Troas, as recorded (Acts 20 : 6), Timothy was with him, and afterward he repeatedly visited him at Rome. The cloak and book and parchments must have been long since recovered. Nor did he at that time leave Trophimus at Miletum sick ; for this person was with him immediately after at Jerusalem, at the time of hi3 arrest." (Acts 21 : 29. ) Plainly, then, these events belong to a later period, and the writing of Second Timothj' must be referred to a different and later impi-isonment. 2. The sti/Ie and diction of these epistles indicate a later j)eriod. — The Pauline Epistles may be separated into four distinct groups, consisting, the first, of First and Second Thessalonians, written on the second missionary journey, about A. D. 52, 53 ; the second, of Galatians, First and Second Corinthians, and Romans, written on the third missionary journey, about A. D. 55-58 ; the third, of Colossians, Philemon, Ephcsians, Philippians, ami Hebrews, written during the first Roman imprisonment, about A. D. 61-63 ; the fourth, of First and Second Timothy, and Titus, written, if our view is correct, about A. D. 64-68. Each of these groups of epistles is marked by its own special characteristics, plainly distinguishing it from the rest. These differences were occasioned partly by changes in Paul himself and partly by the difference in character and condition of those to whom they were addressed. Compare, for example, Galatians or Romans, of the second group, with Colossians or Ephesians, in the third group, and even the most superficial reader is conscious of a marked change in the language and style, and feels that the writer is dwelling in new realms of thought, and is dealing with new characters and circumstances. In like manner the Pastoral Epistles occupy a distinct place, alike in tlieir range of thought and in their forms of expression, showing peculiarities which, though wholly Pauline, suggest a change in the writer's mental and spiritual standpoint, as well as in the characters and circumstances with which he is surrounded. The natural explanation of this is that this group of epistles belongs to a later period in the apostle's life, and sprang from the advanced experience then attained by him, and from the changed conditions then existing in the churches. 3. The character and circi(7nstances nf the churches, as presented in these epistles, presuppose a later period, (a) The church organization has gained a more fixed and 8 GENERAL INTRODUCTION. complete form. Instead of the many ministries and gifts seen earlier in the church, as in chapter 12, First Corinthians, two offices only are are here emphasized, pastors and deacons ; and these appear, at least in the Ephesian Church, as regularly and fully established. Men are aspiring to places in them, and the required qualifications are distinctly specified. No new elements appear. The church is the same in all essential features as in the earlier period, but it has matured so that its form and order are more distinctly defined and fixed, (b) The schismatics and errorists, whom Paul at an earlier period had predicted as about to arise at Ephesus, in these epistles are seen as already present and drawing away the people. When addressing the Ephesian eldei-s at Miletus, he said: "I know this, that after my departing shall grievous wolves enter in among you, not sparing the fiock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20 : 29, 30.) It is evident that, when these epistles were written, the heretics thus predicted had already appeared ; and one chief object of the epistles, especially of First Timothy, is to guard Paul's assistants against these heretics, and instruct them how to" deal with them. All this, with much more that might be adduced, clearly points to a period later than that embraced in the Acts, as the true epoch to which the composition of these epistles must be referred. Accepting, then, with the majority of recent scholars, the conclusion that these epistles were written subsequent to the first Roman imprisonment, which terminated about A. D. 63, it remains to inquire the probable dates to be assigned them. Of necessity, these must be more or less conjectural. Second Timothy, it is evident, was written not long before the apostle's death, which, according to the most probable accounts, occurred A. D. 67 or 68 ; and as these epistles have so much in common, they probably belong to the same general period. The following outline of the apostle's course after the first imprisonment is, at least, not impi'obable. In accordance with the purpose expressed not long before his release (Phil. 1 : 26 ; 2 : 24 ; Philem. 22), after that event, A. D. 64, he returned to Macedonia and Asia Minor, visiting and strengthening the churches he had planted. If the statement of the Muratorian Canon and of Chrysostom, with other Fathers, is correct, he then journeyed, perhaps by way of Rome, to Spain, and there labored for a season in the work of evangelization, thus accomplishing the purpose expressed many years before. (Rom. 15 : 14.) About A. D. 65 or 66, he returns to the East, and labors again at Ephesus ; and then, leaving for Macedonia, he writes from that province, A. D. 65 or 66, the First Epistle to Timothy, whom he had left in charge of the Ephesian Church. From Macedonia he seems to have sailed, with Titus, for Crete, spending a season preaching the gospel and organizing churches in that island. Leaving Titus there to complete the work of church organization, he probably returned, by way of Macedonia and Troas, to Ephesus ; and, passing thence to Miletus, where he left Trophimus sick, he sailed from that port to Corinth, where Erastus remained. (2 Tim. 4 : 20.) From some point in this journey he sent, A. D. 66 or 67, the Epistle to Titus, with instructions as to the guidance of affairs in Crete, and direction to come to him at Nicopolis, in Epinis, where he intended to winter. (3 : 12. ) Soon after, perhaps at Nicopolis, he is again arrested, and we next find him at Rome in prison. It was near the close of the bloody Nero's reign ; and, instead of dwelling " in his own hired house," as in the former imprisonment, with freedom to preach the gospel, the apostle now, "as a malefactor," is thrust, chained, into a Roman dungeon. Such is the peril of his position that most of his friends forsake him ; and when he stood arraigned before the Imperial Court on the first charge in his accusation, he was absolutely alone — all men GENERAL INTRODUCTION. 9 forsook him. lu tlie vast throng wliich, in that august presence, listened to his noble defense of the gospel, no Christian ventured to appear. But the Lord stood with him ; and on that charge he was acquitted. Another charge, however, remained ; and he is remanded to tlie dungeon to await the new ordeal, whicli he confidenily expects will result in condemnation and death. It was at this point — probably early in the fall, A. D. 67— Paul wrote the Second Epistle to Timothy, exhorting him to hasten his coming to Rome, and giving him his last charge as a minister of the Lord Jesus. At his second trial, according to the tradition, he was condennied to decapitation ; and early in the summer, A. D. 68, the apostle, led forth from the city by the Ostian Way, was beheaded. SECTION SECOND. — THE GENUINENESS. The Pauline authorship of the Pastoral Epistles was not called in question during the Patristic period, except, as was natural, by some of the Gnostics, who had dogmatic reasons for opposing them. They are quoted as genuine by the Apostolical Fathers, Clemens Romanus, Ignatius, and Polycarp. They are found in the Peschito Syriac Ver- sion, and in the Muratoriau Canon, both belonging to the last half of the second century, the one representing the common view of the Oriental churches, the other that of the churches of the West. The latter, in its catalogue of Paul's Epistles, says : " nd Titinn una, et ad Timotheum dum/' (To Titus one, and to Timothy two.) They were received as genuine by the earlier Fathers, as Justin Martyr, Irenaeus. Clement of Alexandria, Theo- philus, and Tertullian ; all of whom either quote from them, or refer to them, as the writings of Paul. Among the later Fathers the testimony is full and explicit, but need not be cited in detail, since Eusebius, of the fourth century, in his "Canon of Scriptures," ranks these epistles among the HomoJef/omeita, or sacred writings whose genuineness and inspiration were unquestioned in the orthodox churches. (" Hist. Eccles.," III. 25.) The external proof is absolutely complete ; and through all the Christian ages until a very recent period the Pauline origin of these epistles has been unhesitatingly acccjited. Of late, however, this has been violently assailed, especially in Germany. Schleiermacher led the way by questioning the genuineness of First Timothy. Eichhorn and De Wctte denied the Pauline authorship of the three epistles, but placed the date of their composi- tion in the first century and conceded them a place in the New Testament Canon. Baur and the Tubingen school held them as spurious, and assigned them to the second century. Most of those who impugn their genuineness, as Davidson, assign them a place, though secondary, in the New Testament, as the well-meant productions of good men, living near the apostolic age, who wrote under the name of Paul, from a desire to give a|)ostolic authority to doctrines and instructions, in themselves true and useful, and in actual accord with those of the apostle. A full discussion of the question, entering into all its details, would occupy more space than the plan of tliis work admits. This will be found in other accessible works. See Davidson's " Introduction to the New Testament," where, in the later editions, the arguments against their genuineness are exhaustively presented. Also, Huther's "Introduction to the Pastoral Epistles," in 3Ieyer's " Commentary "; Wies- inger's "Introduction " to these epistles in " Olshausen's Commontarj' "; and esjiecially the Prolegomena to these epistles in Alford's " Commentnry " (vol. ;S, Am. ed.) ; in all of which their PauliiH> authorship is maintained. A valuable summary of the discu.'^sion will be found in Smith's "Dictionary of the Bible," in the article on "The Ejiistles to Timothy." The chief objection urged against the genuineness of these epistles may be thus stated : 10 GENERAL INTRODUCTION. First : These epistles in their historic allusions find no place- in PauVs life as recorded in the Acts ; theij cannot., therefore, have been loritten by him. This objection rests on the assumption that the apostle's death occurred at the close of the period covered hy the Acts — an assumption wiiicli, in tlie above examination of the time of writing these epistles, we have found wholl}' unwarranted either by Scripture or history. If, as has been shown, Paul was released, and lived several years beyond that period, performing missionary tours and continuing his supervision of the churches, there was ample place in his life for these epistles, and the circumstances they present become every way natural and reasonable. Indeed, this single fact removes almost all the objections to the genuine- ness of these epistles, by adequately accounting for the historic allusions and the peculi- arities they present. Second : The language and style are not Paidine. The epistles do not exhibit that vigor and coherence of thought which are found in Paul's writings ; and they contain a considerable number of words and phrases not used in the other epistles ascribed to him. To this it may be replied : Without doubt these epistles have peculiarities which markedly distinguish them from other Pauline writings, but this by no means disproves their genuineness. Such diflferences would necessarily exist from the circumstances under which they were written. They were composed several years after the others, when the apostle was older and more infirm, and his modes of thought and expression would natur- ally be modified. They were written, not to churches for public use, but to familiar friends ; the elaboration and order which characterize most of his other writings could not here be expected, and would, indeed, be unnatural. The subjects here are, for the most part, different from those treated in the other epistles, rendering necessary the use of new words and phrases. jMost of the other epistles were dictated to an amanuensis, whereas these were probably written by his own hand — a fact explaining many of their peculiari- ties. The difference in diction and style, however, has been greatly exaggerated. In point of fact, the number of peculiar words and phrases is not essentially greater than in some of the acknowledged epistles of Paul. Farrar states the results of research on this point thus : "There are no less than one hundred and eleven peculiar terms in the Epistle to the Romans ; one hundred and eighty-six in the two Epistles to the Corinthians ; fifty- seven and fifty-four respectively in the short Epistles to the Galatians and Philippians ; six even in the few paragraphs addressed to Philemon. It is not, therefore, in the least degree surprising that there should be seventy-four in the First Ejiistle to Timothy; sixty- seven in the second, and thirteen in that to Titus." ("Life and Work of St. Paul," p, 613, Am. ed.) If, then, we consider the greatly altered circumstances under which the now aged and infirm apostle is writing these letters to his trusted assistants, and the Avidely different subjects he is treating, it becomes evident that a marked difference of dic- tion and style is to be expected. Were such a difference wanting, this fact might go far to discredit their genuineness. All literature is full of examples of such differences in the same writers, writing at different periods of life, treating of different subjects, and ad- dressing different persons. No man ordinarily writes a letter to a familiar friend with the elaborateness that he would use in a treatise or a public discourse. No author is always at his best. How wide is the gulf, in power and wealth of thought and sj)lendor of diction, between "Paradise Lost" and "Paradise Regained" ! The critic, reasoning on merely internal and subjective grounds, would find far more reasons for denying that the latter was written by Milton, than can be adduced for denying Paul's authorship of the Pas- toral Epistles. In fact, such criticism is wholly false in principle, and, were it generally GENERAL INTRODUCTION. 11 applied, the genuineness of many productions of our best authors would be put in doubt, and no inconsiderable part of our literature be pronounced spurious. Besides, these pecu- liar words and phrases are the comparatively rare exceptions ; the ordinary currents of thought and forms of expression are confessedly those of the acknowledged epistles of Paul ; and it is far more difl&cult to account for this almost universal Pauline cast of thought and expression, which no imitator could possibly produce, than to account for these occasional divergencies from his earlier writings. The hypothesis of forgery in the case of these epistles devolves on its advocate the utterly hopeless task of explaining the all-pervading presence in them of the well-defined, distinctive thought and feeling and expressions of the Apostle Paul — a presence which does not reveal itself nierelj' in occa- sional coincidences, but colors and permeates the whole substance and spirit of these pro- ductions. Third : The advanced church organization and the form of the heresies seen in these epistles belong to a period later than the age of Paid. The church organization, it is said, is an incipient hierarchy, and the heretics are the Gnostics, both of which fiicts point to the post-apostolic age as the time of composition. Let us examine these objections : 1. T he alleged advanced ecclesiasticism. [a] Hierarchical tendencies, it is said, appear in the rules relating to the clergy. But if so, it is singular that the terms " bishop " and "elder" are still used as perfectly synonymous, plainly designating the same officer (Titus 1 : 5, 7) ; that between the bishop and deacon no intermediate officer appears (1 Tim. 3 : 1-8) ; that no sacerdotal dignity or function is assigned to the clergy ; and that there is no hint even of the presiding presbyter in the church college of presbyters, who, as " first among equals" {primus inter pares), appears so prominent in the second century : but the presbyters are evidently, as yet, all on the same level. The only advance seen in church organization is that the permanent officers, the pastors and deacons, are made more prominent, while those exercising special functions and miraculous gifts, who appear in the earlier epistles (1 Cor. 12), fall here into the background — an entirely natural fact, on the hypothesis of the composition of these late in the apostle's life. (/>) It is farther objected, that the clergy arc forbidden to remarry (1 Tim. 3 : 2), and that the term "widows" is used to designate an order of consecrated virgins in the church (1 Tim. 5 : 3-16), both of which point to a state of things which did not arise till the second cen- tury. But these objections are based upon a misinterpretation. A careful exegesis will show that the restriction, that the bishop be "the husband of one wife," does not forbid re- marriage after the death of a former wife ; and that the passage relating to widows not only contains no hint of a body of consecrated virgins, but the only body to which it does refer is one composed of widows maintained by the church, among the conditions of ad- mission to which are that the applicant has been "the wife of one man" and has "brought up children." To interpret the word when, in the immediate connection, it is used of the "younger widows," as meaning virgins, is a gross violation of the law of context, one of the primary principles in exegesis, and is, to the last degree, forced and unnatural. In truth, the church, as seen in these epistles, retains all its original sim- plicity of organization, and differs from that seen in the earlier epistles only in that its permanent features have become more distinct, while the features that were merely tem- porary are disappearing. 2. The alleged later form of the heresie. referred to in these epistles. Tlie language used in describing these, it is said, points to the Gnosticism of the second century. Thus " the oppositions (irTifleV.ts) of science (yvui<7ea.«) falsely so called" (1 Tim. G : 20) ; "forbidding 12 GENERAL INTRODUCTION. to marry and commanding to abstain from meats" (4 : 3) ; the ''endless genealogies" (1 : 4), and the doctrine "that the resurrection is passed already " ( 2 Tim. 2 : 18), are all features of the Gnostic systems, as they appear in the second and in the following cen- tury. To this it may be replied : Without question, these false tendencies appear in the later Gnosticism ; but it is equally certain that the germs of the Gnostic heresies existed in the apostolic age, especially in the churches of Asia Minor. This is plain from the Epistles to the Colossiaus and the Ephesians, in which, especially the former, these heret- ical tendencies appear even more distinctly than in the Pastoral Epistles. In this epistle, written as early as A.D. 61-63, the apostle exhorted the Colossians to beware of " philo- sophy and vain deceit," a "voluntary humiUty and worshiping of angels," "a show of will-worship, and humility, and neglecting of the body." (2:8, 18, 23.) But neither here nor in the Pastoral Epistles is there any evidence of a developed system of Gnosti- cism, as in the second century. These heresies are in their incipiency ; and they affiliate even more nearly with Jewish than with Gnostic errors. The heretics aspire to be " teachers of the law " (1 Tim. 1:7); they give "heed to Jewish fables " (Titus 1 : 14) ; they are zealous in "strivings about the law" (Titus 3:9); all of which connects them, not with the developed forms of Gnosticism of the second century, but with the perverted Judaism which arose from contact with Oriental theosophy, and which is known to have existed in the first century. The ascetic features, also, of these heresies are more natur- ally referred to Jewish tendencies ; and the doctrine that the resurrection is already passed, being fulfilled in regeneration, is as probably referable to the old Sadduceism. Finally : The criticism which seeks to set aside the clearest external evidences of the genuineness of these epistles by purely subjective and internal considerations, not only utterly fails, as we have seen, to substantiate tht-se considerations, but is, in its whole pro- cedure, false in principle. It selects and emphasizes a few pecuHarities (which certainly the circumstances reasonably explain), and then seeks by these to prove the spuriousness of these epistles ; while it ignores the vital and decisive fact, that the pervading spirit, the ordinary type of thought, and the diction in general are essentially Pauline, and bear throughout the impress of the great apostle. Indeed, some of the most characteristic and magnificent Pauline passages, in which it is impossible to doubt his hand, occur in these very epistles. Were a rhetorician selecting from the whole New Testament passages to represent more clearly and forcibly the doctrine and spirit and style of Paul, it would be difficult to find any more suited to his purpose than these epistles affijrd. Take, for example, such as these : 1 Tim. 1 : 12-17 ; 3 : 14-16 ; 5 : 11-16. Titus 1 : 1-4 ; 2 : 11-14 ; 3 : 1-7. 2 Tim. 1 : 3-14 ; 2 : 8-14 ; 4 : 1-8. They are full of his most characteristic lan- guage and forms of thought, and breathe throughout his elevated Christian spirit. SECTION THIRD. — TIIE LITERATURE. The literature of the Pastoral Epistles is very extensive ; but we shall here note only the more important and accessible works. Among the Reformers, Luther, Melanchthon, and Calvin wrote on them : the commentaries of the last named have great value even at this day, and will be found in the Edinburgh translation of his works. Of the later Con- tinental commentaries, the following should be nientioncd : that of Wicsingor, which forms a part of Olshausen's "Commentary " ; that of Van Oosterzee, found in Lange's " Com- mentary," which is specially valuable, ahke in its exegetical and in its doctrinal and prac- tical notes; that of Huther, in Mej'er's " Commentary," which is of high value, espe- cially in its very satisfactory and exhaustive " Introduction " ; that of Beck, "Exposition GENERAL INTRODUCTION. 13 of the two Epistles of Paul to Timothy" {Erkldrung der zivei Briefe Pauli an Timo- theus, 1879). an admirable and iiiiineiitly evangelical exposition ; that of Ilofniann, "The Epistles of Paul to Titus and Timothy" {Die Briefe Pauli an Titus mid Timothtus), 1874, which forms a volume in his " New Testament Commentary." "The First Epistle of Paul to Timothy" {Der erste Briefe Pauli an Timotheus), von H. Koelling, Berlin, 1882, who shows the Pauline authorship from internal grounds, answering especially tiie argument from linguistic considerations. The three first named are made accessible to English readers in excellent translations. Of other Continental authors, we may mention Mack, whose " Commentary on the Pastoral Epistles " {(Jomm. ueher die Pastoral Briefe), Tubingen, 1836, represents the Roman Catholic interpretation; Matthies' "Exposition of the Pastoral Epistles," etc. (ErJdarung der Pastoral Briefe, mit. hes. Bezielning avf Anthentie und Ort und Zeit der Ahfassting), Griefswald, 1840; and De Wette, whose brief, but learned work (which includes Hebrews) has much value ; the most important points in all these, however, will be found in the later works mentioned above. Of Ei!glish and American authors, if we pass by the older commentators, whose works have been, for the most part, superseded, we should specially mention the commentaries of Dean Alford, whose "Prolegomena" to these epistles, as well as his notes and critical apparatus, are of special value ; of Bishop Ellicott, distinguished for thorough and scholarly exegesis ; of Bishop Wordsworth, of less value in exegesis, but very full in patristic learning and citations ; of Principal Fairbairn, whose work, entitled "The Pas- toral Epistles; The Greek Text and Translation, Expository Notes, and Dissertations," is marked equally by rare good sense and by rich Biblical scholarship ; and of Fausset, in- cluded in the "Commentary of Jamieson, Fausset, and Brown," which, though brief, is, in commenting on these epistles, remarkably judicious, and gives the results of very careful and scholarly investigation. Of the older commentaries, that of Henry, though lacking in critical value, excels here, as everywhere, in the wealth of its doctrinal, experimental, and practical suggestions ; and that of Dr. Gill, though antiquated, is often rich in its recondite (especially rabbinic) learning, and in its profound doctrinal and spiritiial insight. Of general works, we may note as valuable for the understanding of these epistles : Neander's "Planting and Training of the Church" Schaff's "History of the Apostolic Church " ; Conybeare and Howson's "Life and Epistles of St. Paul" ; Paley's "Horge Paulinae." On the genuineness of these epistles, the work of Otto, entitled " The His- torical relations of the Pastoral Epistles anew Examined," is remarkable for its full state- ment of the external evidences; and on the chronologj', Wieseler's "Chronology of the Apostolic Times" {Chronologie des Apost. Zeitalters) is esteemed as most satisfactory by those who deny a second Roman imprisonment. For discussions on special topics in the epistles, it is hardly necessary to add, see Home's " Introduction," edited by Tregelles ; Smith's Dictionary of the Bible" ; Alexander's, Kitto's "Cyclopedia of Biblical Litera- ture" ; and McClintock and Strong's "Cyclopedia." INTRODUCTION TO THE FIRST EPISTLE TO TIMOTHY. SECTION FIRST. — SKETCH OF TIMOTHY's LIFE. Timothy was probably a native of Lystra, in Lycaoiiia. His fatlier was a Greek, but his mother a Jewe.ss. (Acts 16 : 1-3.) He was early instructed in the Scriptures, and, under the pious influence of his mother, Eunice, and his grandmother, Lois, was doubtless trained in the knowledge and observances of the Hebrew religion. (2 Tim. 1 : 5 ; 3 : 14, 15.) His conversion seems to have occurred under Paul's ministry, during the apostle's first visit to Lystra, on the first missionary journey (a. d. 48—19) ; for Paul commonly refers to him as "his own son in the faith." (1 Tim. 1 : 2; 2 Tim. 2:2.) On the second missionary journey, A. D. 51-54, Timothy, being "well reported of by the brethren that were at Lystra and Iconium," was selected by the apostle as his assistant in the missionary work, and, after his circumcision (Acts 16 : 3), was formally set apart to tlie work by the laying on of the hands of the presbytery. With this were connected the laying on of Paul's hands as an apostle, imparting the special, miraculous gifts of the Holy Spirit, and also certain prophetic utterances pointing out his divine call, as in the case of Barnabas and Saul (Acts 13:2), and perhaps predicting the future usefulness of the youthful minister. (1 Tim. 1 : 18 , 4 : 14 ; 2 Tim. 1 : 6.) Thenceforward to the end of Paul's life, he remains the loved and trusted friend and companion of the apostle, associated with him in all the perils and labors and triumphs of Ins wonderful career ; and the latest words of Paul, written just before his martyrdom, were sent to this true and faithful disciple. Frequent notices of him are found in the Acts and the Pauline Epistles. From Lystra he accompanied Paul through Asia Minor to Macedonia, and assisted in planting the gospel at Philippi (Phil. 2 : 22) and probably in Thessalonica. At Berea he is left behind, with Silas, when Paul is driven away ; and from this place, or from Athens, he was sent back to Thessalonica to guide and strengthen the imperfectly instructed and persecuted church there. (1 Thess. 3:2.) On leaving, he came, with Sihus, to Paul at Corinth, where he labored in the establishment of the gospel, as also in the neighboring cities of Achaia. (Acts 18 : 5; 1 Thess. 3:6.) His name, with that of Silas, is associated with Paul's in the two epistles to the Thrssalonians written at Corinth, and liis .service in that city is mentioned with high commendation. (1 Cor. 1 : 19. ) On the apostle's third missionary journey he is again seen with him at Ephosus ; and near the close of the three years spent there, he is sent to Macedonia and Achaia on special service to the churches in those regions. (Acts 19 : 21, 22 ; 1 Cor. 4 : 17 ; 16 : 1 1.) Returning, he is present with the apostle when, in Macedonia — probably in the autumn. A. D. 57 — the Second Epistle to the Corinthians is written (2 Cor. 1:1); and in the following winter, A. D. 58, he is laboring with Paul at Corinth, when the Epistle to the Romans is written, as he there unites in the salutations sent to friends at Rome. (Rom. 16 : 21.) 15 16 INTRODUCTION TO THE FIRST EPISTLE TO TIMOTHY. On Paul's return eastward through Macedonia, Timothy was in the coiupanj' that preceded him from Pliilippi and waited for liim at Troas. (Acts 20 : 5.) His subsequent course at this time is not indicated. It is not certain whether he accompanied the apostle to Jerusalem, and was with him during the two years imprison- ment at Caesarea and the voyage to Rome. But he was with him during the first Roman imprisonment, — A. D. 61-63, — as he is mentioned with glowing eulogy in some of the epistles written at that tiuie (Col. 1:1; Pliilem. 1 ; Phil. 1:1); and in this last epistle Paul speaks of his intention to send him to Philippi for the comforting of the church there. (2 : 19-2o.) If the Epistle to the Hebrews belongs to this period, it was probably at this time that Timothy suffered imprisonment at Rome (Heb. 13 : 23), and possibly there, in the presence of the Roman Imperial Court, witnessed the " good confession before many witnesses." (1 Tim. 6 : 12. ) After the release of Paul from the first imprisonment at Kome, A. D. 63 or 64, his career, like that of the apostle, is not certainly known ; but A. D. 65 or 66 he is with Paul at Ephesus, and on Paul's passing into Macedonia, Timothy is left behind to act in the apostle's place during his absence. (1 Tim. 1:3.) The separation seems to have been one deeply sorrowful to Timothy, who doubtless trembled in view of the responsibihties thus devolved on him. (2 Tim 1:4.) At a later period, — in the fall, A. D. 67, — the apostle, then a prisoner at Rome, writes the Second Epistle to Timothy, charging him to hasten his coming to that city and giving to him his farewell counsels. Beyond this, nothing is certainly known respecting this chief assistant of Paul. Whether he actually reached Rome before the apostle's mar- tyrdom, and thus was present to cheer him in the closing scenes, is now unknown. Ecclesiastical tradition, which, however, is colored by hierarchical interest, makes him the first Bishop of Ephesus ; but this is in direct conflict with the whole tenor of the Epistle, in which he everywhere appears, not as bishop, but as an assistant of the apostle ; nor is there a shadow of support for the tradition in authentic history. He is reported as having suffered martyrdom under Domitian or Trajan. The character of Timothy, as seen in Scripture, is one of rare beauty. He seems to have suffered, like the apostle, from ill health, probably occasioned by the hardships and privations of the missionaiy life. It is not improbable that these " often infirmities " tended to depress his spirits (1 Tim. 5 : 23), and led to a certain timidity, which gave occasion for the exhortations of Paul, summoning him to courage and fortitude in the perplexing and responsible posts he occupied. (1 Cor. 16 : 10 ; 1 Tim. 4 : 12 ; 2 Tim. 1:7.) But nowhere is there any indication of a real failure of faith. From his call at Lystra, A. D. 51, to the end of Paul's life, A. D. 68, he appears as the loved and trusted companion and helper of the apostle, never swerving from the truth of the gospel, never shrinking from the post of toil and danger and .suffering, and never failing either in fidelity to the trusts committed to him, or in love and loyalty to Paul or to Paul's great Master. SECTION SECOND. — THE TIME AND OCCASION OF WRITING. It has already been shown that this Epistle falls within the period between the first and second imprisonment of Paul at Rome, and may probably be dated A. D. 65 or 66. The apostle had been laboring at Ephesus, but, on taking his journey to Macedonia, had left Timothy behind to act in his place in the Ephesian Church. There were two sources of grave anxiety. False teachers were arising in that church, apparently Jewisli in their origin, "desiring to be teachers of the law," who taught that, tlirough an.sterities and a certain secret knowledge, men attain a higher holiness than through faith in Christ and INTRODUCTION TO THE FIRST EPISTLE TO TIMOTHY. 17 works of practical piety. This was accompanied by a debased ethical standard, and a factious, disorganizing spirit. The other matter of anxiety related to the right organiza- tion and practical administration of the church by the admission to official station oidy of duly qualified men ; by the proper dispensing of the charities of the church, especially in the case of widows ; by the maintenance of quiet obedience to masters on the part of Christian slaves, and by the repression of the inordinate love of earthly gain which prevailed, especially among the heretical class, in that wealthy and luxurious capital of Proconsular Asia. The position of Timothy — as representative of the apostle in that large and influential church, and as presiding over affairs among elders, some of whom must have been much older than himselt^ — was one of great and delicate responsibility. It was specially important that his power to act by the authority of the apostle be fully authenticated, and he be given clear and explicit instructions for his guidance. Paul therefore, after reaching Macedoni:i, sends this Epistle to him, an Epistle which, while admirably adapted for this immediate end, was also fitted to be a guide for church and ministerial action through all after ages. SECTION THIRD. — THE CONTENTS. No formal, sj'stematic arrangement is found, as was to be expected in an epistle to a personal, familiar friend. The topics follow each other naturally, but apparently without premeditated order. Chapter First. — Address and salutation (1, 2); his purpose in leaving Timothy at Ephesus (3, 4) ; the character of the false teachers of the law whom he is to withstand (5-7); the excellence and true end of law, which these pervert (8-11) ; Paul's thank- fulness to God for his conversion and call to the ministry, notwithstanding his sin in persecuting the church (12-17) ; solemn charge to fidelity in his ministry (18-20). Chapter Second. — The duty of public prayer for all men, especially for rulers, grounded on God's provision of mercy for all (1-7) ; the position and duties of the sexes in public worship (8-15). Chapter Third. — The qualifications required in a bishop (1-7) ; those required in deacons (8-13) ; necessity of attending to these instructions, from the dignity of the church as the house of God, and its importance as the pillar and ground of the truth (14-16). Chapter Fourth. — Prediction and description of a departure from the gospel (1-5) ; foolish and superstitious fables are to be avoided, and practical piety, rather than austerities, to be cultivated (6-10) ; solemn admonition to personal holiness and ministerial fidelity (11-16). Chapter Fifth. — The spirit and manner in which admonition is to be given (1, 2) ; the duty of the church in regard to the care of widows (3-16) ; directions as to the compensation, discipHne, and selection of elders (17, 18). Chapter Sixth. — The duties of Christian slaves to their masters (1, 2); the evil character and influence of those who, opposing this instruction, teach a diffterent doctrine (3-5); godliness with contentment great gain (6-10); Timothy, as a minister of God, must pursue high and holy objects (11-16) ; the rich must not trust in riches, but in God 17-19) ; solemn closing charge to Timothy to be true to the great trust committed to him, and an invocation of God's grace upon him (20, 21). THE FIRST EPISTLE TO TIMOTHY. CHAPTER I. PAUL, an apostle of Jesus Christ by the corumand- ment of God our Saviour, and Lord Jesus Christ, which is our hope ; 2 Uuto Timothy, my owu son in the faith: Grace, mercy, and peace, from (jod our Father, and Jesus Clirist our Lord. 1 Paul, an apostle of Christ Jesus according to the couimandiuent of God our Saviour, and Christ Jesus our hope; unto Timothy, my true child iu faith: 2 Grace, mercy, peace, from God the Father and Christ Jesus our Lord. Ch. I: 1-2. Address AND Salutation.— Paul, an apostle by divine commandment, addresses Timothy as his true child in the faith, and invokes on him grace, mercy, and peace from God our Father and Christ Jesus our Lord. 1. Paul, an apostle of Jesus Christ. The word 'apostle' signifies: 1. One sent — used of messengers sent by the churches (iCor. 8:23) ; of Bamabas and Saul as, under tlie direction of the Holy Spirit, sent by the church at Antioch to the missionary work (Acts 13: 2-5) ; and of Christ, assent by God for the salvation of men. (Heb. 3:i.) 2. One spe- cially appointed to the apostolic office^ as the Twelve (Lukeie: n-ie), and as Paul ( acw 22 : u, is ; Gal. 1:1, u-20.) The word is used here in the second of these senses, designating Paul as one called to the apostolic office, and invested with its authority. Here, however, as Paul's apostolic authority would not be questioned by Timothy, his companion and fellow la- borer, it is not emphasized and proved, as in the Epistles to Corinth and Galatia, but is mentioned to indicate that the Epistle is not simply one of personal friendship, but has also an official character, and to certify to all readers alike the divine authority of the in- struStions herein given and the official position of Timothy as an authorized assistant and delegate of an apostle. By (or, according to) the commandment. Compare Titus 1 : 3. For this commandment, see Acts 19 : 15; 22: 21 ; 26 : 17, 18. Of God our Saviour. This expression, which is frequent in the Old Testa- ment, as Ps. 24 : 5; 51 : 14; Isa. 45 : 15, and is occasionally found elsewhere in the New Tes- tament, as Luke 1 :47; Jude 25, is used by Paul only in the Pastoral Epistles, and may indicate that they were written at a later period of life than the other Epistles. (1 Tim. 2:3; 4:10; Tltun 1 : 3; 2:10; 3:4.) The Conception. however, of salvation as originating with God the Father is one common to all his epistles. (Col. 1 : 13 ; 1 Cor. 1 : 21.) And Lord Jcsus Christ, which is our hope. All our hope is in him, in what he was and did on earth, what he is for us in heaven, and what he will be, and will do, for us hereafter. Compare Col. 1 : 27. "Not merely the author of hope, nor the object of it, but its very substance and foun- dation." (Ellicott.) "In him alone resides the whole substance of our salvation." (Cal- vin.) 2. Unto Timothy, my own (or, genuine) son in the faith. This refers to him: 1. As converted under Paul's ministry, probably during the apostle's first visit to Lystra. (Acts 14:6-20.) It thus indicates the special spir- itual bond which binds him who is the means of conversion to the soul converted, so often referred to in Scripture (i Cor. 4: u-n; g»i. 4: i9) ; a relation which is represented as indissoluble even by death, and as recognized before God at the last day. (i thpss. 2: i», 20.) It will then constitute the Chri.stian's "crown of rejoic- ing" ; his "glory and joy." 2. As faithful to the doctrines and worU of Paul, a true rep- resentative of the apostle's life and spirit and teachings, and thus, as bearing his spiritual likeness, his " genui7te son in the faith." Grace, mercy, and peace. This invocation of a threefold blessing, asking mercy as well as grace and peace, is found only in the Pas- toral Epistles (2 Tim. 1:2; Titus 1:4; and in 2 John 3) ; a fact which, so far from disprov- ing the Pau'ine authorship of these epistles, is a strong proof of their genuineness; for no imitator, in a place so conspicuous as the sal- utation, would have made .«<> marked a devia- tion from the apostle's well-known form. It is far more natural to think that Paul, writingin his old age tO'assistants specially beloved, and for whom he felt the keenest solicitude, in- serted the additional prayer for "mercy," as springing from his own enlarged experience I'J 20 I. TIMOTHY. [Ch. T. 3 As I besought thee to abide still at Epbesiis, when I went into Macedonia, that thou mightesl charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, 3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that tbou migbtest charge certain men not to teach a diflerent doctrine, 4 neither to give heed to fables and endless genealogies. and his deep interest in them. 'Grace,' in the language of Paul, denotes God's free, un- merited favor. 'Mercy and peace' are the twofold manifestations of that favor; the former objectively, in justification, forgive- ness, or remission of sin, and adoption into God's family; the latter subjectively, in re- generation and sanctification, the peace which flows from a consciousness of reconciliation and union with God. The whole expression is designed to invoke on Timothy all the full- ness of blessing which comes through the gos- pel. From God our Father and Jesus Christ our Lord. The union of Christ with the Father, above in the commission of Paul as an apostle, and here in this invocation, of necessity involves his co-equal divinity; to place a creature, even the most exalted con- ceivable, thus side by side with the Infinite God, would be impious. God alone can stand to us in the relations and fulfill the oflBces here indicated. "Our Lord Jesus Christ is un- doubtedly and undeniably God, because he is our hope and trust; now, if he were no more than a man, though never so excellent, to make him ' our hope' would be to make our- selves miserable; for 'cursed is the man that trusteth in man, and maketh flesh his arm.' (Jer.l7:5.)" (Burkitt.) 3-4. Timothy Exhorted to Eemain at Ephesus. — As Paul, when going to Mace- donia, had urged Timothy to remain at Ephe- sus, that he might hold in check certain here- sies and false tendencies, so now also he wills that he continue there for that purpose. 3. As I besought thee. Mark the tender- ness and gentleness of Paul to his assistant; he did not command, but he besought him. It im- plies, perhaps, some reluctance on the part of Timothy to be separated from the apostle, and to assume a position responsible and difficult as that of the representative of the apostle in this great city. When I went unto (or, ions setting out for) Macedonia. The expression does not absolutely decide that the apostle was at Ephesus when he thus besou^rht Timothy; but, taken with the context, this is certainly tlie natural interpretation. To abide still iu Ephesus. Timothy was then at Ephesus, and the apostle desires him to remain there. This journey of Paul to Macedonia, therefore, cannot be the one referred to in Acts 20 : 1 ; for at that time Timothy was not left at Ephe- sus, but had been sent before to Macedonia (Acts 19:22), where he evidently remained after the apostle's coming, since he is associated with Paul in the salutation of the Second Epistle to Corinth, which was soon after writ- ten from Macedonia. (2 Cor. 1:1.) That thou mightest charge some. He is to hold in check certain persons in regard to the fol- lowing things: That they teach no other doctrine — that is, no different, opposing doc- trine to that tiiught by Paul. It thus appears that it was among the teachers of the church these dangerous tendencies existed, and that the prophecy of the apostle, uttered eight years before, while taking leave of the elders of Ephesus, was already fulfilled when he said : "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20 : so.) 4. Nor give heed to fables and end- less genealogies. These fables (ixvOoi), without adequate reason, have been referred to the speculations of that Gnosticism which prevailed in the second century', whereas they seem plainly to have been Jewish. They are described in ch. 4 : 7, as "pro- fitne and old wives' fables," and in Titus 1 : 14 as "Jewish fables." Probably they were such as abound in the Kahbinic writings and wliich, as contemporary writers, Philo and Josephus, snow, prevailed especially among the Oriental Jews. The ' endless gene- alogies' have been variously explained: («) Of the emanations of a>ons, as taught in the later Gnosticism ; thus Iren»us and Tertullian among the Fathers and many modern exposi- tors; (/;) of Jewish genealogies, such as are found in the Old Testiiment, but e.spocially iu the Rabbinical books, and to which the Ori- ental Jews gave an allegorical interpretation. The latter seems the more probable view, as in Titus 3 : 9 these genealogies are connected with "strivings about the law." From the standpoint of the Judaizing Chri.stians, these genealogies, showing descent from Abraham Ch. I.] I. TIMOTHY. 21 which niiuister questions, rather than godly edifying which is iu fuith: so do. 5 Now the end of the comiuandnient is charity out of a pure heart, and o/ a good couscieuce, and 0/ faith unfeigned: (i I'loiu wliich some having swerved have turned aside unto vain jangling: the which minister questionings, rather than a ' dis- 5 jjensation of God which is in laith: m do 1 now. But the end of the charge is love out of a pure hiart and 6 a good conscience and faith unteigned: fnini which things some having -swerved have turned aside unto 1 Or, atewardskip 2 Or. mitaed the mark. and a consequent cluim to the promises made to him, were of supreme importance; but, as Herod had caused the public registers of gene- alogies formerly kept in the Temple to be destroyed, and there were now no means of verifying them, the ditBculties respecting them must needs be 'endless,' and the discussion of them, while leading to no useful result, would minister only to strifes. Thus, in substance. Van Oosterzee, Wordsworth, Ellicott, and /, Iford. The which (they being such as) minister questions (controversies) rather than godly edifying (or, the dispensation of God) which is in faith. The reason for holding in check these false tendencies: they serve to foster the spirit of controversy, but fail to supply truth, that food of the soul which God dispenses in the gospel, and which is received only in faith. This alone has real worth ; for only through divine truth are the souls of men regenerated and sanctified. (1 Peter 1 : 23 ; John 17 : 17.) The dispensation of God is the reading found in all the older manu- scripts, and sustained by all the best editors; 'godly edifying' rests upon no critical au- thority. 5-7. The False Teachers of the Law Descrihed.— The design or end of the mes- sage with which Timothy is charged is love, springing from a pure heart, a good con- science, and a genuine faith; but the false teachers, because failing of these qualities, have turned aside to empty, disputatious talk; and while desiring to be accounted teachers of the law, they understand neither their own speculations, nor the nature and end of the law of which they so strongly affirm. 5. But — in contrast with the end or ten- dency of the fables and genealogies referred to above. The end of the commandment — or, charge; the aim, scope, or purpose of the charge committed to Timothy; namely, the message and work of the Christian minis- try in their practical bearing on character and life. Is charity (or, lone). To awaken and foster love is the aim and tendency of the gospel message; whereas, these idle questions tend only to strife and hatred. (21101. 2:2:1.) " Love is the fulfilling of the law." (R"m. 13 : 10.) It is the supreme, crowning grace of Christian character, the beauty and power and perpet- uity of which are elsewhere so graphically .depicted by our apostle, (icor. 13.) It is, there- fore, the grand result which all true preaching seeks. "The highest aim of all the labor of a Christian preacher should be a practical one; namely, to call forth true love." (Oi^hausen.) The love, thus developed, springs out of (1) a pure heart; a heart made pure in affection and single in purpose by faith. This purity of heart, which the Scriptures represent as essential to true religion (Mutt. 5:8; 2 Tim. 2:22; Titus 1:15) is Constantly ascribed to faith as its means. "Purifying their hearts bj^ faith." (Acts 15: 9.) (2) A good conscience — either a conscience pure in conscious rectitude of motive, as was Paul's even before his conver- sion (Acts 23:1; 26:9); or a consciencc made free from the sense of guilt through justification in Christ's blood, and consequently' acting in the light and under the inspirings of the Holy Spirit. (Rom. 9:1.) The latter is probably in- tended, as this is the constant conception of Paul, with whom a quickened, spiritualized conscience is always the effect of justification. (Eom. 7:6; Heb. 9 : U ; 10:22.) "A COnScicnce UH- reconciled to God and man cannot love purely, because it cannot believe." (De Wette.) (3) Faith unfeigned — genuine faith, as opposed to that which is pretended, hypocritical. The heart and conscience, the whole moral and spiritual life, thus pervaded, purified, and up- lifted by a genuine faith, becomes a fountain of love, from which a life of love issues. In such souls "the law of the Spirit of life" dominates, and, as the result, they are "spir- itually minded, " and "living in the Spirit" they are "led by the Spirit." (Rom. 8:6. 9, is.) 6. From (or, of) which (qualities of heart and conscience and faith) some having swerved — literally, having missed, ns of those who miss a mark. They pretend to aim at the 22 I. TIMOTHY. [Ch. I. 7 Desiring to be teachers of the law; understanding neither what tbey say, nor whereof they affirm. 8 Bat we know that the law is good, if a man use it lawfully: 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for 7 vain talking; desiring to be teachers of the law, though they understand neither what they say, nor 8 whereof they confidently attirui. But we know that y the law is good, if a man use it lawfully, as knowing tbis, that law is not made fur a righteous man, but mark, but instead have turned aside unto vain jangling — empty, senseless, and disputa- tious talk. The ' vain janglings' here spoken of finds abundant illustration in the Kab- binical writings, which are full of absurd stories and speculations. Oberve: it was the failure in these moral qualities which led to their perversion of the gospel in preaching. The heart is the real source of error in relig- ion. Sin blinds the spiritual perceptions and perverts the spiritual judgment. All false religious tendencies originate in a perverted heart. See Matt. 7 : 22, 23; Rom. 16 : 17, 18; 2 Thess. 2 : 11, 12 ; Titus 1 : 10; 2 Peter 2 : 3. 7. Desiring to be teachers of the law. They wished to be regarded as teachers of the law, to be "called Rabbi," though (from lack of these moral qualities) understanding neither what they say — that is, the real im- port of the assertions tliey make^nor where- of they affirm. Darkened in spiritual per- ception, they failed of a clear apprehension alike of the true nature and scope of their own speculations, and of the law itself, re- specting which they so confidently affirmed. Plainly the teachers of the law here are not the Judaizers opposed in Romans, Galatians, and the earlier epistles of Paul. Here he is dealing, as Alford well says, "with men who corrupted .the material enactments of the moral law, and founded on Judaism, not as- sertions of its obligation, but idle fables and allegories, letting in latitude of morals and unholiness of life. It is against this abuse of the law that his arguments are directed; no formal question arises of the obligation of the law; these men struck by their interpretation at the root of the divine law itself." The general thought of the paragraph is summed up by Scott: "The design of the gospel is not answered by speculation and solving abstract questions, or giving heed to fables and endless disputations; but when sin- ners, through repentance toward God and faith in Christ Jesus, are brought to the ha- bitual exercise of holy love, out of 'a pure lieart, a good conscience, and faith unfeigned.' All doctrines, ordinances, and forms arc just so far beneficial to us as they are useful in producing this effect in our hearts and lives; and all that faith is dead which does not thus influence men to love God and each other, in » practical manner." 8-11. Thk Divine Law, though thus Perverted, has its Right Use, Accord- ing TO the Gospel. — The law is morally ex- cellent, if used (by the teacher) according to its true purpose, since, according to the gospel, the law has its proper application, not to the righteous, but to the wicked. "It was not made to fetter conscience by vain and trouble- some austerities and ceremonies; it was to restrain and bind the wicked." 8. But we know — Paul's usual method of affirming a general truth which all must con- cede; it is probably used here concessively. That the law is good — not useful merely, but morally excellent ; good in itself, and of good tendency. (Rom. 7 : 12-16.) If a man use it lawfully — that is, conformably to its true design. As if he had said: "We concede, as all mu.st, that the law is in itself good ; but, in teaching, it must be used in a manner con- formably to its design." It was not intended as a means of the sanctification of saints, but as a means of conviction and warning for the wicked. It cannot, therefore, be that means of higher Christian experience and life which these false teachers would make it. The teacher, therefore, is to use it conformably' to its true intention. 9. Knowing this, that the law is not made — is not enacted, appointed, does not exist — for a righteous man, a Christian, who has been constituted righteous by justifi- cation, and is righteous by virtue of regenera- tion and sanctification. " Since, according to the invariable doctrine of the apostle, all who are under the law are also under the curse of the law, so that by the works of the law no flesh can be justified (0:ii.3:io; Rom. .•) : 20), it fol- lows that by the righteovis a Christian man must be meant, one who has been justified by faith in Christ, and wholly renewed by the H0I3' Spirit. Of such a man, Paul says that the law was not made for liiin." (Van Oos- Ch. I.] I. TIMOTHY. 23 the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, lor manslayers, 10 For whoremongers, for them that defile them- selves with mankind, for menstealers, for liars, for per- jured persons, and if there be any other thing that is contrary to sound doctrine ; 11 According to the glorious gospel of the blessed God, which was committed to my trust. for the lawless and unruly, for the ungodly and sin- ners, for the unholy and profane, for i murderers of fathers and i murderers of mothers, for manslayers, 10 for fornicators, for abusers of themselves with men, for men-stealcrs, for liars, for false swearers, and if there be any other thing contrary to the -sound ^dou- 11 trine; according to tue gospel of the glory of the blessed God, which was commiited to my trust. 1 Or, amiters 'i Gr. healthful 3 Or, teaching. terzee. ) The question here is not whether the law, especially as interpreted by Christi- anity, does or does not contain for Christians a rule of life; on this the apostle here says nothing. But he affirms that the law is not the divinely appointed means of sanctification, or of a higher Christian life, and tiiut conse- quently the fiilse teachers, in attributing to the law such a function, are using it contrary to its design. In other words, he denies that the office of the law is to sanctify — a position he has clearly proved and illustrated in Rom, 7 : 4-25, where he shows that the eifect of law is to awaken and intensify the sin-principle, and not to destroy it. Those for whom the law is designed are now described under two general classes, following the order of the Decalogue: 1. Sinners as aj'rayed against God: But for the lawless and disobedient — those who refuse to be bound by any law, and who submit to no higher authority. (Titusi :6, lo.) For the un- godly and for sinners — the impious and sin- ful; in nature and in act opposers of G-od. For unholy and profane persons — those who are impure in life and irreverent toward that which is sacred ; men who in spirit and in character are the moral opposites of the di- vine purity and sanctity. 2. Sinners as ar- rayed against society: For murderers of fathers and murderers of mothers. It is probable, as EUicott, Alford, and Huther sug- gest, that this should be rendered /^Y/ier smit- ers and mother smiters, since parricide and matricide were crimes very rare even among the heathen, and tlie original words are clearly used in this modified sense in the clas- sics. This form of sin against the fifth com- mandment is forbidden. "He that smiteth his father or his mother shall be surely put to death." (Exod. 21 : 15.) For manslayers— mwr- derers. 10. For whoremongers, for them that defile themselves with mankind — such as commit sins of uncleanness forbidden in the seventh commandment, as fornicators and Sodomites. (Kom. 1:27; 1 cor. 6 : 9.) For men- stealers— a common crime among tire hea- then; kidnapping men for slaves, for which the law prescribed the penalty of death. (Ex. 21:16.) For liars, for perjured persons (or, false swearers), denounced in the ninth commandment, and especially in Lev. 19 : 12. A false swearer designates both him who swears to that which is false and him who proves false to his oath. And if there be any other thing— intended to show that the law is against those who commit any form of sin, though not here specially mentioned. Contrary to sound doctrine. 'Sound' is, in the sense here intended, a word peculiar to the Pastoral Epistles. In its literal use it denotes that which is healthy, and also that ivhich is healthful. Here, therefore, it chjir- acterizes teaching, not so much as respects its correctness, accuracy, although this is in- volved ; but rather as respects its moral health- fulness, its tendency to lead to holiness of heart and life. 11. According to the glorious gospel (or, gospel of the glory) of the blessed God, which was committed to my trust. The gospel is the manifestation of the glory of the blessed God, since it is the highest rfrvelntion of his glorious nature and attributes; (2 cor. 4:4,6.) This verse qualifies the whole preced- ing statement, and affirms that, according to the gospel, the law is not enacted for the right- eous, but for the lawless. The passage, thus interpreted, accords with Paul's doctrine of the law, as unfolded in Romans and Gala- tians, in which he insists that the office of the law, among sinful men, is to reveal sin, and thus awaken and convict the sinner. "By the law is the knowledge {iiriyvuxriv) of sin." (Rom. 3:19, 20; Gal. .1:19, 24.) He denies that the law has power either to justify or sanctify the soul; this is accomplished only by faith in Christ, (oai. 2:16; Rom. 7:9. 10.) But the bellcver, though neither justified nor sanctified by tiie 24 I. TIMOTHY. [Ch. I. J2 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me taithful, putting me into the ministry ; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorauUy in unbelief. 12 I thank him who i enabled nie even Christ Jesus our Lord, for that he counted me faithful, appoiut- 13 Ing me to his service; though 1 was before a blas- phemer, and a persecutor, and injurious: howbeit I 1 Some aucieni authoriiies reud enableth. law, is yet, by virtue of the new life-power, received by faith, rising to conformity to law — a conformity which constitutes the true goal of all the processes of salvation begun within him by "the Spirit of life." " For what the law could not do, in that it was weak through the flesh, God sending his own Son in the like- ness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled iti us, who walk (in that we walk) not after the flesh, but after the Spirit." (Rom. 8 : 3, 4.) The divine law, therefore, though not intended for Christians, as a restraining and penal power, does yet, in its essential nature as an expression of God's holiness, constitute an ideal of righteousness, to which their character and life will be conformed by the life-working power of the gospel. The tliought of the passage, then, may be thus stated : The law, as allegorically inter- preted by these false teachers, is not, as they afiirm, a higher means of moral perfection for believers than the gospel; so far is this from being true, the law was not enacted for the Christian, the justified man, as a means of moral perfection, but for the sinner as a means of awakening, conviction, and judgment. 12-17'. Thanksgiving for His Call to THE Ministry, and for the Mercy Shown IN His Conversion. — As one intrusted with the gospel, the apostle renders thanks to Christ for his calling to the ministry, especially in view of his unworthiness as having been be- fore a cruel, blaspheming persecutor. He explains that in his case rnercy was possible, because, in thus persecuting, he had not sinned willfully by acting in conscious, delib- erate opposition to his convictions, though he is nevertheless the chief of sinners; and that the design of the mercy thus bestowed was to exhibit in him, as the chief of sinners, the greatness of Christ's long suffering, and thus through all the ages to encourage the greatest of sinners to believe on Christ unto eternal life. 12. And T thank Christ Jesus our Lord, who hath enabled me. 'Enabled,' empov)- ered me, filled m,e with power ; referring, not to official authority, nor to miraculous gifts, but to spiritual power. (Acis9:22; Eph.6:10: Phil. 4 : 13 ; 2 Tim. 2 : 1 ; 4 : 17.) " Endued with powcr from on high," he had been filled with the divine knowledge, wisdom, courage, patience, and faith, requisite for the great trust committed to him ; a power which was promised, and has ever been given, by the ascended Lord to his chosen ministry. (John u : lE-n, 25; i6: --15.) For that {because) he counted me faithful, putting {as shovsn in that he put) me into the (a) ministry. This was the subject, or occasion of his thanksgiving. 'He counted me faithful' may refer to Christ's designation of him to the apostolic work at the time of his conver- sion (Acts 26; 12-18) ; if SO, he gives thanks for the confidence thus expressed in his future fidelity. Or, as Paul did not actually enter on his dis- tinctive work as an apostle till some years after his conversion (Act* i:< : 1-4), when his fidelity had already been tested, he may refer to this later epoch, when he was publicly recognized as an apostle, as the time when Christ, having thus proved him, counted him faithful, putting him into a ministry — that of apostle to the Gentiles. 13. Who was before a blasphemer, and a persecutor, and injurious — that is, not- withstanding I was before one who blasphemed the name of Jesus, persecuted his followers, and, in word and deed, subjected them to insult and outrage. The ajtostle confessed before Festus : " Many of the saints did I shut up in prison, having received authority from the chief priests ; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and com- pelled them to blaspheme; and being exceed- ingly mad against tliem, I persecuted them even unto strange cities." (Acts 26: 11, 12.) Sucli had been the greatness of his sin ; but, notwith- standing this, Christ had not onl^' forgiven him, but had also appointed him to an exalted ministry in that very church he once thus outraged and destroyed. But I obtained merc'v; because I did it ignorantly in nn- Ch. I.] I. TIMOTHY. 25 14 And the grace of our Lord was exceeding abund- ant with faith and love whicli is in C'hri.-t Jesus. 15 Tliis /» a faithful saying, and worthy of all accep- tation, that Christ Jesus cauie into the world to save sinners ; of whom I am chief. obtained mercy, because I did it ignorantly in unbe- 14 liel ; and the grace of our Lord abounded exceedingly 15 with failh and love which is in Christ, l-'ailliful is the saying and worthy of all acceptation, that Christ Jesus came into the world to save siuiiers ; of whom belief. The reason mercy was possible in his case was that he was not self-hardciied by conscious and persistent resistance of the Holy Spirit. He had not sinned willfully, after re- ceiving a knowledge of the truth ; but rather as blinded by ignorance in the darkness of unbelief. (Act3 3:i7.) Consequently, though he was deeply guilty for that unbelief, repetit- ance was still possible, and, subjectively, he stood within the pale of mercy. There is here no thought of extenuating his guilt, but only an explanation of the fact that, beitig so great a sinner, he could still find mercy. He tiad not committed the sin against the H0I3' Ghost, as those who have persistently resisted the clear convictions of their own consciences and the illumination and urgencies of the Spirit of God; and therefore, great as his guilt was, his moral nature had not reached that point of utter self-hardening, where re- pentance and faith are forever impossible, and the sin becomes that which " shall not be for- given, neither in this world, neither in the world to come." (Matt. 12 : 31, 32.) 14. And the grace of our Lord was ex- ceeding abundant (or, supernhotinded) — it revealed itself in my case, not in an ordinary, but in an extraordinary act of merc}\ In its fullness, it far surpassed the grace shown to ordinary sinners. " The metaphor is derived from a stream. I by my sins obstructed the course of God's grace, but the stream of his mercy brimmed over and overflowed the 7iiounds and dams of my sinfulness, by the surpassing exuberance, copiousness, and power of its spiritual inundation." (Wordsworth.) With faith and love — the subjective con- comitants and results of the flood of grace. The apostle comprehends in faith and love all the aetuiiting principles or motive forces in Christian character, and here, as is his wont, traces them directly to their source, the grace of the Lord. (1 Cor. 15 : lo; Eph. 3:8.) Which is in Christ Jesus — that is, the love Paul exer- cises toward others originated in, and was kept alive through his union with Christ Jesus. Love to men has its source, and finds its power only in a believing apprehension of Christ's love to us. All genuine fruitage in the branches conies from Clirist, the vine. (Joim 15: i-s.) 15. This is a faithful saying, and worthy of all acceptation— an expression used to give solemnity and einpliasis to tlie following statement, as worthy of the utmost attention and confidence. Paul uses it only in the Pastoral Epistles. (1 Tim. 3:1: 4:9; 2 Tim.2: ll; Titua3:8.) It may be classed, therefore, with a few other peculiar phrases, among the indica- tions that these epistles were written at a later period than the others, and in near connection with each other. It is an expression eminently befitting Paul, the aged, attesting his sense, from the experience of advancing years, of the certainty and worth of the great facts of the gospel. That Christ Jesus came into the world to save sinners. This is the word which is worthy of all acceptation. The em- phasis is on 'sinners,' indicating this, as the source of his joy and hope, as well as the joy and hope of all men, that Christ "came not to call the righteous but sinners to repent- ance," to seek and to '^'save thtit which was lost." ' Came into the world' : note the allu- sion to Christ's pre-existence before "the Word was made flesh and dwelt among us." (John 1 : 1-14.) Of Avhoin I aui chief. This was true of Paul. 1. As the testimony of his own consciousness. The profound insight given him into his own heart must have pro- duced in him, as such insight has alwaj-s pro- duced in the Christian, the feeling tliat surely no other could have sinned so grievously as himself. The publican, when standing before God, convicted of sin, cried, "God be merci- ful to me, the sinner ! " See Luke 18 : 13, Re- vised Version, margin. He seems to have been so utterly rbsorbed in the consciousness of liis own sin, that he thought of himself as the only sinner, his own sin filling the whole hori- zon of his mind. In like manner Ptiul, with clear insight into his own heart and with quickened sense of the holiness of God, truly feels that he is chief of sinners, surptissing all others in the turpitude and greatness of liis guilt. And '2. Asa matter of fact, none had surpiissed, perliai^s none liad oipniled him, in 26 I. TIMOTHY. [Ch. I, 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsutfering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. 16 I am the chief: howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsutfering, lor an ensample of them who should therealter believe on him unto eternal 17 life. Now unto the King i eternal, incorruptible, in- visible, the only Cod, be honour and glory, 2 fur ever and ever. Amen. I Gi.ofthe aget 2 6r. unto the ages of the ages. the boldness and fury with which he had per- secuted the church, and defiantly opposed the Lord Jesus. This last is probably the promi- nent thought here. 16. Howbeit for this cause I obtained mercy. He now unfolds the special purpose of Christ, as it respects men, in thus showing mercy to him, the greatest of all sinners; it wa? to show, in this case, to all future ages the boundlessness of mercy in the gospel, and thus encourage even the worst sinners to seek it in Christ. That in me first — that is, as the first or chief of sinners, the one who sur- passed all others in sin. Jesus Christ mis;ht show forth all longsutfering — the full, boundless extent of it; that, in being shown to me, the chief sinner, tlie long sufi'ering of Christ might find the highest possible exem- plification. For a pattern to them which should hereafter believe on him to life everlasting. The purpose was to set before sinners in all after ages an example of the marvelous extent of Christ's patience and mercy, in the long suffering and grace shown to him, to the end that even the worst of sin- ners may be emboldened to believe in Christ ' to everlasting life.' If the Lord saved Paul, then no sinner need despair. "No man, with Paul's example before him, can reasonably question the love and power of Christ to save him, whatever his sins have been, if be really desire and endeavor to trust him as the Incar- nate Son of God, who once died on the cross and now reigns on the throne of glory, in order to save all who come unto God through him." (Scott.) A diflferent view is urged by Hofmann, and is perhaps worthy of consider- ation. It is as follows: To me first — that is, first, not by eminence, but in time. Paul was first in a long line of blaspheming, per- secuting sinners, to whom Ciirist would show his long suffering and mercy. Under the Old Dispensation, judgment had speedily fallen on opposers, but now, under Christ, mercy would wait and would bring even the greatest sinners to repentance. Paul was thus a pattern or ensample, not to, but, as the text says, "o/ those who should hereafter believe on him." Christ's merc^- to him, therefore, was only the beginning of a long series of like exhibitions of his mercy. 17. Now unto the King eternal (or, of the ages, Eevised Version, margin), designating God as the infinite Former and Controller of the periods or cycles through which the uni- verse has passed or will hereafter pass. It is equivalent, therefore, to King of Eternity. "He is presented to our view as supreme Lord and Director of the successive cj^cles or stages of development through which this world, or the creation at large, was destined to pass — the Sov- ereign Epoch-maker, who arranges everj-thing pertaining to them beforehand, according to the counsel of his own will, and controls what- ever takes place, so as to subordinate it to his design." (Fairbairn onPs. 145 : 13. ) Immor- tal [or, incorriiptible) — imperish able, un decay- ing, as 6 : 16, " who only hath immortality." Invisible — "dwelling in the light which no man can approach unto, whom no inan hath seen nor can see." (6:i6.) The only wise God — the only true, real God. (oout. i:.^ ; isa. 44:6.) 'Wise' is not in the best manuscripts. Be honour and glory for ever and ever (or, unto the ages of the ages). Amen — that is, unto eter7iity, the infinite future being con- sidered as a series of j^eriods, or cycles, stretch- ing endlessly onward. This sublime dox- ology, which has no exact parallel in Scrip- ture, bursts forth from the grateful, adoring heart of the apostle, as he surveys the infinite depths and fullness of God's merc^', experi- enced by him as the chief of sinners, and promised in Jesus Christ to the guiltiest and vilest sinners on earth. The most glorious view of God is that gained by an humbled, penitent soul, looking up to him as he tipjiears in Christ crucified. (Rnm. 16:25-27: lT)m.6: 16.) J8-20. SoLKMN Charge to Fidelity in THK Ministry — The apostle enjoins Timothy that, incited by the prophecies formerly- ut- tered rcs]iecting him, he should accomplish Ch. I.] I. TIMOTHY. 27 18 This charge I commit unto thee, son Timothy, according to the prophecies which went helore ou thee, that thou by tlicm uiightest war a good warfare ; 19 Holding faith, and a good conscience; which some having put away, concerning faitli have made shipwreck : 18 This charge I commit unto thee, my child Timo- thy, according to the prophecies which ' led the way to thie, lh;it by tlieni thou mayesl war the good 19 warfare; lioldiug faith and a good conscience ; wliich some having thrust from them made shipwreck 1 Ur, went before on thee. the good warfare by holding faith and a good conscience; since some, having thrust away a good conscience, had made shipwreck in re- spect of tlie faith, among vvliom he instances Hymeneus and Alexander, whom he had de- livered to Satan, that, by their chastisement, they might learn not to blaspheme. 18. This cliarge I commit unto thee, son Timothy. The purport of the charge is expressed in the last clause of the verse, in regard to the good warfare. The form of ad- dress marks the solemnity and importance of the duty enjoined. According to the proph- ecies wliich went before on thee — former prophecies, uttered probably in connection with his ordination, which both indicated his divine call as an evangelist and predicted his future eminence in that office. Thus ch. 4 : 14: " Neglect not the gift that is in thee, which was given tliee through prophecy, with the laying on of the hands of the presbytery'' ; also 2 Tim. 1:6: "Wherefore I put thee iif remembrance, that thou stir up the gift of God which is in thee by the putting on of my hands" ; where it would appear that Paul, as an apostle, had united with the elders of Lys- tra in the ordination of Timothy (Actsis: i-s), and that by the laying on of the apostle's hands a certain spiritual gift had been super- naturally imparted. The prophetic utterances which preceded this may have been made either tlirough Paul himself or through Silas, who was a prophet (Acts is : 32), or through prophets in that church ; and as they were dis- tinct divine assurances of his heavenly call, and of his success in the work assigned hiin, it was fitting that he should remember these divine predictions, and find in them strength to endure hardness in it. The true minister, in the midst of discouragements, afllictions, and persecutions, finds nothing more inspiring than a vivid remembrance of his divine call to the position and the work in which he is engaged. It gives faith, patience, persever- ance, assurance — the qualities by which he ! triumphs over adversity, and often snatches victory from seeming defeat. Such a pro- phetic utterance conveyed the divine call to ' Barnabas and Saul; "The Holy Ghost said, Sepjirate me Barnabas and Saul for the work whereunto I have called them." (aoui»:2.) Thiit thou by (or, in) them niightest war a {the) good warfare. This is the purport of the charge that, incited by, clad in the armor of, these prophecies, he should war the good warfare. Encouraged by the memory of these divine, prophetic words, he should per- severe, amid all obstacles and sufl'erings, ia the great work of the ministry, which had thus been distinctly given him by God. 'Tiie good warfare' denotes not a single battle, but the well-known, perpetual conflict, appointed for the Christian and especially for the Chris- tian minister, the whole war, extending to its final issue in complete victory. (2Tim. i.-t.) 19. Holding faith and a good con- science— that is, by holding faith and a good conscience; indicating the means by which 'the good warfare' is to be accomplished. A pure faith and a clear conscience are essential to the maintenance of fidelity in the Christian and ministerial life. Which (good con- science) some having put away (or, thrunt from them). There is something in the word implying the violence of the act required, and the importunity of conscience, reluctant to be so extruded. (Alford.) Concerning faith have made shipwreck. The refusal to maintain a good conscience resulted in the loss of the faith, or the true doctrine of the gospel. The yielding to sin dulled the percep- tion of truth, and opened the wAy for the influx of error. The wreck of faith in the soul is thus directly traced to sin in the life, by which the spiritual perceptions are first made obttise, and then perverted. The recip- rocal relati'^n of conscience and faith is such that the perversion of the one leads, by a natural law, to the perversion of the other. A clear conscience is essential to a pure faith ; hence, Christ said : " If any man will do his will, he shall know of the doctrine, whether it be of God." (J"hn7:i7.) Heresy has its source, ordinarily, not in the he:id, but in the heart; an evil conscience, wliich resists, rather than obeys, the will and word of God. 28 I. TIMOTHY. [Ch. I. 20 Of whom is Hyrueneus and Alexander; whom I 1 20 concerning the faith: of whom is HymenBeus and have delivered unto Satan, that they may learn not to Alexander; whom I delivered unt, Saian, that they blaspheme. I might be taught not to blaspheme. 20. Of whom is HymeneiiSs and Alex- ander. Of the.se nsiiiies, the former appears ill 2 Tim. 2 : 17, where it probably indicates the person here referred to; the latter is found in 2 Tim. 4:14, with a descriptive addition, "the coppersmith," and also in Acts 19:33, as the name of a prominent Jew at Ephesiis. We have no means of knowing which, if either, of these is here designated, for Alex- ander was a name so common that quite pos- sibly it might designate three different persons among the Christians at Ephesus. Whom I have delivered unto Satan — probably, by an act of e.xcommunication, by which they were placed outside of the visible kingdom of God and, so to speak, replaced within the realm of Satan. In the language of Scrip- ture, the devil is called "the god of this world," "the spirit that now worketh in the children of disobedience," and the powers of evil are described as "the rulers of the dark- ness of this world" ; and the soul at conver- sion is said to be "delivered from the power of darkness and translated into the kingdom of his (God's) dear Son." (Epli.2:2; 6: 12; Col. 1:13.) This general representation of Scripture, that outside of the visible kingdom of God on earth is the kingdom of Satan, is here proba- bly the underlying cnncc)ition. That they may learn (Revised Version, might be tdtifiht) not to blaspheme. The word here rendered 'learn,' 'taught,' signifies commonly to be instructed by discipline or chastisement. (Luke 23: IB; 1 Cor. 11 : 32; 2 Cor. 6:9.) Discipline, aS inflicted in the apostolic churches, was some- times accompanied hy bodily evils and suffer- ings, at least when administered by apostles; and the act of the church in administering it was thus, by miraculous intervention, attested as having the sanction of God. That such discipline is referred to here may be inferred from the following considerations: 1. Sntan is represented as the medium of physical evils Thus the calamity and bodily sufferings of Job, the "spirit of infirmity" of the woman in the gospel, and the mental and bodily evils of demoniacal possession, are all directly at- tributed to Satan as the medium ; and Paul calls "the thorn in the fle«h " "a messenger of Satan." (Job ^ : 6; Luke 13 : 16; 2 Cor. 12 : 7.) 2. Paul, in the case of the incestuous man, di- rected the Corinthian Church : "In the name of our Lord Jesus Christ, when ye are gath- ered together, and 1113^ spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." (1 cor. 5 ; 4, 5.) Intimations of such bodily chastisments for sin are found in 1 Cor. 11 : 30-32, where, in speaking of their misconduct at the Lord's Supper, the apostle says to the Corinthians: "For this cause many are weak and sickly among you, and many sleep." It seems probable, therefore, that, accompanying this act of excommunica- tion, there was som-e form of bodily suffering which was intended to awaken and reclaim the offender. Thus inost expositors. Ellicott says: "We conclude then, with AVaterland, that delivery over to Satan was a form of Christian excommunication, declaring the person reduced to the state of a heathen, ac- companied with the authoritative infliction of bodily disease or death." Alford: "The de- livering to Satan, as in 1 Cor. 5 : 5, seems to have been an apostolic act, for the purpose of active punishment, in order to cori-ection." See also Wordsworth on 1 Cor. 5 : 5. Barnes : "This was an extraordinary and miraculous power. It was designed for the government of the church in its infancy', when everj-- thing was fitted to show the direct agenc3- of God; and it ceased, doubtless, with the apos- tles. The church now has no such power." Ch. 2 : In unfolding the charge committed to Timothy, the apostle gives in this chapter special directions in regard to worship in the public assembly. 1-7. The Duty of Public Pr.wer for ALL Men, E.specially for Rulers. — As reasons for this duty he states: 1. The neces- sity' of good government, in order to a quiet and peaceful life; and 2. The excellence nnd acceptableness of such prayer in the sight of God, inasmuch as he wills the salvation of all men. In proof that (Jod has such good-will toward all, and that public prayer, therefore, should be offered for all, he shows (a) that Ch. II.] I. TIMOTHY. 29 CHAPTEK II. I EXHORT therefore, that, first of all, supplications, prayers, itilercessions, and giving of ihauks, be made for all men ; 2 For kings, and /ye all that are in authority : that we may lead a quiet and peaceable lite in all godliues.> and honesty. 1 I exhort therefore, first of all, ' that supplications, prayers, intercessions, tluink.sjjivings, be made lor 2 all men; for kings and all that are in high place: that we may lead a tranquil and quiet life in all 1 Gr. to make aupplicationa, etc. there is one God for all men ; (6) that there is one Mediiitor between God and all men; (c) that the Mediator gave himself a ransom for all; and {d) that the testimony to this univer- sal provision and offer of salvatioa in the gospel is the divine message appointed for the Cliristian ages, for which testimony Paul had been specially appointed an apostle and teacher of the Gentiles. 1. I exhort, therefore, first of all. He had charged Timothy (i:'8) to war the good warfare in tlie Chri.stian ministry ; and now, passing from that general charge, he gives this specific one in regard to the conduct of worship in the Cliristian assembly. ' First of all,' therefore, does not mean first in import- ance, nor first in the order of public worship, but first in the series of directions he is about to give Timothy. That supplications, pray- ers, intercessions, and giving of thanks. The four terms here used, while doubtless cu- muliitive, serving to emphasize the duty en- joined, also express distinct phases of prayer, and are in some respects distinct in their use. Though each is sometimes used as a general term {or prayer, they seem here to describe the several divisions into which public prayer naturally falls. 'Supplications,' derived from a word signifying need, denotes prayer as arising from the feeling of need, and thus em- braces all petitions relating to the wants of the suppliants. 'Prayers,' where the act is not petition, but worship, the prompting thought being, not the needs of the suppliant, but the oeing, attributes, and acts of God, the object of worship; and hence, the word includes adoration, praise, and worship, as inspired by the character and acts of God. 'Interces- sions,' prayers offered, not for ourselves, but for others, in which the suppliants, looking out from themselves upon the needs of all classes and conditions of men, make petitions for others in special need, or for the commu- nity, the nation and the world. (Kom. 8:34; ii:2; Heb.7:25.) 'Giving of thanks,' wherein the worshipers, devoutly recognizing the mercies, temporal and spiritual, received from God by themselves and by all men, offer thanksgiving for the same in the Christian assembly, thus acknowledging and adoring God as, through Christ, the Author and Dispenser of all good. These several sides of public devotion, peti- tion, adoration, intercession, thanksgiving, are here mentioned, not as directing the order in which they should be presented (tliis, doubt- less, should be varied), but as exhibiting the comprehensiveness and the outreach ing, uni- versal spiritual sympatliy required in public worship. (Epb. 6: 8; Phil. 4 :6.) " Christians," as a priestly race, in behalf, and for the welfare, of all men, shall offer supplication for tlie common need (Serja-eis), shall adore and invoke God as the common Father of all (wpoo-euxos), shall intercede and give thanks (ci-Ttt'feis and evxapi disputing, nlike manner that women adorn them- selves in modest apparel, wiih shametaslness and so briety; not with braided hair, and pjld or pearls 10 or costly raiment; but (which becomelh wome'i pro- 1 Or, doubting. or, in every place in which it assembled for worship, prayer was to form a part of the ser- vice, and the offering of it was a function devolved on themen. Lifting up holy hands —at once intimating a common bodily attitude in prayer, uplifted hands, and defining the character required in those who officiated in it. (a Chron. 6: 12; Ps. 28 : 2 ; 63:5; 134:2; 141:2.) They must be men whose hands ar^ unstained with wrong. This is a frequent figure for uprightness, purity of life. (Job 17 : 9; Ps. 24:4; Jan.e34:8.) The Hebrcws washed their hands before offering worship. (ps.26:6.) The church is "a holy priesthood to offer up spiritual sac- rifice acceptable to God by Jesus Christ"; and no man may venture to exercise this priestly function, in offering before God the worship of the Christian assembly, unless his character and life befit the profession of godli- ness. Clemens Romanus, the contemporary of Paul, wrote to the Corinthian Church: " Let us come to him in holiness of soul, lift- ing up to him pure and undefiled hands.'' (Epistle 1 : 29.) Without wrath and doubt- ing (or, disputation). ' Wrath ' expresses the inward passion, 'disputation' the outward manifestation of it in angry discussion. The worship of the church is not to be offered amidst angry wranglings, which presuppose a state of mind unfitted to such a service, and can only bring discredit on it. (Matt. 5 : 21-24; 6:14,15; I Peter 3: 7.) Thus Substantially Bloom- field, Huther, Van Oosterzee, Wiesinger, and Wordsworth. Ellicott, however, prefers the rendering of our version, "doubting" to "dis- putation," with whom Alford, Fairbairn, and Bock concur. Compare in this sense, Mark C: 24; James 1 : 6, 7. 9. In like manner also— as he had before declared his apostolic will respecting the posi- tion and function of men in public worship, tie now ' in like manner' points out the proper sphere and deportment of women in it. In the case of both, the directions relate to the public as.sembly of the church. That women adorn themselves in modest apparel. with shamefacedness and sobriety— their apparel is to be neither gaudy nor slovenly, but well ordered, decorous, such as befits tiie womanly and Christian character; and their deportment is to be marked by modesty and discretion. Wordsworth has well defined 'shamefacedness' (or, shamefastness, as in Revised Version), as that "inner grace of reverence . . . especially self-reverence, which shrinks from anything unseemly and impure," and 'sobriety' as "that soundness of mind, which regulates and controls all inordinate de- sires, and exercises a dignified self-restraint on the actions and deportment." This last word is explained by Ellicott: "sobermindedness," or "the well-balanced state of mind, arising from an habitual self-restraint." Not Avith braided hair, or gold, or pearls, or costly array— ' braided hair,' or plaitings, referring probably, not to the mere braiding or plaiting of the hair, but to the custom then prevalent in fashionable life, of interweaving in the hair gold, silver, pearls, causing it to flash brilliantly in the light. 'Gold' : the chain.s, rings, brace- lets, and anklets, with which the female was often laden. Compare Isa. 3 : 16-24, for a graphic descrijjtion of female extravagance in ornament, and the prophet's denunciati(m of it. Here, as in 1 Peter 3 : 3-5, all outward ornaments are not forbidden, but only that excess in their use which marks a frivolous mind anxious for display. Their outward adorning is not to be their distinguishing mark. 10. But (which becometh women pro- fessing godliness) with good works— they shall adorn tliemselves, not in costly arraj', but by means of good works. Their chief dis^ tinction, as they appear in the church of God, shall be one of character, derived from dveds of charity and self-denying labors in the work of religion. Such adorning alone ' becometh,' or befits them as 'professing godliness,' or piety toward God, who regards, not the outward appearance, but the inward character and the actual life-. '"Godliness' (fleoo-e/Se.o, a word not 34 I. TIMOTHY. [Ch. IL 11 Let the woman learn in silence with all subjec- tion. 12 But I suffer not a woman to teach, nor to usurp authority oyer the man, but to be in silence. 13 For Adam was first lormed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 11 fessing godliness) through good works. Let a 12 woman learn in quietness with all subjection. But I permit not a woman to teach, uor to have 1.3 dominion over a man, but to be in quietness. For 14 Adam was tiist foinied, then Eve; and Adam was not beguiled, but the womau being beguiled hath elsewhere used in the New Testament) : it de- notes reverenie toward God, an attitude of mind which should lead to modesty in apparel when appearing before liim. " Their life, not dead articles of apparel, shall be their adorn- ing; and this living adorning comes only through the practice of good works." (Beck.) The connection is rightly given by Calvin: "If piety must be attested in works, then the profession of it ought to appear in the chaste- ness of the apparel." 11. Let the woman learn in silence with all subjection. The position of woman in the public worship of the church is here defined. It is that of a silent learner, in man- ner and in act yielding subjection in all lawful respects to the authority that God has given to man as leader of worship in the assembly of the church. This is laid down as a rule uni- versal in the churches, (t cor. 14:34,35.) The gospel had elevated the position of woman, and given her a share in the ordinances and a place in the assembled church. The great truth, so new to the ancient world, that in the kingdom of God "there is neither male nor female . . . but all are one in Christ Jesus," had lifted the sex to a higher plane; and it might well occur that, in using the liberty thus conferred, some, especially in a city like Ephesus, would seek to exercise functions in- consistent with the original and unchangeable position of subordination that God had ap- pointed for the sex. 12, But I suffer not a Avoman to teach — that is, to exercise the office of teacher, or preacher, in the church. The whole passage relates to the public worship of the church ; the context, therefore, plainlj' limits the word ' teach,' as used here, to teaching, or preaching, in the public assembly. Nor to usurp au- thority over the man. A reason for the pre- ceding prohibition. The position of teacher, or preacher, in the public congregation in itself implies superiority or authority over those who are taught; and the functions of this office are, therefore, forbidden to woman, as inconsistent with the subordinate position that God assigned her. The apostle thus teaches that the repulsion which is felt in a well-constituted mind at the appearance of woman in such a position is not the result of mere education or prejudice, but is natural, springing from an instinctive sense of its im- propriety as a violation of natural order. But to be in silence. Referring still solely to her position and duty in the public assembly of the church. 13, 14. For Adam was first formed, then Eve — a proof of the subordination of woman to man as seen in the order of their creation; the man was first created, and only afterward, and as supplementary, the woman. ''''First, so that the woman was created for him." (Bengel.) The sense is more fully expressed (1 Cor. 11 : 7-9), "For the man is not of the woman, but the woman of the man. Neither was the man created for the woman, but the woman for the man." And Adam was not de- ceived, but the woman being deceived, was in the transgression. A second proof of woman's subordination, as also a reason for her subjection, is that, in the temptation, her greater weakness wtis manifest, in that, while Adam was not deceived, she was completely deceived by the tempter. The serpent, recog- nizing the greater weakness of her nature, assailed her and not the man (Gen. 3:i); and she, being fully deceived, has come into trans- gression. She was thus first in the transgres- sion, and that through a pliancy of natuie which, it is implied, the serpent did not expect in the man, and would not have found in him. The man, on the other hand, was not thus deceived, but only yielded to sin when the tempter, through the woman's fall, had gained the higher vantage ground of approaching him through her persuasions, and of influencing him through the love he bore her. (Gen.3:i2, 17.; The man and the woman both sinned ; but the woman was the more susceptible to deception, yielding to a temptation lower in form and less in power. Eve, the first woman, is here regarded as representative of her sex, showing in her weakness the relative inferiority uf Ch. II.] I. TIMOTHY. 35 woman in that form of intellectual and moral strength required for leadership and the exer- cise of authority; but it is obvious that this is not inconsistent, either with her superiority to man in those qualities which specially dis- tinguish her within her true sphere, or with the many and marked exceptions in which the female nature has proved itself superior, alike in penetration to detect and expose deception, and in power to resist and overcome tempta- tion. There is here, also, perhaps a reminis- cence of the sentence pronounced on the woman (QeQ.3:i6): "Thy desire shall be to thj' husband, and he shall rule over thee.' Compare 1 Cor. 11 : 3-15; Eph. 5: 22-24. The passage plainly denies to woman the office of the ministry, or the function of prayer and instruction in the public assemblies of the church, on the ground that such an office, as it involves authority over the man, is incon- sistent with the divinely-constituted nature and position of woman as subordinate to man. The proofs of this subordination are two: 1. It is indicated by tiie order of their creation, — ' Adam was first formed, then Eve,' — where, however, the proofs of woman's inferior posi- tion is not found merely in her later creation, but rather in the cause of it; namely, that her creation was in order to supply a need of the man, and that, in effecting jt, she was taken OUtofhim. (Gon. 2:18-21; 1 Cor. II: 7-9.) She WaS therefore, only a complement of the man; a subsequent, and not a primary, figure in the transaction. 2. The subordination of woman, in nature and position, further appears in the fall, in that the serpent, recognizing her rela- tive weakness, assailed, not the man, but the woman ; and in that, completely deceived, she yielded, and thus came first into transgression. These reasons, founded on the original consti- tution and nature of the woman, are plainly valid in all places and in all ages; and the rule excluding woman from the office of the ministry in the church, of which they form the ground, is consequently universal and per- petual. Resting on the primal relation God established between the sexes, it is unrestricted by time and place, and remains in force for all the ages. This rule, however, reqtiiring the silence of women in the public worship of God, can only by a most arbitrary interpreta- tion be applied to her in the informal, social meeting. Plainly it is only in the official I position of the public teacher of the church she would ' usurp authority over the man ' ; and the inhibition, therefore, has its natural limitation to the functions of the ministerial office. In spirit, indeed, it would forbid to woman, in any mixed assembly, an arrogant, declamatory, or didactic mode of address, as unsuited to her nature and relations ; but noth- ing in the language or connection here can properly be construed as forbidding her, in the informal social gatherings of Christians, the utterance of her heart experiences in tlie communion of saints, and the outbreatiiing of her spiritual desires in communion with God, provided it be done in a manner befitting the modesty and gentleness of her sex. Indeed, many examples show that public prayer and address were not forbidden to woman on all occasions, as that of Anna in the temple (Luke2:38), and that of Mary and the women assembled with the one hundred and twenty. (Acts 1 : u.) The apostle elsewhere refers, with- out rebuke, to women praying and prophesy- ing in the church, and prescribes the manner in which they should do this, (i Cor. ii :3-i6.) [May not the apostle refer, in 1 Cor. 11 : 3-16, to small, social meetings of Christians wherein thought and feeling were expressed in a con- versational manner? This interpretation was accepted by Meyer in the last edition of his commentary, and it brings the passage into harmony with his direction in 1 Cor. 14: 34-36. That Christians often met in small groups in private houses is evident from several passages of the New Testament, and it certainly is pos- sible that Paul had in mind such meetings. — A. H.] The plain import of the passage here is, therefore, woman, being subordinate to man, should fill no office and exercise no function in the church involving authority over man ; but neither the language here, nor the analogy of other Scripture, allows an in- terpretation forbidding her participation in public exercises consistent with the subordi- nate position of her sex, although without doubt her chief sphere, as here indicated, is the home life. 15. Notwithstandinp-that is, that she came thus into transgression — she shall be saved in (or. thronrih) childbearin;;— that is, the ' childbearing' decreed in G<»d's sen- tence on her, "In sorrow shalt thou bring forth children " (Geu. s: is), which, as the special 36 I. TIMOTHY. [Ch. m. 15 Notwithstanding she shall be saved in chilJbear- 1 15 fallen into transgression: but she shall be saved ing, if they cuuiiuue iu faith and charity and holiness through i her childljeariug, if they contii:ue in faith with sobriety. | and love and saucliticatiou with sobriety. CHAPTER III. THIS is a true saying, If a man desire the office of a bishop, he desireth a good work. 1 2 Faithful is the saying, If a man seeketh the office 1 Or, the childhearing *2 Some connect tlie words Faithful is the saying with the preceding paragraph. sorrow of her appointed lot, is selected here as chiiracterizing her whole sphere in life; namely, the home, in its privacy and sanctity, rather than the public assembly, in its utter- ances of worship and instruction. ' Notwith- standing' her sin, she shall find salvation ; yet not through using the functions and usurping the tiuthority of man, but through abiding in the sphere and performing the functions Grod has appointed her. "A holy married life, with the bearing and training of children, is, as a rule, the appointed path for women ; and it will end in their salvation in spite of their original weakness, if that path be humbly and faithfully pursued." (Conybeare.) '^Child- bearing evidently denotes the sphere which properly belongs to the woman, and thus stands in opposition to the sphere of public teaching, which she enters only by usurpa- tion." (Wiesinger.) Thus Bengel, De Wette, Huther, Beck, and most expositors. Words- worth, however, interprets: ''Saved through the child bearing — that is, through the blessed childhearing of the promised Seed of the Woman, the second Adam, Jesus Christ." With this concur, for substance. Doddridge, Macknight, Eilicott, and Fairbairn. If they continue in faith and charity and holi- ness with sobriety. Lest they might con- ceive of the peculiar functions of their life as the means of their obtaining salvation, rather than as the sphere in which it is to be attained, the apostle here states the means on which tlieir salvation is conditioned : they must first possess, and then continue in, faith and love and holiness, with self-restraint, or sobermind- edness. Note: The apostle here, as elsewhere, as- sumes that the Mosaic account of the creation and fall is, not only in substance, but in detail, historically true. He has here distinctly based on the statements recorded in Genesis his ar- gument respecting the relative position of the sexes in the church through all ages. Indeed, the entire Pentateuch, in all its essential facts and in the forms of expression it employs, is uniformly treated by Christ and his apostles as authentic and historic, a course absolutely inconceivable, if it were either mythical or allegorical in character, or a post-exilian com- position falsely ascribed to Mo.«es. See Matt. 22 : 31. 32 ; Mark 10 : 3 ; John 3 : 14 ; 7 : 19 ; 8 : 58 ; Rom. 4:3; 10 : 5; 1 Cor. 10 : 2; 2 Cor. 3:7; Gal. 3 : 8. Ch. 3: 1-7. Qualifications Required IN A Pastor. — He who aspires to this oflSce is desiring an honorable work; in him, there- fore, the following qualifications are required: 1. An irreproachable Christian character, un- blemished by vices and adorned by the Christian virtues. (2, 3.) 2. A wise and firm guidance and rule in his own family, as the pledge of his ability to preside over the church. (4, 5.) 3. A maturity of Christian experience and character, suflScient to insure that his elevation to the oflBce will not serve to inflate his pride and thus work his injury. (6.) 4. A good reputation outside of the church, so that, resting under no reproach, his influence in the office may not be impaired, and he may not thereby fall into the snare of the devil. (7.) 1. This is a true saying {or, faithftd is the saying) — an expression found chiefly in the Pastoral Epistles, designed to emphasize the following statement as important and worthy of confidence. If a man desire, or, seek — literally, stretches himself out after ; that is, aspires to, the aspiration here being not necessarily other than an honorable one. Compare Heb. 11 : 16. The word may denote that longing desire for the work of preaching the gospel which is the primary evidence of a divine call to it, and without which there is no real fitness for it. It is probable that in the Ephesian Church there were those who thus aspired to the pastoral ofllice. The office of a bishop — in the Greek, only a single word (twiffKOTrij) ; literally, oversight. It denotes in Ch. III.] I. TIMOTHY. 2 A bishop then must be blameless, the husband of one wife, vij^ilant, sober, of good behaviour, given to hospitality, apt to teacii ; I 37 2 of a 1 bishop, he desireth a good work. The i bishop tlierefi.re must be without reproach, the husband of one wile, temperate, soberminded, orderly given to 1 Ok overseer. Scripture : 1. The. act of visitation, as when God visits men, either for blessing, as "the time of thy visitation" (Lukei9:«), or for judg- ment, (isa. 10 : 3.) 2. The office of an overseer ((ni(xav) — of sound mind; one who has at once sound sense and sound morals, in whom the moral understanding dominates the lower nature, and the man is hence sound minded, self-restrained, discreet. Of good behav- iour (itored with knowl- edge and untrained to impart it? {mm. 2 -. ■n-26.) 3. Not given to wine— literally, not with wine. The word, by usage, marks the jier- son, not only as addicted to wine, but also as in the condition of character and life resulting from such a habit, "including drunkenness and its manifestation "; hence, a brawler, or violent, disorderly person. No striker— not a man of violent, combative disposition, per- haps including here the bodily manifestation of it. He must be one who has his temper under control, not moved by passion, but ready to "show all meekness to all men." Not greedy of filthy lucre. This is not found in the older manuscripts, but is probably in- terpolated from Titus 1 : 7, where it properly belongs. Thus nearly all, except Beck. Bnt patient, not a brawler. Forbearing and uncontentious, the two attributes standing in contrast with the disposition of the "striker." The pastor is not to be a hasty, passionate, vio- lent man, but to possess a spirit of gentleness, averse to dispute and quarrel. (2Tini.2:2*) Not covetous — free from avarice, or greed of worldly gain, with perhaps a retrospective re- ference to the requirement, "given to hospi- tality." "Covetousness is bad in any, but worst in a minister whose calling leads him to converse so much with another world." (Henry.) 4. One that ruleth well his own house — or, presides well over his own household. Having his children in subjection. His character and government at home must be such as to secure a well-ordered household, in which the children are in habitual subjection. The duty and importance of a wise and firm family government are constantly taught in Scripture (Oen.l8:19; Ps. 101:2; Prov.22:«: Eph.5:-«), and the sad results of failure in this find illus- 1" What o'liii^/ju)*' is within, that ifOfM'OS is without." (Lengel.) 40 i: TIMOTHY. [Ch. hi. 5 (For if a man know nol bow to rule his own house, how shall be take care of ihe cbiirch of (jod ?) G Not a novice, lest being lified up with pride he fall into the condemnation of t lie devil. 7 Moreover lie must ba\e a good report of them which are williout; lest he fall into reproach and the snare of the devil. 5 in subjection with all giavity; (but if a uian know- eih not how to rule his own house, how shall he 6 take care ol' the church of God?) not a novice, lest being pufl'ed up he fall into the ' condemnation of 7 the devil. Moreover he must have good testimony from them that are without ; lest be fall into 1 Gt. Judgment. tration in the case of Eli. (i Sum.3:n-i4.) With all gravity. Keferred by Van Oosterzee, Beck, Hofinimn, and others to the father, as marking tlie dignity of manner befitting him in the family; but it seems more naturally here to characterize the bearing and deport- ment of the cliildren, "with reverent modesti',"' as it is understood by most. Compare Titus 1:6. 5. For if a man know not liow to rule his own house, how shall he take care of the church of God? An argument paren- thetically interposed. A pastor is to preside over the church, as a father presides over his household; the success of the candidate in the narrower sphere of his own home, is, there- fore, a proper test of his adaptation to success in the wider sphere of the cliurch. If he has failed in the less charge, he is clearly unfit for the greater. Here, as everywhere in the New Testament, in describing the work of a pastor, emphasis is placed, not merely on the preach- ing function, but also on the presiding, govern- ing function. (Heb. la-.n-. l Pet. 5 : 1-4) 6. Not a novice — literally, one newly planted, a neophyte, a recent convert. Lest, being lifted up with pride (or, self-conceit) — literally, lest being filled, or enveloped, loith smoke; that is, his self-conceit, like smoke, darkening his vision, so that he does not see clearl3' his own weakness and danger, and thus stumbles into some trap set for him by the ad- versary. '■^ Wrapt in smoke, so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself and others in the true light."' (Fausset.) (iTim.6:4; 2Tim.3:4.) He fall luto the condemnation of the devil — that is, the condemnation into which the devil fell. Throughout Scripture, as in 2 Peter 2: 4; Jude 6, the fall and con- demnation of angels appear as originating in a pride which led to self-will and rebellion; and the new convert, suddenly elevated to a post of distinction in the church, was in danger thereby of a self-conceit that might lead to his destruction. For "pride goeth before destruc- tion, and a haughty spirit before a fall.' (Prov. 16:18.) "We should take heed of pride because it is a sin that turned angels into devils." (Henry.) Doubtless, there is so wide a diflerence in the age, character, and tenden- cies of recent converts, that no fixed rule is possible, as to the length of time which sliould elapse before any one can properly be admitted to the ministry ; but the most imperative con- siderations demand that careful heed be given to this prohibition, for the welfare, alike of the convert himself, and of the Church of God. The wrecks of many a Christian character, thus destroyed, lie all along the course of Christian history, and em])hasize the warning "Lay hands hastily on no man." (0:22.) 7. Moreover, he must have a good re- port of them that are without — that is, of those who are -not members of the church. In the selection of a pastor, regard must be had to the reputation he has in the general commu- nity, as to his truthfulness, integrity, and pu- rity of life. His character and life among men must be such as to inspire confidence, so that, in discharging the duties of his ofiRce, he may commend iiimself to every man's conscience in the sight of God. (■2Cor.4:2.) This care in reference to the general reputation of church oflRcers is elsewhere enjoined and exemplified. (Acts6:3; 16:2; 2 Cor, 6 : 3, 4 ; lTh5S.4:12.) LeSt hC fall into reproach. The reproach resulting from his previous iil-repute, which would be intensified by his elevation to the conspicuous position of a pastor. Or the reference may be to the reproach occasioned by a possil)le re- lapse into those evil courses, which had already alienated from him the confidence of the peo- ple. And the snare of the devil. The mini.^ter's own moral power is weakened if he is conscious that his course of life has been such as to alienate frotn him the confidence of the community; such an one, therefore, should not be set apart to the oflRce, because he would be thereby more exposed to fall, b^' the temp- tation either to seek the popular favor by false methods, or to defy public opinion by a bold Ch. III.] I. TIMOTHY. 41 continuance in evil courses. It is evident, also, that no man whose character is under reproach, or even serious suspicion, can ever accomplish in a community the true work of a Cliristian pastor, however brilliant may be his talents, or attractive his social qualities. The qualifications here required in the pas- tor belong, as in the related passages, 2 Tim. 2 : 15-26 ; Titus 1 : 5-9, rather to the realm of the common, homely virtues than to that of in- tellect and learning. These grand moral char- acteristics, as forming the foundation of minis- terial character and usefulness, must distin- guish the ministry in all ages and all lands; and, while the intellectual gifts and culture of the pulpit will difier in different individuals and at different times, the presence of tiie moral qualities here specified is always and everywhere an essential condition of admission to the office. It is the duty, therefore, of a cliurch before electing a pastor, and of a pres- bytery before ordaining him, to ascertain whether these qualifications are found in the candidate. His moral dispositions; his self- government; his spirit and life at home and abroad; the reputation he has, as a man and a Christian, outside of the church — all these are points of cliief moment in the qualifica- tions of a pastor. The primal question to be asked, therefore, is not "Is he talented? Is he learned? Is he eloquent? Is he social?" but far more, "Is he thoroughly Christian in character, and godly in life?" For in the pas- j toral office, while gifts are important, grace is j essential. Moral and spiritual qualifications, j however, though fundamental, are not the only conditions of admission to the pastoral office, for the apostle requires also that a man be ' apt to teach.' Elsewhere, also, he gives charge that God's word be committed only to "faithful men, who shall be able to teach others also," "in meekness instructing those that oppose themselves," '''able by sound doctrine to ex- hort and convince the gainsayers"; and that the minister show himself "approved of God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2 Tim. 2:2,i5,'25; TUu8i:9.) The pastor's work is to un- fold and enforce truth in the pulpit, as well as to illustrate it in holy living. Piety, there- fore, essential as it is, if not accompanied with mental gifts and discipline, is not evidence of a ministerial call. 8-13. Qualifications Required in Dea- cons.—They nmst be: 1. Men of dignified deportment, trutliful, temperate and liberal. (8.) 2. Men who hold the gospel in a pure conscience. (9.) 3. Men wlio have been tested and have shown themselves quali- fied, in character and ability, for the office. The deaconesses, who were probably often chosen from the wives of the deacons, the apostle adds, must possess the same moral qualifications, in general, as the deacons. (10, 11.) 4. Deacons are to be men who have only one living wife, and who preside well over their own households (12). Finally, the value and importance of tlie deacon's office is seen in the ricliijos of its reward, which is found in the higher advancement in grace and the greater confidence in faith which its right use secures. (13 ) The Greek term for deacon (Siixoi/os) signi- fies, in general, one who serves, a servant in any capacity; but its special application in the New Testament is to the second class of church officers. Of these the earliest record is found in the appointment of "the seven." (Acis6:i-6) For the work to which the "seven" were set apart — namely, " to serve tables," or supervise the temporal welfare of the Church — is one of universal and permanent neces.-ity, and is designated by the corresponding verb (Sioxoi'en-), the appropriate word for the work of the dea- con's office; while it is also placed in contrast to the work of the ministry, "prayer and the ministry of the word," as being a distinct func- tion. The general sense of Christendom has, therefore, interjireted this as the institution of the diaconate. and the subsequent references to the office in the New Testament confirm this view. The following facts a|>pear in Scripture: 1. It is a permanent office in the church ; for not only is the permanent need of such officers evident, but deacons are men- tioned with bishops as the ordinary officers, and their qualifications alone, besides those of bishops, iwc specifically prescribed. See Phil. 1 : 1; 1 Tim. 3 : 8-13. Compare, also, Rom. 12:7; 1 Peter 4: 11. 2. They are chosen by the whole congregation of disciples, and are ordained by the ministry. (Act»6:5.e) The term of service, whether long or short, is not prescribed, and is doubtless to be decided by each church for itself. 3. The duty of the deacons is to administer the temporal afiiiirs of 42 I. TIMOTHY. [Ch. III. 8 Likewise must the deacons he grave, not double- tongued, not given to much wine, not greedy of filthy lucre ; y Holding the mystery of the faith in a pure con- science. 10 And let these also first be proved; then let them use the otfice of a deacon, hum^ found blameless. 8 reproach and the snare of the devil. Deacons in like manner musl be grave, not doubletongued, not 9 given to uuicli wine, not greedy of filthy lucre; hold- ing the mystery of the faith in a pure cotisciftice. 10 And let these also first be proved; then let them the church, such as the relief of the poor, the support of public worship, the care of the church property, and the provision for the due administration of the ordinances. This is evi- dent from their original appointment. They were "to serve tables," that is, attend to ar- rangements for the sustenance of the poor and of the ministry, this being done from a com- mon fund ; and their work is thus placed in direct contrast with that of "the twelve," which was "prayer and the ministry of the word." While, therefore, the elders supervise the spiritual welfare of the church, the dea- cons have the supervision of its temporal in- terests. In the Episcopal organization of the church, the deacons form the third order of spiritual officers, and are empowered to preach and baptize. They are not "lay," but "cleri- cal" officers. As opposed to this, however, it is significant that, among the qualifications here required for the diaconate, Paul omits, apt to teach, and emphasizes those qualities which give special fitness for secular duties, thus, as in its original appointment, broadly distinguishing the office from that of the preacher. It is true that Philip, one of "the seven," preached and baptized; but this oc- curred some time after his choice to the dia- conate. and when he had become an evan- gelist. ( Acts 8 : 26-40 ; 21:8.) 8. Likewise must the deacons be grave —of dignified character and deportment; seri- ous men, free from levity and frivolity. Not doubled-tongued— of double speech, saying one thing to this, and a different to that; or, of deceitful speech, saying one thing, but meaning or doing another. In their official work, they are necessarily in constant inter- course with the members ,of the church, and prevarication or duplicity in them must be most pernicious in its influence. They are, therefore, to be men of transparent character, truthful in their words and faitliful to their promises. Not given to much wine — not wine bibbers. Wine and strong drink were forbidden, on pain of death, to the Jewish priests, when engaged in the services of the Tabernacle. (Lev. io:9.) They were also pro- hibited to the heathen priesthood in their tem- ple worship. Much more, then, might we expect that a man addicted to them would be disqualified for official position in the Chris- tian Church, (ver. 3.) Not greedy of filthy \ucre— base gains. "All gain is filthy (liter- ally, base) which is set before a man as a by- end in his work for God." (Alford.) The love of money is especially dangerous in one who, by his office, is placed in trust with the church funds, and is concerned in the admin- istration of them. To u man greedy of gain, the temptation would be great, if not to actual theft, yet to such use of the funds as might further his personal pecuniary interests. Note the case of Judas. See John 12: 6; compare Titus 1: 11; 1 Peter 5: 2. 9. Holding the mystery of the faith. 'Mystery,' in the New Testament, does not ordinarily denote that which is mysterious or difficult to understand, but rather that which was once hidden — a truth, or cycle of truths, which was before undiscovered, but which has now been made known by revelation from God. It denotes here the whole cycle of truths relating to the person and work and salvation of Christ, which, once hidden from men, but now revealed in the gospel, are apprehended and received by foith. Compare Kom. 16: 26; 1 Cor. 2:7: Gal. 3; 23; Eph. 8: 3-12. In a pure conscience— that is, a conscience which has been made free from guilt, and is kept pure, or in conscious integrity, by faith in Christ. The conscience, thus pure, " was to be, as it were, the insphering principle (2 Tim. 1:3)." (EUicott.) "The pure conscience is thecoffi^r in which the truth is best deposited." (Van Oosterzee.) "Pure doctrine and pure conscience must always go together." (He- dinger.) 10. And let these also—not "also," as if in addition to the bishops, but rather, let these, moreover— t\mt is, in addition to the things already required. First be proved— not by any formal procedure, but by a life in the church of sufficient length to test their real Ch. Ill ] I. TIMOTHY. 43 11 Even so must their wives be grave, not slanderers, I sober, faithful in all tliiii<;s. I 1.! Let the deacons be the husbands of one wife, rul- ing their children and their own houses well. 13 For they lliut have used the office of a deacon well purchase to tlieuiselves a good degree and great bold- ness in the faith which is in Christ Jesus. 11 serve as deacons, if they be blameless. Women in like manner uiasl be grave, not slanderers, temper- 12 ate, faithful in all things. Let deacons be husbands of one wile, ruling tlitir children and their own 13 houses well. For they that have served well as deacons gain to themselves a good standing, and great boluuess in the faith which is in Chriai Jesus Jiharacter and ability. Then let them use the office of a deacon, being found blameless. Tliey are not to be selected from new and untried men, but from those wlio, after trial, have proved themselves fitted for the office. "The more prominent the place God allots any one, the more blameless should be his life, because many observe him." (Starke.) 11. Even so must their wives. Better, as in the Revised Version : Women in like manner — that is, women filling the deacon's office, deaconesses. As the words occur in the midst of a description of the qualifications of deacons, the Anglican Version, as also Conant, translates "tlieir wives," with which accords the view of Calvin, Henry, Barnes, Cony- beare, Huther, and others. Decisive reasons, however, seem here to require its reference to the deaconesses, who may, indeed, often have been wives of deacons, but who are here men- tioned as the female members of the diaconate. For, 1, it is evident tbat deaconesses existed in some of the apostolic churches, since we read of Phebe, a deaconess of the church at Cenchrea (Rom. i6:i), and of certain women who at Philippi labored with Paul in the gos- pel, and seem to have had an official position. (Pdii. 1: 3.) In the post-apostolic churches, this office certainly existed ; and, indeed, the seclu- sion of females in the East, and the peculiar relations of the sexes in Greek cities, must have made such female officers a necessity. 2. In like manner, with which this verse begins, is the same transitional word that introduced the directions for the deacons, and in itself suggests the introduction of a class separate from them; and doubtless the verse was introduced at this point, because the qualifications of the deacon- e.sses form, as will be seen, a parallel to those required of the deacons in the immediatelj' preceding verses. 3. The Greek has not 'their wives,' but simply loomen (ywi/ar«t), without article or pronoun, and it is, therefore, prop- erly rendered, not "their wives," but women, and, in this context, female deacons. 4. It is difficult to see why the qualifications of dea- cons' wives should be specified, and not also those of bishops' wives; but there was a plain reason for defining the qualifications of the deaconesses, since to them was largely com- mitted the administration of church relief, pecuniary and spiritual, among the female members of the flock. The great body of commentators, therefore, ancient and modern, have understood this passage as relating to deaconesses. Must be grave — dignified in deportment, serious, decorous. Not slan* derers — literally, not devils, calumniators, "talebearers, carrying stories to make mis(;hief and sow discord." It "corresponds to the 'double-tongued' (SiAoyous), in the males, be- ing the vice to which the female S(!X is more addicted." (Alford.) Sober — parallel to the "not given to much wine" in the men, and perhaps, therefore, to be taken as at least including the physical sense. Faithful in all things — placed over against 'greedy of filthy lucre' in the men, and requiring a scru- pulous fidelity in the administration of the relief funds of the church, as well as in the discharge of the other duties of the office. 12. Let the deacons be the husbands of one wife. As in the pastor's office, so also in the deacon's, polygamy, or having more than one living wife, is a disqualification. See notes under ver. 2. Ruling their children and their own houses well. It seems to be implied that the deacon will ordinarily be a married man and the head of a family, over which he is required so to preside as to secure a well-ordered household. Compare ver. 2, 4. 13. For they that have used the office of a deacon well — better. They that have served v)ell as deacons — at once a reason for requiring such qualities in the deacon and an incentive to the earnest and diligent use of them, since a great reward attaches to the r)ffice. Purchase to (or, gain for) themselves a good degree (or, standing) — literally, step, as the step before a door or on a staircase; hence, figur- atively, a step upward, an advanced position. Of this good standing, or upward step, tlirce different interpretations have been given: 1, 44 I. TIMOTHY. [Ch. III. 14 These things write I unto thee, hoping to come unio thee shortly : 14 These things write I unto thee, hoping to come 15 uuto thee shortly ; but if I tarry long, that thou A preferineat in the church, as from the dea- con's to the pastor's ofBce. 2. An advanced spiritual position in a richer religious exper- ience and an enlarged spiritual power. 3. A higher position at last in the greater reward God will bestow upon his faithful and suc- cessful servants, as taught in the parable of the pounds. (Lukeia: 11-27.) The second of tliese, interpreting of an advanced position in Chris- tian experience and life, seems here best suited to the context — at least, as the main thought; since ti>e apostle would hardly present eccle- siastical preferment as a motive to fidelity ; and the reference to the higher position of the faithful in heaven, though suitable as a motive, is less consonant with the motive that follows, 'great boldness in the faith,' which plainly relates to the present life. The expression presents, therefore, as a reward of fidelity in the diaconate, a higher standing place in the Christian life in a richer consciousness of union with Christ and a more full realization of the Cliristian hope, although perhaps the heavenly reward need not be excluded, as it is in full accord with the doctrine of the future reward of believers as taught by Christ (Matt. 19-29; 25:34-40; Luke 19: 11-27), and by the apOStlcS (l Coi- 3:8-15; 2Cor.9:6; 2 Tim. 4:7,8; 1 Peter 5: 4; 2 John 8). And great boldness in the faith which is in Christ Jesus — perhaps not 'in the faith,' but as tlie Greek is without the article, in faith. The right use of the oflSce secures a strong faith or a higher confidence in the e.xercise of that faith which is based on Christ. It will be observed that here, as in the case of pastors, the qualifications emphasized are those rather of the homely virtues than of the brilliant gifts. Tliey are qualities of character and life such as evoke the respect and love and confidence of men, and form the essential basis of religious power. 'The passage thus suggests, not that higti culture and brilliant gifts should not be sought in church officers, but that the virtues of a solid character and a pure life are of far higher moment; and that, while the former may sometimes be wanting, the latter ought never to be absent. Note also that here, as everywhere in the New Testament when permanent officers are mentioned, only two classes appear in the church — pastors and deacons;, the qualifica- tions of the one class adapting them to the work of public instruction and spiritual guid- ance in the church, those of the otiier fitting them for the wise and safe administration of its temporal concerns. There w'as no third class; but the qualifications named and in- structions given all relate to these two classes only. Evidently there was no prelatical bishop at Ephesus presiding over the diocese of Asia, otherwise the injunctions here given would have been sent to him, and not to Timothy. Certainly Timothy himself was not Bishop of Ephesus, since liis office was that of an evangelist (2 Tim. 4:5), traveling as an assistant to Paul (Actsi6:i-.s) ; and he had been, at this time, onlj' temporarily left at Ephesus for a special work (1 = 3), Paul himself expecting soon to return and relieve him of his charge (3:14,15). Indeed, it is difficult to conceive an assumption more absolutely desti- tute of Biblical foundation than that which makes Timothy "the first Bisho}) of Ephesus." A prelate, or hierarchical bishop, as the head of a diocese, is wholly unknown in the New Testament. 14-16. Obedience to the Above In- structions Enforced by the Dignity OF THE Church, as the House or God, AND ITS Importance as the Pillar and Ground, or Base, of the Truth.— 1. Paul, though hoping to come to Timoth\- soon, yet contemplates delay as possible, and sends, therefore, these instructions, that he may know how to conduct himself in the affiiirs of the Ephesian Church. (14, 15.) 2. The importance of guiding aright the affairs of the church is shown, (a) from the exalted char- acter of the church as "the house of God," "the church of the living God"; (/>) from the momentous relation of the church to the world, as "the pillar and base of the truth," in conserving and proclaiming divine truth among men; and (c) from the sublime char- acter of the truth, thus witnessed by the church, as the 'mystery of Godliness,' or God Incarnate ; his life, death, resur- rection, AND glorification. (15, 16.) 14. These things write I — the foregoing instructions, especially those relating to the qualifications of pastors and dencons. Hop- ing to come unto thee shortly (or, more Ch. III.] I. TIMOTHY. 45 15 But if I tarry long, that thou mayest know how thou oughtest to t)ehave thyself in the house of God, which is the church of the 'living God, the pillar and ground of the truth. niayest know i how men ought to behave themselves in the house of God, which is the churcli of the liv- 16 ing God, the pillar and -' ground of the truth. Aud 1 Or, how thou oughteat to behave thgself 2 Or, stay. quickly). Circumstances at pi-esent portended delay, but he liojjed that some change would occur in liis situation, allowing liini to come sooner than now seemed pnjbable. 15. But if I tarry long (//, notwithstand- ing mi/ hope, lain delayed) that thou niayest know how thou oughtest to behave (or, conduct) thyself — or, how men ought to con- duct thetnselves. The construction admits of either translation, but tlie former accords better with the scope of this passage. In either case the reference is not to behavior or deportment, but to the course of action to be pursued, that thou mightest know how to act, what course of action is required in con- ducting the atiairs of the church. In the house of God. The temple in Israel was "the house of God," because he dwelt in it among his people and his visible presence was there manifested in the Shekinah above the mercy seat in the Holy of Holies. This was typical of the church. In the New Testa- ment his redeemed people constitute his house, he dwelling in them as within a living temple. Hence the church is represented as a build- ing, a glorious structure composed of "living stones," "'built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone ; in whom all the building, fith' framed together, groweth unto a holy temple in the Lord" ; "an habitation of God through the Spirit." Eph. 2 : 20-22; compare 1 Cor. 3 : 9-17; 2 Cor. 6 : 16; Heb. 3 : G; 2 Peter 2 : 5. And as the whole body of his people form his living temple, so also each local church, as composed of believers united by faith to the one Lord, forms 'the house of God,' within which he dwells and reveals his glorious presence. Which is (or. Since it is ; innsmxich as it is) the church of the living God. In contrast with the temple made by hands at Ephesus, enshrining the dead image of Diana, this glorious structure, in which Timothy ministered, was "a living community of saints pervaded by the living God." The word church {iKK\yiaia) is used in the New Testament one hundred and fifteen times. Of these, in three instances it denotes the legislative assembly of citizens in a free Greek city; in two, the Hebrew "congrega- tion of the Lord" ; and in one hundred and ten, the Christian Church. As designating the church, it is used ninety-two times of the local church, as " the church at Jerusalem," "the churches of Galatia"; and eighteen times, either of the whole church, conceived as composed of all the elect, who are to form one grand assembly at last in heaven, or of Christians generally, as in Acts 9 : 31 : " Then had the cJmrch (corrected text) rest through- out all Judea and Galilee and Samaria." In the text the word refers to the local church at Ephesus, but contemplated (as every true church is, in fact), as a type, a dim but real rep- resentation of the universal spiritual church. The ministry of Timothj', and of the psistors and deacons, was concerned with the affairs of this 'church of the living God'; and hence the high qualifications required in tliein, and the care and order and solemnity which should mark their ministration. The pillar and ground of the truth. The apostle, with char- acteristic rapidity of transition, now changes the figure. The temple is here no longer the church, but the truth — especially the great truth of the incarnation, and of the life, deatii, resurrection, and universal reign of the God- man ; and the church is a column and base of this temple, sustsiining it, and bearing it up for the gaze and wonder and faith of men. As a column, with its base, or foundation, sus- tains and lifts ah-ft the magnificent temple, displaj'ing its splendor and strength, and the genius and skill of its architect, even thus is each church a column and base of the truth. It is God's chosen institu^jon, by which his truth is upborne and made known througli all ages. It is not the autlior of the truth, nor the authority on which the truth is published ; but, receiving the truth from God as given in his word, its office is to conserve and publish it as God's message to men. Without the church, therefore, the truth, unpreserved and unproclaimed, would perish from the enrtli. Some interpreters make this clattse, not appo- sitional with "the church of the living God," 46 I. TIMOTHY. [Ch. III. 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the (.ieuUles, believed ou in the wond, received i.p into glory. without controversy great is the mystery of godli- ness; 1 He who was uianiksted in the flesli, justiiiid in the spirit, seen of angels, preached among the nations, believed on in ilie world, received up iu glory. 1 The word God, in place of He who, rests on uo sufBolent ancient evidence. Some ancient auttaorities read which. but the beginning of a new sentence— thus, "A pillar and ground of the trutli, and con- fessedly great is the mystery of godliness." But surely the apostle, even in his old age, could hardly liave used such rhetoric. The other, and older, construction, is far more Pauline, and is consonant with his purpose here, to unfold the greatness of the church and its mission, in order to impress Timothy and the ministry of all ages with the greatness of their charge and the consequent necessity of high qualifications in those who under- take it. 16. And Avithout controversy — that is, confessedly ; it is a point that must be acknowl- edged—great is the mystery. 'Mystery' here, as in ver. 9, denotes, not that which cannot be apprehended or understood, but that which was once hidden or unknown ; something which the reason could not have discovered, but which can be known only by revelation from God, and which, as a fact of pure revela- tion, can be received only by faith. This great truth, hitlierto unrevealed and unknown, had now been made known by the actual incar- nation, life, death, resurrection, and glorifica- tion of God in man ; and of this truth the church is 'the pillar and base.' The con- serving and publishing of this momentous truth constitute the mission of the church; and hence the supreme importance of this divine organization as 'the church of the living God' and the care with which its affairs should be conducted. Of godliness. This ' mystery '—God taking on him humanity, and living, suifering, dying, rising, and reign- ing in humanity — ^is for human souls the source of godliness : in it are all possible motives to holy living. It is this g,Teat fact, fully appre- hended and believed in the soul, which breaks the power of sin and quickens to a new life of lioliness. The all-potent revelation of the gospel is Christ as God-man ; and from it, as received in the soul, comes all true godliness. For " in it Christ says, ' Be ye holy, for I,' who have taken your nature and joined it to the nature of the Holy One, ' am holy.' " (Words- worth.) God (properly, v}ho). For reasons assigned below, I accept as the true reading here, who (os), instead of God (fleos), in accord- ance with the decision of the great body of recent Biblical critics. Properly translated, therefore, it is, ivho was manifested, the rela- tive referring to ' mystery ' as its logical, though not strictly grammatical, antecedent, because the Son of God, as incarnate, is the dominant thought involved in it. Was manifest in the flesh— that is, the Son of God entered into personal union with, and revealed himself in, humanity. This is the constant teaching of Scripture : "The Word was made flesh" (John i: 14); "Who, being in the form of God . . . was made in the like- ness of men" (Phil. 2:6,7); " The life was mani- fested; and we have seen, and bear witness, and show unto you that eternal life which was with the Father and was manifested unto us" (iJoimi:2). The expression presupposes the pre-existence and the divinity of Christ. Jus- tified— was shown, proved to be righteous — in the Spirit— i/ie Holy Spirit, not Christ's spirit, considered as the seat of his divine na- ture; forherethereisnoantithesis to "flesh " in the preceding clause, but the clauses follow the simple historical sequence in his manifestation. First, he became incarnate, or ' was manifest in the flesh ' ; then his divine Sonship was demon- strated by the Holy Spirit, given to him and working in him. He was approved as righteous when, in token that the Father was in him "well-pleased," the Holy Spirit descended on him at the baptism. (Matt.3:i6.) The Father gave "not the Spirit by measure" to him, but in unbounded fullness. He was "led bj^ the Spirit" to his temptation (Matt.4:i) ; his mighty works were effected "through the Spirit" (Matt.i2:28) ; and this presence and power of the Holy Spirit divinely attested him as right- eous and authenticated his claims as the Son of God. Seen of (or, appeared to) angels — that is, made himself visible to them. The verb, though passive in form, is active in sense. Compare Acts 7 : 26 ; 26 : 18. The Son of man, even in the depths of his humiliation, revealed Ch. III.] I. TIMOTHY. 47 himself to angels as the exalted Son of God ; and iit every step in his earthly path tliey saw, through the vail of his flesh, the infinite and eternal God. They recognized him even in his lowly birth. (Luke2:»-i4.) They ministered to him in the wilderness temptation, and in Gethsemane. Had he chosen to avoid arrest, "more than twelve legions of angels" would have come to defend him. (Muu. :i6:33.) When he had suttered death, these glorious beings were present to witness his resurrection and to grace his triumphant ascension. (Actsi:io, ii.) He thus, in all the vicissitudes of his earthly life, stood fully revealed before the angelic | world as the God-man, and, with adoring wonder, they watched around his path from the mangpr to the tomb. Preached unto the Gentiles (or, aynong the nations). Even during our Lord's life, the salvation he brought passed beyond Israel to other peoples, as in the case of the Syrophenician woman (Mark 7:.!6), and of the Roman centurion (i-uke 7:2.io). Before he ascended, he charged his disciples to go into "all the world and preach the gospel to every creature" ; and in the apostolic age Christianity achieved its widest triumphs among the Gentile nations. This was the marvel of that age, that God became Man to provide a salvation for all men. Gentiles as well as Jews. (Acts U : IS; Rom. 10: 1'2, 13; Eph. 2:11-22; 3:8.) Believed on in the world. This sal- vation was actually effectual. Though rejected by the great body of the Jews, there were yet many who believed on him ; and these earlier disciples were but the precursors and pledges of the vast multitude who, after the Holy Spirit was given, became believers in Christ and heirs of salvation. Received up into glory. This was the crowning triumph of Christ, the final proof that he was God incarnate, when, ascended and glorified, he took his seat at God's right hand, and, as the God-man, the divine human King of the universe, received all power in heaven and earth. (Actsl :9; John 17:5; Kph. 1:19.23; Phil. 2:9-11 ; Rev. 5:6.U.) Such is the greatness of that truth of which the church is ' the pillar and base^ ; and hence the sacredness of the work, and the required sanctity of character of those who are called to official station in it. This sublime myster}', the personal manifestation of God in man, is here outlined in successive clauses, rhythmic in their structure. Many commentators, there- fore, have regarded them as quoted b^' the apostle from some early confession or hymn used in the apostolic churches. It seems, how- ever, far more natural to think that the lan- guage here was original with Paul, and, as a wonderful statement of God manifested in hu- manity, was afterward adopted as a creed or liturgic form, for which its rhythmic structure so well fitted it. For in Paul, as in all great writers and orators when treating of subjects in their nature sublime, the tendency is to poetic and rhythmic expression. Compare Rom. 8 : 38, 39; 11 : 33-36. Farrar versifies as follows: "And confessedly great is the mys- tery of godliness — who was " Manifested in the flesh, Justified in the Spirit, Seen of angels. Preached among the Gentiles, Believed on in the world, Taken up in glory." Observe the sublime character and position of the church, and its supreme importance as an outward organization. It is 'the house of God' ; not a human organization, constituted and ordered by men and ruled for earthly ends, but an organization of God, constituted according to a divine ideal by a union of re- demed souls, and forming a living temple, in which dwells the living God. Its mission is to conserve and publish to the world divine truth, and especially that highest of all truths, the incarnation of the Son of God, and the life, death, resurrection, and glorification of the God-Man as the ground and the pledge of the redemption and glorification of all who believe on him. Apart from this divine or- ganization, that momentous truth might pcri.«h from the earth, and salvation fail among men. Indeed, so important is the church that much of the New Testament is occupied with in.struc- tions respecting it. It is impossible to think, therefore, that its form and order have been left to men, to be changed from age to age, according to human caprice and .shortsighted- ness, or that those are resting on Scriptural ground who depreciate this great institution of God as a mere outward organization, to he changed or to be dispensed with, as men may decide. Plainly, such was not Paul's concep- tion of 'the church of the living God.' Note, also, the dignity and solemnity of the 48 I. TIMOTHY. [Ch. IV. CHAPTEK IV. "VrOW the Spirit speaketh expressly, that in the latter il times some shall depart from the taith, giving heed to seducing spirits, aud doctrines of devils ; 1 But the Spirit saith expressly, that in later times some shall lall away from the faith, giving heed to ministerial ofBce. The ancient Jewish priests ministered in a temple made with hands, and enshrining for ages not even a visible repre- sentation of God; for the Sheehinah, or visi- ble glory of God, had long since departed, and the Holy of holies was empty. But the minis- tration of the gospel is performed in this living temple, composed of redeemed souls and per- vaded by the presence of the living God, "a habitation of God tiirough the Spirit." How great the necessity, therefore, as the apostle infers, that those who take on them this min- istration be men of Cliristian virtues and of holy lives, and thus be worthy of the gospel they preach and of 'the church of the living God ' wherein tliey serve ! The reading in ver. 16, " God was manifested in the flesh," has long been held as doubtful. Manuscript and other authority exist for either God (Seos), or lohich (5), or who (os). The evi- dence adduced for the respective readings may be summed up as follows: For God (eeos) may be adduced: 1. The uncial codices, D*, J, H, N5, none of which are earlier than the seventh century, and then as altered in this place by a later hand. 2. Nearly all the cursive manu- scripts, which, however, do not date back of about the tenth century. 3. The citation of the passage with this reading by Chrysostom, Theodoret, Euthalius, Macedonius, and other of the later Fathers. For which (5) may be urged : 1. The uncial codex D' of the seventh century, but only as a correction. 2. The early Latin versions, except Jerome's. For who (6?) the evidence is: 1. The uncial codices, K, or Sinaitic manuscript, of the fourth cen- tury, A and C, of the fifth, and F and G, of the ninth. 2. The important cursive manu- scripts, 17, 73, 181, which were copied from uncial manuscripts, probabl.y earlier than anj' now extant. 3. The Gothic, later Syriac, and Coptic ver.sions; in the Peschito, or earlier Syriac, it is uncertain whetlier the reading is who (6s), or which (6). 4. The citation of the passage in this form by the Fathers, Cyril, Theodore of Mopsuestia, Epiphanius, Maca- rius, and Jerome. The preponderance of ex- ternal evidence is clearly in favor of who (6s), as the true reading: while on internal grounds it is certainly far easier to conceive that, in the intensity of doctrinal interest, especially in the Trinitarian controversies, God (fleos) would be substituted for who (6s), requiring only two slight marks in the uncial text, than that the opposite change should be made. In this re- sult concur all the best critical authorities, as Griesbach, Lachmann, Tischendorf, Tregelles, and Westcott and Hort; with De Wette, Huther, Alford, Ellicott, and Fairbairn among interpreters. Ch. 4: 1-5. A Departure from the Gospel Predicted. — 1. The Holy Spirit dis- tinctly predicts a departure from the faith in after times. (1.) 2. The agencies through which this will result are described under two classes: (a) The superhuman — "seducing spirits and doctrines of devils" ; {b) the human — those 'speaking lies in hypocrisy,' described also as "having their conscience seared " ; the latter class being the medium in and through which the former exert their power (1, 2). 3. The characteristic doctrines of these misleading teachers are stated ; they ineulcate, as essential to a higher sanctification, celibacy and absti- nence from food which God has adapted for man ; whereas all such food is lawful to believ- ers, since it is sanctified by the sanction of God's word and by the prayer of the recipient (3-5). 1. Now — Kevised Version, better, Btd. In contrast with "the mystery of godliness," the glorious truth that the church is upbearing before the world (3 : le), the apostle now speaks of the approach of "the mystery of iniquity" (2 Thess. 2 : 7), whose malignant and destructive workings were even now apparent. The Spirit speaketh expressly — plauily, distinctly. Whether the reference here is to a special- communication to the apostle himself, or to prophecies uttered through other inspired men, is left uncertain. Even in the Old Testa- ment there are predictions, as some suppose, of a great apostasy in the Messianic age. (nan. 7: 25; 8: ■3.25; 11 :;io.) The prophctic utterances of Christ, Matt. 24 : 11-34, in words of marvel-. Ch. IV.] I. TIMOTHY. 49 2 Speaking lies in hypocrisy; having their con- I 2 seducing spirits anil doctrines of demons, through cience seared with a hot iron ; the hypocrisy of men that speak lies, • branded in I 3 their own conscience as witli a hot iron ; lorbidding 1 Or, aeared. ousl^' graphic power, distinctly foretell such an event; while in some of the parables, as in that of the wheat and tares (Mau. is) and in other passages, its dark shadow is plainly visi- ble in the picture. It is natural, however, to think here of a direct communication of the Spirit to Paul; and this is made the more probable from the constant guidance of the Spirit which he enjoyed (Acts i6: 6; 20:23), and from the fact that in an earlier epistle (a Thess. 2) he has unfolded more fully the great apostasj' of which he here sees the beginnings, and that so fully does the portentous image of this com- ing danger to the church loom up before him, that tlie thought of it pervades his epistles. (Col. 2 : 8, 16-23.) That in the latter times — rather, in later times. It is not spoken only of the liist ages of the Christian Dispensation, but of after times, referring to the times fol- lowing that in which the apostle is speaking. Evidently the beginnings of the apostasy are in the immediate future, as he warned the Ephesian elders in Acts 20 : 29, 30: "I know that after my departing shall grievous wolves enter in among you, not sparing the flock. Alsoof j'our own selves shall men arise, speak- ing perverse things, to draw away disciples after them." The full and disastrous culmina- tion of it, however, belongs to the closing period of the Christian Dispensation. "The expression 'times' ((caipoi) or 'ages' (aiii/e?) in Eph. 2 : 7 is itself proof that the apostles did not themselves conceive the coming of the end in their own time (icatpds). The prophecies fulfill themselves, not at once, nor once only, but repeatedly and gradually, in ascending series, up to the full end. Thus our here- given prophecy of the falling away found already a fulfillment in the then apostolic age (or, (caipos), and consequently measures are al- ready enjoined on Timothy against the im- pending destruction of the faith. But also in later epochs of the divine kingdom, this prophecy fulfills itself, until its culminating point ... in the time (2Thess.2:3) immedi- ately preceding the second appearing of the Lord." (Beck.) Some shall depart from the faith— that is, from the truths of the gos- pel, which are the objects of faith. Of tliis falling away other apostles also speak. (2 Peter 3:3; ijoiin2: 18, 19.) Giviiig hccd to seducing spirits. They departed from the faith through yielding to the seductive power of evil spirits, whose deceitful influences were exerted through false religious guides. (1 Joho 4 : 1, e.) And doctrines of devils— or doctrines em- anating from demons. I'he word liere is not devil (ata/SoAos), but demons (Soi/otdi/ia), a term which is never applied to Satan, or the devil, but in the New Testament ordinarily desig- nates the fallen angels of whom Satan is the prince. (Matt. 9 : si; 25 : 41.) Scripture connects them with the idolatry and oracles of the hea- then, as inspiring the delusions and impieties of Paganism. (1 Oor. 10 : 12 ; james 3 : 15.) Perpetu- ally seeking the ruin of men, they exhibit their most terrible physical power for evil in demoniacal possession, as Mark 5 : 1-9, and their most malignant influence over the soul in the errors and delusions they inspire, and the lusts and passions they inflame. These ministers of Satan rule in the life of the un- regenerate world (Eph. 2 : 2) ; but they espe- cially antagonize divine truth and grace in Christians (Epii.6: 11, 12), and arc in direct, ma- lignant opposition to the Holy Spirit — the Spirit of truth and holiness. (1 John 4 : 1-3, 6.) Indeed, such is human life that ''a man never stands isolated; if the Divine Spirit do not lead him, the evil spirit will." 2. Speaking lies in hypocrisy — or, rather, in the hypocrisy of men who speak lies — that is, the seducing influences of the demons operate on men in, or through, hypocritical false teachers. The hypocrisy of these false guides was the sphere within which the malig- nant power of evil worked, and from which it i-ssued, as a baleful, misleading influence, to delude and dctroy souls. Tiiese teachers were not men of sincere, truth-loving souls, but wore hypocritical ; and their hypocri.sy formed the point of contact between their souls and these demonic powers, and made them the me- dium of Satanic influence upon other souls. Having their conscience seared with a hot iron — or, branded in their own conscience as v)ith a hot iron. (Revised Version.) The thought is not that their conscience has-becomfl D 50 I. TIMOTHY. [Ch. IV. 3 Forbidding to marry, (ind commandiiig to abstain from meats, which Uod huth created to be received with thanksgiviug of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received wiih thanksgiving: to marry, inul commandin;/ to al)Stain from meats, which God treated to be received wiili tliauksgiving 4 by them that believe and know the truth. For every creature of God is good, and nothing is to be insensible, but that they stand self-convicted, consciously bearing the brand-marks of wrong doing. The ancients used a hot iron to brand the forehead of a criminal, so that thenceforth he might bear, always and everywhere, the brand-marks of his crime. Thus these men, while professing to be guides to righteousness, had tiieir own conscience covered with the brand-marks of sin. Thus Kobinson : ''^Branded in their own consciences ; having the marks, stigmata, of their guilt burnt in upon their consciences, that is, being ever conscious of their guilt like branded criminals." Thus, also, Van Oosterzee, Alford, Ellicott, Wies- inger, Fausset, and Fairbairn. 3. Forbidding to marry — requiring absti- nence from marriage, professedly as a means to higher sanctity. This was already a familiar conception among the Jews, from the ascetic principles of the Essenes and the Therapeutse. It might, also, find support in a mistaken in- terpretation of our Lord's language. Matt. 19: 10-12;. and' also of Paul's, 1 Cor. 7:8, 32-34. This tendency to depreciate marriage, although in fundamental opposition to Scripture (Gen. 2 : 23,24; icor.9:5; Heb. 13:4), was already present in the Ephesian Church ; and it afterward spread through all the churches, first in the Gnostic asceticism of the earlier Christian cen- turies, and then in the monasticism and the celibacy of the clergy in the Komish Church. Tiie Council of Trent, in its tenth article on "marriage," says: "Whoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage ; let him be accursed! " Commanding to abstain from meats. 'Commanding' is not expressed in the Greek, but is implied in the preceding participle. They forbade certain kinds of food, and perhaps all food at certain seasons. The tendency to discriminate in food may have had its root in the Jewish distinction between clean and unclean animals, a view made probable by Col. 2 : IG, where the errorists are plainly Jews. This distinction between meats Chris- tianity had abolished. (Acts 10 : 15 ; Col. 2:14-17; Rom. 14 : 14, 20.) But the ascetisni here described was, doubtless, also largely inspired by that Alex- andrian and Asiatic pliilosophy, from which, when combined with Christianity, Gno.sticism was at a later period developed, in one form of which, that of the Encratites, or Purists, mar- riage and animal food were forbidden. In tlie orthodox churches themselves, also, the ten- dency very early arose to regard celibacy as a superior spiritual condition, and abstinence from food as a special virtue. Which God hath created to be received with thanks- giving. In that God created food adapted for man, he thereby showed that it was intended for nnin ; but only as it is received with a grateful recognition of God as its Author and Giver. Of them Avhich believe and knoAV (or, acknowledge) the truth. This defines those whom chiefly God had in view in creat- ing food ; it was his own people. The true end in the creation of food was to sustain and ble?s the spiritual as well as the bodily life; only those, therefore, who partake of food in faith, with adoring thanksgiving to God, receive its actual fullness of blessing, since in them alone is the purpose of its creation fulfilled. So far, therefore, from its being forbidden to them, it is for them only, in the highest sense, that it is intended. " As if those that wanted faith and saving knowledge, did but usurp the bread they eat. And, indeed, it is certain that the wicked have no right to the creatures of God in such ample sort as the godly have." (San- derson.) "Properly speaking, God has ap- pointed to his children alone the whole world and all that is in the world. For this reason, they are called the heirs of the world." (Cahin.) 4. For every creature of God is good — that is, everything created by God as food. It is in itself good, since it was nntde by him, and was pronounced by him at the creation " very good '' (Gen. 1 :3i) ; heiice the prohibition of its use for the purpose intended by him is wrong and evil, and especinlly so in the case of those who eat with a thankful recognition of it as God's gift. And nothing to be re- fused—of the things of God made for food, Cii. IV.] I. TIMOTHY, 51 5 For it is sanctified by the word of God and prayer. 5 rejected, if it be received with thanksgiving; for it is sanctified through ihe word of (iod and prayer. '"so that there is no sin in the use of them, nor any religion in the forbearing of them, or abstaining from them; this liberty was given us by God, and restored by Christ." (Burkitt. ) If it be received with thanksgiving. See Romans 14 : 6. A thing in itself good may fail of its end, or even prove a curse, when re- ceived with an evil mind; and food only attains its true end when it awakens the thank- fulness of a believing, adoring heart. 5. For it is sanctified — hallowed, "fit for thegodly use of Christian men." (Alford.) By the word of God — that is, its use is warranted by the word of God. It is shown to be divinely intended for man, not only by the Creator's adaptation of it to him, but also by direct sanc- tion of Scripture. See Gen. 1 : 29; 9: 3, 4. Others, as Alford, Ellicott, "Wiesinger, under- stand "the word of God" here as "Scripture language, used in the form of the blessing before meals, which thus hallowed the food." And prayer — that the food may be sanctified for use. The custom of asking a blessing before meals, in itself so suitable, is enforced by our Lord's example. (Mark 8 : 6; u: 22) It was evidently common among the primitive Christians. (Aots27:35; Eoni. 14:6; 1 Cor. 10:30; 14:1B.) "It is a beastly way of eating, when we sit down at table without any prayer, and, when we have eaten to the full, depart in utter for- getfulness of God." (Calvin.) The beautiful formula of blessing given in the Apostolical Constitutions, VII. 19, illustrates the ancient practice : " Blessed be thou, O Lord, who hast fed me from my youth, who givest food to all flesh. Fill thou our hearts with joy and glad- ness, tiiat, .having always what sufficeth, we may abound unto all good works, in Jesus Christ our Lord, through whom be unto thee honor, glory, and power, forever and ever. Amen." The thought of the apostle, then, is: Food, having been formed by the Creator for man, and in Scripture expressly given him, should not be forbidden to man ; and least of all to the Christian, who alone uses it according to its original purpose, and who thus alone finds in it the spiritual, as well as the material, good designed. He thus shows that asceticism is everywhere unnatural, but most of all in the Christian Church. The general argument of the passage maybe thus stated: God, when speaking in the two spheresof nature and religion, does notcontra- dict himself. In the very constitution of the sexes, he has ordained marriage ; and in the cre- ation of food adapted to man's needs, he has ap- pointed it for man's use. To these fundamen- tal laws thus ordained in nature, he does not oppose other and contrary ones in religion. He does not contradict himself; nature and religion, therefore, as they both come from him, cannot, in their fundamental require- ments, he opposed. Then the doctrine, as taught by these errorists, that the true and highest piety can be attained only by absti- nence from marriage and food, must be essen- tially false, and all systems of asceticism, by the fact that they thus contravene great na- tural laws of God, are clearly proved as not from him. They are essentially false and evil, as, indeed, all history shows, in the fear- ful and wide-spread immorality' to which they have always and inevitably tended. It is evident, however, that this is not in- consistent with those passages in which fasting, and even abstinence from marriage,are encour- aged ; for these are plainly not rules intended for the ordinary conditions of life, but applic- able only in special and exceptional circum- stances. Thus fasting is presented, not as an habitual, but as an occasional duty, for special ends (Matt. 6: 16, 17 ; 17 : 21 ; Mark 2: 20; Acts 13 : 2, 3) • aiUl in like manner, abstinence from marriage. (Matt. 19:12; 1 Cor. 7 ; 8, 26, 27.) As in abnormal conditions of the body, the physician prescribes absti- nence, so in abnormal conditions of the soul or of the Church, Scripture in like manner pre- scribes it; but in neither case could the pre- scription be made a rule in the normal condi- tions of life without evil result. "If tempor- ary fasting should dispose and enable one to fight more successfully against the lusts of the flesh, or if by abstaining from marriage one could, in particular spheres of labor, or in cer- tain conjunctures of the church's history more effectually serve the interests of the gospel than otherwise, then the higher principles of that gospel, the nobler ends of a Christian call- ing, will undoubtedly justify the restraint or the .sacrifice This is an entirely differ- ent thing from that morbid and mawkish a.'ice- ticism, which, in attempting to soar above the 52 I. TIMOTHY. [Ch. IV. 6 If thou put the brethren in remembrance of these things, thuii Shalt be a good luiuister of Jesus Christ, nourisned up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse prolane and old wives' fables, and exer- cise thyself rather unto godline.-is. 8 For bodily exercise protiteih little : but godliness is 6 If thou put the brethren in mind of these things, thou shall be a good minister of Christ Jesus, nourished in the words of the faith, and of the good 7 doctrine which thou hast followeti uuiil iwir: but S refuse profane and old wives' fables. And exercise thy sell unto godliness: tor bodily exercise is profit- divinely appointed order and constitution of things, imputes a character of evil to what is in itself good, and hence withdraws men from those social environments which, as a rule, are necessary to the well-being of society, and to the full-orbed completeness of Christian character." (Fairbairn.) 6-10. Timothy is to Shun Foolish and Superstitious Fables, and Cultivate Practical Piety Kather than Bodily Austerities. — 1. In putting the church on their guard against this impending danger of defection from the faith, he will act the part of a good minister of Christ; but trifling and foolish fables he must shun, and discipline himself rather unto godliness, since ascetic, bodily discipline is profitable for little, while godliness is profitable for all things, seeing it has promise of the life that now is and of that which is to come. (6-8.) 2. This promise is sure, and is worthy of all acceptation ; for it is in view of it the apostles and their fellow- laborers are enduring toil and conflict, their hopeof its fulfillment being fixed on the living God, who is the Saviour of all men, especially of those who believe. (9-10.) 6. If thou put the brethren in remem- brance of these things — or, suggesting these things to the hrethren. He is to put them on tlieir guard, and keep them on their guard, against this danger of defection from the faith, by instructing and warning them. Thou Shalt be a good minister of Christ Jesus -—^vilt he, will act as. Such warning and in- struction will show thee to be a good minister of Christ. Nourished up in (or, nourishing thyself in ; or, by means of) the words of faith (or, of the faith) — that is, of the doc trines of the gospel. "Ever training thyself in the words of the faitii." (Alford.) He had from childhood been carefully instructed in the truths of religion. (2Tim.i:5; 3: is.) He had been trained in the truths of the gospel by Paul himself (2 Tim. 2: is.) The apostle would have him now himself continue this training, and by guarding the church against error, act as befits one thus instructed. And of good doctrine (or, of the good instruction) whereunto thou hast attained (rather, which thou hast diligently followed ; or, hast closely followed). He had received good in- struction, and, with thorough understanding of it, had thus far carefully followed it. The word here rendered diligently follov;ed is translated in Luke 1 : 3, ''having had perfect understanding," and 2 Tim. 3: 10, "hast fully known." 7. But refuse profane and old wives' fables — shun, or, excuse thyself from. Have nothing to do with, avoid, the morttlly fruit- less and silly fictions which are in circulation. These abounded in the heathen mythologies and in the Jewish traditions; and the ten- dency, it seems, wtts already present to connect such mythical legends with the Christian re- ligion, especially as recommending asceticism by fables exalting its miraculous results. They were 'profane,' as derogatory to God and re- ligion; they were 'old wives' fables,' in that they were senseless, silly, absurd — the mere croning of women who had reached the anility of second childhood. And exercise thyself rather unto godliness. As the athlete trains his body, so do thou, with strenuous effort, train thyself to true piety in heart and life. Instead of concerning thyself with such fables, seek personal holiness and the virtues of a life of practical godliness. See the imagery vividly depicted (1 Cor.9: 24-27), and the injunction reiter- ated with added force. (6:11,12; 21101.2:22,23; Heb. 5:14; 12:11.) 8. For bodily exercise — the practice of asceticism, in the mortification of the body, as in abstinence from marriage and food, in praise of which, doubtless, these fables were related. Thus Ambrose, Calvin, Grotius, Neander, Wiesinger, Barnes, and Ellicott. Others, however, understand it literally of athletic training in the gymnasium, here contrasted with spiritual tniining in practical godliness. The former seems to me to be preferred, as, on the whole, better suited to the general context, in which asceticism is the chief subject, and its undue exaltation is deprecated. Profiteth Ch. IV.] I. TIMOTHY. 53 profitable iiiito all things, having promise of the life thai now is, and of^thal w liioh is lo come. 9 This is a failhtul saj'ing, and worthy of all accepta- tion. 10 For therefore we both labour and sutler reproach, because we trust in the living God, who is the Saviour ol' all men, specially of those that believe. able ' for a little; but godliness is profitable for ;ill things, having promise of the lite which now i>, and 9 of tliai which is to come. Faithful is the saving, 10 and worthy of all acceptation, l-or to this end we labour and strive, because we have our hope set ou the Living God, who is the Saviour of all men, 1 Or, /or little. little — or, is profitable for little, is of little or liniited value ; for little stands in contrast with ' unto all tilings,' below. Fasting and the de- nial of bodily gratification have a proper pltice and valtie; for there are occasions when Chris- tians ought to fast and mortify tlie body (iiatt. i-.-i-, 6:17; 9 : 15 ; 17:21; Acts 13 : 2, 3 ; 14 : 23 ; 1 Cor. 7:5); but these occasions are e.xceptional, and the value of such austerities is small, iiftecting the well being only within a narrow limit. Possibly the exhtntation here, as also in 5 : 23, may suggest that Timothy himself had tendencies to asceticisin which tlie apostle deemed excess- ive. But godliness — piety springing from faith, practical religion in heart and life — is profitable unto all things— for the entire well-being, bodily and spiritual, temporal and eternal. It tends to the welfare of soul as well as body, of the whole being in every possible relation and condition, for eternit3' as well as time. Having (or, seeing it has) promise of the life that now is — the present life on earth. Religion alone secures a true well- being in this life and obtains life's real good, since it places the man in right relations to God and the world, and fits him for the true enjo3'ment of all earthly good. Hence the richest promises of earthly blessing are made to Christians. See Deut. 4 : 40; 5: 33; 1 Kings 3: 7-13; Psalms 23 : 37; 84 : 11 ; 112; Isa. 33 : 16 ; 46 : 4 ; Matt. 6 : 33 ; Mark 10 : 29, 30; Eom. 8 : 28; 1 Cor. 3 : 21, 22; Eph. 6 : 2, 3; Phil. 4 : 19. They alone extract the real good of the present life; and to them all needful blessings are assured throughout its manifold phases of youth and age, health and sickness, joy and sorrow, honor and dishonor, life and death. And of that which is to come. It insures the highest well-being, the richest good, of all the future, eternal life. Godliness has the promise of both worlds, assuring the highest welfare, bodily and mental, monil and spir- itual. (.ioiin3:i6; 14:2. s; Rev. 2:10.) Others, how- ever, limit the promise to spiritual, eternal life, which already exists in the soul (Jotin5:24), and regard it as assuring to the believer the richest experiences of that life here and here- after. " It is the salvation-life, embracing time and eternity, with the enjoyment of divine grace in its spiritual forces and blessings." (Beck.) 9. This is a faithful saying, and worthy of all acceptation — referring to the promise attached to godliness. (i:i5.) Thtit promise of life in its highest well-being, here and here- after, is sure, and is worthy of all acceptation. 10. For therefore — that is, in vietv of, in- spired by, this promise — we both labour and suffer reproach — or, we toil and strive. As a confirmation of the certainty of this promise, he shows that it is in view of this tlie apostles and their fellow-workers are toiling and striv- ing. They were enduring the labors and conflicts they met, trusting in the certain ful- fillment of this great promise. Strive is the reading in most of the best manuscripts, as the Sinaitic, Alexandrian, and Ephraim; many of the expositors, however, decide for 'sufl^er reproach,' the reading of the Common Ver- sion. Because we trust in {have fixed our hope on) the living God— or, on God as the living God. This is the ground of their con- fidence respecting the fulfillment of the prom- ise; their hope is not fixed on the dead idols of heathenism, but on the true and living God, who is himself life and the Fountain of life, and who is, therefore, able to fulfill his word. " It was because they had hoped upon the living God they could so confidently reckon on an endless heritage of peaceful and blessed life, and so willingly submit to all the priva- tions and toils that might meet them in pursuit of it; for he who is him.self the Living One, having the very fountain of life in perpetual freshness and inexhaustible suflRciency, is, in this case, the surety and promise." (Fair- bairn.) Who is the Saviour of all men. God is the Saviour of all men: 1. As the Creator,'Pre8erver, and Benefactor of all men. (jot>. 7:20; Matt. 5 : 45 ; Acts 17 : 24-28.) He preserves and blesses the lives of all men in his beneficent, providential administration. 2. As the Author 54 I. TIMOTHY. [Ch. IV. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers in word, iu conversation, in charily, in spirit, in faith, in purity. 11 specially of them that believe. The.se things com- 12 maud and teach. Let no man despise thy youth ; but be thou an ensample to them that believe, in word, iu manner of life, in love, in faith, in puniy. of salvation for all men, a salvation ample for all and Otfered to all. (2 : 4-6 ; Mark 16 : is, 16 ; John S:i6: 2Peter3-9.) Here the emphasis is on the first of these senses: God is the Preserver and Benefactor of all men. Specially of those that believe. While he is the Saviour of all, he is the Saviour, in an especial sense, of be- lievers as his redeemed people. This may refer : 1. To that temporal salvation which the God-man, now exalted on the throne of the universe as Head over all things for his church, secures for his redeemed pet)ple, caus- ing all things to work together for their good (Rom. 8: 28), and employing "all power in heaven and in earth " to defend and support and bless them even in this earthly life. There is a special providence exercised over every believ- ing soul by virtue of its relation to Christ. (2 Kiuga 6 : 16, 17 ; Ps. 34 : 7, 10 ; Luke 12 : 7 ; Acts 18 : 9, 10 ; 26 : 17 ; 2 Tim. 4: 17, 18.) Or 2. To that eternal salvation which, in the amplitude of its provision, is provided for all and otfered to all, but which, by God's special grace, is made effectual for believers in the actual deliverance from wrath and sin, and the attainment of everla.sting life. "God is the Saviour of all men in will; and he is the Saviour of all who believe, not only in will, but also in effect.'^ (Wordsworth.) Of believe'-s, Christ said: "I give unto them eternal life, and they shall never perish." (John 10:28.) Alford Well expresses the general force of the reasoning: " If God be thus will- ing for all to be saved, how much more shall lie save them that put tlieir trust in him ? " 11-16. Admonitions to Personal Holi- ness AND Ministerial Fidelity. — 1. These things Timothy is to teach and enjoin ; but while so doing, he is to show in himself a maturity of understanding and an example of Christian character and life, such that none shall find occasion to despise his youth. (11, 12.) 2. During the absence of the apostle he is to conduct the public services of the Chri-stian assembly, and in this work make full use of the gift received through prophetic revelation and recognized as in him at his ordination. (13, 14.) 3. He is to be wholly absorbed in his work, so that his growth in qualification for it ma3' be apparent to all ; and he is assured that, in such faithful performance of the duties of his office, he will promote alike his own sal- vation and the salvation of those who hear him. (15, 16.) 11. These thing^s command and teach — the things just mentioned concerning ascetic austerities and the supreme value of godliness, as having promise of the life now and here- after. 13. Let no man despise thy yonth — give no one occasion to despise thee on account of thy youth. " Let the gravity of thy life sup- ply the want of years." (Chrysostom.) If Timothy was twenty years old when Paul took him as an assistant at Lystra, A. D. 51, he was now, A. D. 66, about thirty -five or six, a very young man compared with Paul, whose apostolic authority he was temporarily repre- senting in the important church at Ephesus, and especially as coinj)ared with the presby- ters and other officers, who had doubtless been chosen, as was usual, from the more aged members, but whom he was called to instruct, and probably in some in.=tances to rebuke. (5 = i) Possibly his comparative youth had elsewhere tended to his di.ytery. I.'i Meditate upon these things ; give thyself wholly to them ; that thy prutiliug may appear to all. which was given thee by prophecy, with the lay- 15 ing on of the bauds of the presbytery. Be dili- gent in these tliiugs; give thysell wholly to them; I 16 that thy progress may be manifest unto all. Take natural, such as "the brethren at Lystra and Ic'onium " had already perceived in him, when they com mended him to Paul as a fitting assistant in his missionary work (Acts i6:i-3) ; although it is not improbable that, by the im- position of the apostle's hands at his ordina- tion, this gift was enlarged and exalted by the special influences of tlie Holy Spirit then re- ceived. This gift, or charism, for the evan- gelist's work is compared (^ Tim. !:6) to a holy spark, or flame, kindled on the soul by the Holy Spirit, which, like the flame on the ancient altar, must never go out, but be kept ever burning by constant use; "stir up," rekindle ''thti gift of God." That this was some invisible gift, or secret virtue, trickling from the apostolic fingers, to be transmitted in like nuiiiner through the ages by successive episcopal ordinations, as .lomething essential to a valid ministry, is a grotesque assumption, belonging to the realm rather of fable than of fact, and so utterly without basis in Scripture, here or elsewhere, as to find no place in sober exeges).s. Which was given thee by proph- ecy— referring to some prophecy, uttered by the Holy Spirit, perhaps through prophets at Lystra and Iconium (i : is; Acts 3 : i-s; i6: 2), de- signating Timothy to the work of the ministry and predicting his distinguished success in it. Probably this designation by the Spirit led to his ordination, and the gift, which had already been discerned in him, was on that occasion enlarged and exalted into a charism, or spir- itual gift, by the Holy Spirit, imparted through the laying on of an apostle's hands. "He had not only been chosen by the judgment of men, in the ordinary way, but had been previously named by the Spirit." (Calvin.) With the laying on of the hands of the presbytery. The gift was imparted in connection ^oith the imposition of the hands of the elders of the church where he was ordained, probably at Lystra; but as a chaj'ism, it was the direct result of the imposition of Paul's hands, who doubtless united with the presbyters in the act, and through whom, as an apostle, the Holy Spirit was given, illumining and elevating the natural gift before existing, and making a spiritual gift for the work of an evangelist. The doctrine "of the laying on of hands'" is named among the rudimentary teachings of the Christian religion. (Heb. 6 : 1, 2.) As a form, it is used: L To confer or invoke a blessing on another, (ceu. 48: u; Matt. i9: 15.) 2. To sig- nify the laying of sin on the victim, or on the sca]icgoat, in the ancient sacrifices. (Lev. 8:14.) 3. To impart healing power. (MarkG:5; Luke 4: 40; 13: 13; Acts 28: 8.) 4. By apostlcs, in the exer- cise of their special prerogative, to confer the Holy Spirit, (acu 8 : n, is; 2 Tim. 1 : 6.) 5. To con- secrate to a sacred office, or special religious work. (Num. 8 : 10, 11 ; 27 : 23 ; Acts 6:6; 13 : 3 ; 1 Tim. 5 : 22.) Here the reference is to consecration to office, which, according to an apparently uniform [ custom in the apostolic churches, was done by 1 the imposition of the hands of the ministry," connected with prayer. The word ' presby- tery' is used in the New Testament as refer- ring: I. To the Jewish Sanhedrin. (i.uke22:6; Acts 22:5.) 2. To the body of elders which pre- sided over a Christian congregation, but is only here found as a direct designation of them. (Acts 14 ; 23; 20 : 17; James »: 14.) 15. Meditate upon (be mindful of, or, care for, be concerned for) these things — that is, the things commanded above, especially those in which his ministerial gift should be used. It directly enjoins, not so much reflec- tion, or thought, on them, as care for them, interest in them. Give thyself wholly to them — literally-, be in than. Have thy whole being in them; be entirely absorbed, en- grossed, in them. He must not be diverted from his work to other interests, however ex- cellent they may be, whether science, litera- ture, art, society, politics, or earthly business. His whole being, in everj' faculty of body and soul, is to be given, without reserve and with hearty enthusiasm, to the work of the minis- try. This is his solemn duty, and it is the essential condition of genuine success. That thy profiting { pj-of/rcts) may appear to all — thy growth in qualification; thy advance- ment in knowledge, wisdom, holiness, and ministerial power. "Implying, first, that a perceptible advance in the things which con- stitute a faithful and efl^ective ministry is what may be justly expected even in the mostquali- Ch. v.] I. TIMOTHY. 57 IG Take Iieeil unto ihyM-lf, and unto the doctrine; continue in iheiu : foi- in doing this tliou shall both Bave thyseil', and tbeui that hear luee. heed to thyself, and to thy teaehint;. Continue in these things; lor in doing this thou shall save bulb thyself and them that hear thee. CHAPTEK V. REBUKE not an elder, but entreat him as a father; (//(rld, ever has been one of the common and beautiful traits in Oriental life. While the duty of all, it should be specially prominent in the young mini.ster, not only toward the honored and good, but also toward those whose misconduct requires admonition. But exhort him as a father. He is not to denounce with harsh reprimand, but to exhort, or entreat, as one would entreat an erring father. The younger men as brethren — not harshly, arrogantly, but with the sym- pathy and affection one would use in seeking to reclaim a brother. 2. The elder Avomen as mothers. Deal with them, not severely and sternly, btit as a man would deal with his mother, in leading 58 I. TIMOTHY. [Ch. V. her out of error and sin into truth and holi- ness. The younger as sisters, with all purity. Purity here, as 4 : 12, has the broader sense of moral purity in general, but, in this connection, undoubtedly, emphasizes chastity in spirit, manner, and act. Even in his ad- niDnition of the other sex, he is to maintain perfect purity, so guarding tlie sacrodness of his character, that the heart be preserved in- corrupt, and that neither by tone, or look, or word, or act, the shadow of suspicion shall rest on his intentions and conduct. '" The ' all ' liere implies, with every caution, so as not to give the slightest suspicion." (Bloomfield.) 3-16. Duty of the Church in Keqard TO THK Care of Widows. — From the first, widows were recipients of the special care and bounty of the church. (Afits6:i.) It is obvi- ous, however, that, as Christianity extended, definite regulations would be needed to pre- vent the abuse of this benefi(;ent provision, and define the limits within which it was to be applied. Church charity might otherwise only foster idleness and pauperism, with all their attendant evils, and might prove, as public charities have sometimes proved, a curse rather than a blessing. The apostle therefore states four prerequisites for admis- sion into the number of widows supported by the church. It is required of the applicant: 1. That she be in actual need, without relatives to support her. 2. That she has reached sixty years of age. 3. That she has sustained irre- proachable ma/ital relations. 4. That she has made a good reputation for home virtues and works of benevolence. The reasons assigned for these limitations are : (a) As to her deso- lation; that, when there are children, or grandchildren, these ought to show filial piety by giving her the needed support, so that the church, thus exempted from the care of such, maybe able to relieve those wholly without kindred. (/>) As to the age required ; that the younger widows, by receiving church support, would be likely to fall into idleness and gossip, and, in the desire for remarriage, would yield to a wanton, sensual disposition, such as could only be cherished in a heart lost to the sim- plicity and purity of its first faith in Christ, and thus resting under condemnation. Most modern interpreters, as Huther, Hof- mann, Van Oosterzee, Wiesingor, Alford, and Ellicott, suppose that here, at least in verses 9, and 10, the widows referred to formed a body either of female presbyters, or of deaconesses. The verb, \,o enroll, to put on a list, or register (KaToAeyei*-), they interpret of enrollment on a list of church otficers. It seems, however, far more natural to understand it of enrollment on the Hot of widows supported by the church, especially as the support of widows is plainly the general subject of the whole passage. That these widows cannot have filled any active official position seems plain from the following considerations : 1. They must be at least sixty years old, an age which ordinarily precludes active duties, such as devolved on the deaconesses, and the later order of female presbyters; and this would be especially the case in the East, where woman, as a general fact, decays much earlier than in the West. 2. No duties whatever are assigned them in this passage, or even intimated as performed by them. The only description of their life is that, being without kindred and without family cares, they waited continually on God in "supplications and prayers." The passage therefore contains no evidence of the official position of the widows, but implies the reverse. That being supported by the church and wholly without household cares, they per- formed much useful service in their personal in- fluence and their labors in theciiurch is indeed probable ; and that, out of this body of widows supported by the church was derived, at a later period, the order of female presbyters, of whomTertullian apparently speaks, is in itself not unlikely ; but neither in tii is passage, nor in any other in the New Testament, is there the slightesthintof an official t>rder of widows. Tills idea is imported into the passage from a much later usage found in the patristic churches; a method of interpretation which involves, not merely an anachronism, but also a false principle bj' which other patristic addi- tions to Christianity are foisted upon Scripture. There is no credible witness to such an order of female presbyters before Tertullian, more than a century after the death of the hist apostle. Thus nearly all the ancient commen- tators, with Whitl\y, Neander, Fairbairn, and others among the modern. I. 3-8. Duty of the Church to Make Provision for Widows who are in Act- ual Desolation and Need. — 1. Widows who are without kindred and in need, are to Ch. v.] I. TIMOTHY. 59 3 Honour widows tliat are widows indeed. 4 But if any widow have cliildren or nephews, let them learn first to shew piety at home, ar.d to requite their pareuts: for that is good and accepiable belbre God. 5 Now she that is a widow indeed, and desolate, trusietli in (iod, and contiiiueth in supplications and prayers night and day. be relieved by the cliurt-h ; but widows who have children or grandchildren, should be supported by them, as a duty required by filial gratitude and acceptable to God. (3,4.) 2. The reason for this restriction in church sup- port: The widow who is thus left desolate, being without earthly dependence and care, has her hope fixed on God, and devotes herself continually to supplication and worship; while the widow who, being not thus in actual need, lives luxuriously, is, as to the true end of lifo, dead while she lives. (5, 6.) 3. These com- mands respecting widows Timothy is to enjoin, that the church may not be subject to reproach ; but if any person neglects to make provision for those belonging to his own household, he shows himself false to the gospel and inferior even to the heathen. (7, 8.) 3. Honour widows that are widows in- deed— that is, who are tTu\y widowed, bereaved, desolate, which indeed is, in the original, the import of the word widow ; one who is in actual desolation and destitution, and is thus dependent on church support. 'Honor' by jdacing them among the number deemed worthy to be supported by the church. The word contains the idea not only of respect, consideration, but also in such a connection as this, that of temporal support. (Ver.l7;Matt. 15:4-6; Acts2« : 10.) It suggests that such relief is not to be dealt out to them as to mere paupers, in a manner to degrade them, but as to Christian women whom the church holds in honor, and to whom it thus shows honor. Care for widows was a marked feature in the Old Testament period (Exo.i.2'2: 22-24; Deut. 24 : 17-19) ; and ill the apos- tolic churches it was very early made a promi- nent duty (^ Acts 6:1). It is one of the most natural and beautiful forms of Christian beneficence. 4. But if any widow hath children or nephews (or, grandchildren) . It is implied that they are of fitting age and circumstances to relieve her need. Let them learn— that is, the children or grandchildren. Many of the older interpreters, and some of the later, refer this to the widows as enjoining them not to forsake their children or grandchildren, but 3 Honour widows who are widows indeed. But if any 4 widow hath children or grandchildren, let llieiu learn first to shew piety towards their own family, aiid to requite their parents: for this is accepuiblo 5 in tlie sight of God. Now she thai is a widow indeed, and desolate, hath her hope set on God, and coutiuueth in supplications and prayeis night and to rear them piously, and thus requite the pious care which they (the widows) themselves re- ceived from their own parents. But this view seems excluded by the following consider- ations: 1. Such an exhortation would be wholly needless; the natural mother-love would keep them from abandoning their children. 2. The widow here is evidently contrasted with the widow in vefse 3, as one who, having relatives, is not "desolate," and is not to be supported by the church. 3. Not only does the plural form, 'Jet them learn,' suggest a reference to the children, but the whole subse- quent context favors this reference — as, for example, the words "show piety " and " re- quite their parents" can only be applied to the widows by a very forced and unnatural process. First to show piety at home {toward their own house) and to requite their parents. The children or grandchil- dren are to show their filial piety by providing for the widowed mother or grandmother, and thus requite her care for them. For that is good and acceptable before God — because in so doing they are pleasing to God. (Rpii. 6:2,3.) The duty of support rests on them first, before it comes on the church. The Pharisaic tradition justified the child in de- voting his means on God's altar, though he thereby left his parents in want ; but Jesus rebuked it as a transgression of the divine law. (Matt. 15: 1-9 ; Eph. 6:1.2.) The words ' good and,' placed in the Common Version before 'accept- Hble,' are wanting in all old manuscripts, and are rejected by critical editors. 5. Now — resuming the description of the true widow which was broken ofl' b^' verse 4. She that et uoi a wi-low he taken into the number under threescore years old, having been the wife of one man, 6 day. But shf that giveth herself to pleasure is dead 7 while she liveth. 'ihese things also coiiLinand, that 8 they may be without reproach. But if any provid- eth not lor his own, and specially his own house- hold, he hath denied the faith, and is worse than an 9 unbeliever. Let none be enrolled as a widow under that they may with more confidence trust in him.' (Henry.) And continueth in sup- plications and prayers ni|:ht and day. The Greek words liave the article, tlie suppii- catioiis and tlie prayers^ and the reference may be to stated attendance on the public prayers of the church, for which her freedom from domestic cares would give opportunity, and to which her desolation might naturally prompt. ' Night and day,' however, suggests rather the translation, her Hupplieati/yns and her prayers, the article designating these as the natural and well-known duties of Christians, to which she in a specitil manner would give herself. Of the two words, the former signifies petitions, the latter acts of worship ; here, probably, there is no emphasis on the distinction. Pos- sibly the case of Anna was before the apostle's mind. (Luke a: 36, a?; 18:7; 1 Cor. 7 : 32.) 6. But — in contrast with the case of the true widow. She that liveth in pleasure — liveH in luxury, voluptuously, wantonly (James 5:5); one who lives indulging the bodilj' tippe- tites and the mere pleasures of sense. Ellicott thinks the word also "points to prodigality, wastefulness." Is dead while she lives — her frivolous, selfish^ sensual existence is not true life; it fulfills none of life's true ends, and, as to any real value to herself or to others, she is practically dead. (Mates : 22; Eph. 5 : U; Rev. 3:1.) "Though she seems to live this life of the senses, she is dead according to the Spirit." (Theophylact. ) "While alive in the flesh, she has no real life in the Spirit." (Alford.) 7. And these things give in charge — the things concerning widows, ver. 3-6. That they may be blameless. The end had in view, namely — that the church be not exposed to reprotich, as they would be, either by improper conduct in the widows themselves, or by unnatural neglect of widows on the part of those bound to care for them. 8. But if any provide not for his own. A general precept, requiring all to make pro- vision for those ntituriilly dependent on them, but here given as emphasizing the duty of children to provide for a widowed mother, or grandmother. The word 'provide' signifies to take care for beforehand, to foresee and prepare for coming need. (Rom. 12 : 17; 2 Cor. 8:21.) And specially for those of his own house — his own kindred, those naturally de- pendent on him, as rightful members of his family. Tl)is, though it certainly suggests provision for one's family (2Cor. 12:14), does not iiuthorize the hoarding of wealth for them, a sin for which this passage is often cited in justification. But here the emphasis is not placed on the duty of parents to provide for the future wealth of their children, but on the duty of children to provide for the present needs of their parents. Against such hoarding for children Scripture gives frequent and solemn warning. (Vs. 39 : 6; EcoI. 2 : is, 19, Luke 12 : 20.) He hath denied the faith — has repudiated the gospel as a rule of life, in that, by failing to provide for those dependent on him, he is untrue to its teachings and spirit, and has thus practically renounced the faith. " Where love does not exist nor work, there neither does faith exist nor work ; so that he who does not fulfill the oflScesof love towtird his kindred, is virtually an unbeliever." (Macknight.) And is worse than an infidel {unbeliever). Shows him.self inferior in this virtue even to the heathen. Cicero taught : " Every man ought to take care of his own family"; and this was the common doctrine of the heathen moralists. Christ teaches that the Christian should be in every virtue superior to the hetithen. (Matt. 5.- 46,47.) II. 9, 10. Qualifications Required in Widows Supported by the Church. — They must (1) have attained sixty years of age; (2) have sustained honorable marital re- lations; (3) have made a good reputation for the domestic virtues and for works of benevo- lence. 9. Let not a widow be taken into the number {enrolled) under threescore years old. This did not preclude aid to widows who were younger and were in need ; but it was to Ch. V.J I. TIMOTHY. 61 10 Well reported of for good works ; if she have brought up cliildren, if she havi- lodged strangers, if she have washed tlie saints' feet, if slie have relieved the afflicted, if she have diligently followed every good work. threescore yeais old, hariiig been the wife of ouc man, 10 well reported ot for good Works; if slie hath hrouglit up cliildieu, it shehaih used hospitulity tu sliuugers, if she hath washed the Haiuts' feet, if she hath re- lieved tlie alllicted, if she hath diiigeutly fulluwed be presumed that, as a rule, those under sixty would be capable of self-support, or would need only occasional aid. Hence the rule that only such as had reached the age of sixty should be placed among those whose full sup- port the church assumed. Having been the wife of one man — that is, one who had lived chastely in the marriage relation. It has no reference to the number of times she had been married, but refers solely to fidelity to the marriage vow. Only women who had led virtuous lives were to be received. That the apostle does not intend to place a stigma on remarriage, and make it a bar to reception into the number of widows sup|)f>rted by the church, is evident from the followii\g consider- ations : 1. He expressly directs; in verse 14, that the younger widt)ws remarry, and affirms, iu Rom. 7:1-3; 1 Cor. 7:8, 9, 39, the right- fulness of remarriage. 2. There is no ade- quate evidence of a public sentiment against remarriage in the apostolic age; this feeling arose at a later period, as a natural outgrowth of the false asceticism, whose beginnings the apostle deprecates in this Epistle. 3. Even were it shown that such a sentiinent existed at that time, it is wholly unlikely that the apostle would foster it, even by a temporary conces- sion ; for such a feeling is in its nature wholly false, and is subversive of a fundamental human right. 4. The language here does not require the reference to remarriage after death of a husband ; for, in the frequency of divorce, and the general laxity of morals (a laxity in- conceivable in our Christian civilization), it was not an unusual fact that several living men had stood in the relation of husband to the same woman, or that the woman, before her conversion, had been notoriously unfaithful to the marriage vow. The language here would perfectly apply to either of these cases. (Matt. u:3, 4; icor. 5:1.) Such a view is Utterly foreign to the spirit and doctrine of Paul, who specially warns Timothy against such an as- cetic tendency (4 ; 3), and declares that " mar- riage is honourable in all." (Heb.i3:i4.) Com- pare, for more full discussion, notes on ch. 3 : 2. The widow therefore whose former marriage relations had been discreditable was not to be received lo bring discredit on those supported by the church. 10. Well reported of for good works — that is, for good works done in her former married life. She must have a good reputa- tioit as one who had wi>rthily performed the duties of life. The 'good works' here are not mentioned as duties for which she nivtst be qualified, as if they belonged to an office to which she was now to be set apart ; for of this tiiere is no intimation. But they are good works which in her married life she faithfully performed, and which therefore show her to be worthy of this provision for her destitute and widowed old age. Hence he names the prominent virtues of a Christian matron, the head of a household; and if in her married and pro.sperous da^'S these virtues have been shown in her, this was to be received as evi- dence of her worthiness to be enrolled among the widows. Examples of the good works re- ferred to are now specifically cited. If she have brought up children — well, success- fully brought them up, her own or others'. If she have lodged strangers — was hospitable to strangers, a duty constantly insisted on in the New Testament. (3:2; Rom.li!:13; Heb.lS:?.) If she have washed the saints' feet. If her home had been freely open to Chris- tians, who in that age specially needed hos- pitality, and her heart had prompted her to perform for them, as Christ's servants, the most humble services, such even as the hos- pitable duty of washing their feet. In hot countries, where only sandals are worn, this is necessary to hospitality, but it is usiuilly done by servants. (Gen. 18:4;19:2; Luke7:4t; John 13:14.) If she have relieved the afflicted — was thoughtful and helpful to the poor, the sick, the sorrowing, and the friendless. If she have diligently followed every good worlt — if her life was marked by kindness, benevolence, and by interest and effort for truth and righteousness. The apostle here depicts, with marvelous skill, the traits of a true Christian matron, and enjoins tl)at only such as have shown them .shall he admitted to the privileged position of widows supported by the church. This beneficent provision thus e2 I. TIMOTHY. [Ch.V. 11 But the younger widows refuse: for when they \ 11 every good work. But younger widows refuse : for liave begun to wax wanton against Christ, tliey will uiarry ; 12 Having damnation, because they have cast off their tiist laith. when they have waxed wanton against Christ, they 12 desire to marry; having cundeuination, because stTved to deter from a vicious and selfish life, by being restricted to those who had been virtuous and benevolent; and the history of church cliarities abundantly justifies the wis- dom of such a restriction, "Particular care ought to be taken to relieve those, when they fall into decay, who, when they had where- withal, were ready to every good work." (Uenry.) III. 11-16. Widows UNDER Sixty Years OF Age are not to be Enrolled among THOSE Sustained by the Church. — 1. Rea- sons for excluding such from the list: (a) Their liability to fall under the influence of wanton desire, seeking remarriage, and thus to come under condemnation, by indulging a frivolous, earthly, sensual disposition, incon- sistent with their original faith in Christ, (b) Their danger, if thus relieved by the church of the necessity of self-support, of becoming idle gossipers and tattlers, and in this way in- jurious to themselves iind others. (11-13.) 2. It is the apostle's will, therefore, that the younger widows marry, and assume the duties belonging to heads of families; and the rec- ommendation to this finds emphasis in the fact, that some younger widows, who had been placed on the widow's list, had already become an occasion of scandal, havingyielded to temptation. (14,15.) 3. If, however, they do not remarry, their Christian relations or friends, should they have such, ought to assume their support; that the church be not burdened, but have means to support those whose age and desolation make them widows indeed. (IG.) II. But the younger widows refuse — decline to put widows less than sixty years old on the list of those supported by the church. For when they have begun to wax wan- ton against Christ — wnxed wanton; "in- cited by sensual desire." (Grimm.) 'Against Christ'; indulging in such wanton desires, they are in spirit and conduct in opposition to Christ. It is " to surrender oneself to a carnal and luxurious course of life, as antagonistic to the claims and calling of Ciirist." (Fair- bairn.) They will marry— rather, as Revised Version, desire to marry ; yielding thus to wanton desire, they will seek a remarriage. This will become in tliem a dominant passion and purpose, coloring and directing their spirit and life. Their sin was not in their re- marriage, to which, indeed, the apostle here counsels them, but in the wanton desire for it, which led to a condition of mind and a course of conduct such as involves the loss of that faith which thej' had at their conversion. 12. Having damnation {condemnation) — from God; not necessarily, however, eternal condemnation, but as erring children falling under his displeasure and consequent chastise- ment. Perhaps, also, the condemnation is not to be excluded which their conduct called forth from others, and even from their own con- sciences. Because they have cast off their first faith. In yielding to such an earthly, sensual disposition, thej' showed that in heart they had fallen away from their orig- inal faith in Christ. "The writer 'by faith ' understands the inner faith-relation to Christ, the real faith-life, which to him is always es- sentially conditioned on a good conscience and a fulfilling of moral duty. So now here: these wanton, husband-seeking widows came into a condition in which . . . they lay on themselves condemnation." (Beck.) 'First faith ' here does not, as some suppose, signify a formal promise of perpetual widowhood, made on being enrolled among the widows; for of such a promise there is no trace in Scrip- ture, and it is in itself wholly foreign to the spirit of the gospel. This vow, like the office of presb^'teress with which it was connected, is not found in the Christian Church until more than a century after this Epistle was written, a period when the asceticism which the apostle here deprecates had triumphed in the church. It was easy for Tertullian, and the Fathers who followed him, to find here a vow of wid- owhood, because in their age celibacy had come to be regarded as superior to marriage; butsurely a sober and reverent exegesis should reject so false a principle of interpretation which imputes the perverted ideas of that far later period to the simple, pure words of God. The Most High nowhere puts dishonor on marriage, that first and holiest institution lie established Ch. v.] I. TIMOTHY. 63 13 And withal they learn to be idle, wandering about from Ikjusu to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14 I will therefore that the younger women luarry, bear children, guide the house, give uoue occasion lo the adversary to speak reproachluUy. 13 they have rejected their first i pledge. And withal they learn also lo be idle, going about from house to house; and not only idle, but tattlers also and busy- 14 bodies, speaking things which they ought not. I desire therefore that the jounger -ividuim marry, bear children, rule the household, give nolie IOt. faith 2 Or, women. on earth ; and all attempts of man to set aside or to lower and degrade this primal ordinance of Iieavcn have perpetually tended, not to holiness, but to the degradation of woman and the diffusion of immorality through so- ciety. Tiie interpretation here of such a vow, while thus doubtful as resting on a palpable anachronism and as adverse to the spirit of the gospel, is also inconsistent with the language and context. For 1. ' Failh ' (n-iVris) is used to express a vow or promise only in rare and ex- centicnal cases, where the context clearly indicates the departure from the usual sense. 2. No intimation is given, by transitional word or otherwise, that the apostle, at verse 9, changes his subject from the temporal support of widows to their induction into a church ofRce; on the contrary, verse 16, wliich clearly relates to the temporal support of widows, shows tliat the subject remains unchanged through the whole passage, from verse 3 to verse 16. The plain meaning is, therefore, that in giving themselves up to a frivolous, earthly, sensual disposition and habit, they destroyed the simplicity and purity of that faith in Christ which they had professed in baptism, and from which issues a life dedicated to God. "If this faith referred to a ])romise not to remarry, it could not be called their 'first faith.'" (Whitby.) Thus Calvin, Ben- gel, Fairbairn. 13. And withal they learn to he idle, wandering about from house to house — a further reason why widows under sixty should not be taken into the number sup- ported by the church; for, thus freed from the necessity of self-support, they fall into i lleness, with all the evil dispositions and habits it engenders. The apostle uses the present tense because he is ."^peaking of an evil which must ntiturally result from such a cause and which was already apparent. (Ver. is.) The facts, therefore, justified this restriction as to age; for the younger widows, thereby- left to their own resources, would be impelled to honorable industry and be preserved from the dangers always consequent on idleness. And not only idle, but tattlers also — loose, or trifling talkers, tale-bearers. And busybodies — meddling in matters that do not concern them, mischief-mailers. Speak- ing things which they ought not. The common results of idleness : h makes gossips, tale-bearers, meddlers in other people's mat- ters. The inspired pen has here drawn the true picture of many an idle and worse than wasted life, degrading, bemiring itself in the filthy slime of social gossip and scandal, instead of ennobling and elevating itself in the service of Christ. The remedy for this, as iiere indi- cated, is in devolving on them as far as possi- ble the duty of self-support, and in encouraging them to re-enter the married state, as opening to them their natural sphere of development and usefulness. 14. I will, therefore, that the younger women marry. '"Women,' supplied in the Common Version, is not found in the Greek; and as widows here form the subject of the context, it is plainly of them the apostle speaks. In view of the ill results which have followed, and which, in the nature of the case, will be likely to follow the reception of the younger widows among those supported by the church, therefore he gives it as his apostolic counsel and desire that they remarry, because this would place them in normal and safe relation.?. Bear children, guide the house. Thus placed in the varied duties of the home life, as presiding over a family, they would be preserved from temptation and would be likely to honor the Christian profession. Give none occasion to the adversary to speak reproachfully, 'adversary,' probably here referring to the Jew or Gentile opposer of the gospel, who was ever seeking occasion for reproach of it in the failings and misconduct of those who professed it. (Tttos2:8.) "He who is of the contrary part." (Phil. 1:28.) Here, as elsewhere, the apostle presents home life as woman's best refuge from social dangers, and as the true nursery of the purest and noblest womanly 64 I. TIMOTHY. [Ch. V. 15 For some are already turned aside after Satan. 16 If any man or wuiuan that believeth have widows, let theui relieve them, and let not the church be charged; that it may relieve them that are widows indeed. lo occasion to the adversary for reviling: for already IG some are turned aside utter Satan. If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them who are widuws indeed. virtues; and that asceticism which forbids or depreciates marriage he regards as the prolific fountain of social degradation and wrong. All history has confirmed this teach- ing of Holy Writ; the virtue, and conse- quently the strength and welfare, of any peo- ple is in its homes. The destruction of family life has always wrougiit social demoralization and national ruin. The only occasion when Paul discouraged marriage was in the presence of impending persecution, when he counseled temporary abstinence as "good for the present distress," but even then accorded perfect free- dom to each to act in the matter as his own convictions might dictate, (icor. 7:7,8,26, 32-34.). 15. For some are already turned aside after Satan. Referring doubtless to well- known cases at Ephesus, where young widows, after being enrolled among those supported by the church, had shown these tendencies to evil, and had thus given occasion for reproach. This fact he presents, not merely as a wtirning to others, but as a reason for the restriction, apparently now first made, as to age in the re- ception of widows, and for tlie direction that the younger, instead of relying on church sup- port, should remarry. 16. If any man or woman that believ- eth have widows, let them relieve them. An extension of the duty enjoined in verses 4, 8, requiring the relief of widows more dis- tantly related than mother or grandmother. Probably also the special reference is, as the context suggests, to those among the younger widows who for any cause did not remarry, and who, if they had children, might not be able to derive support from them in conse- quence of their yet tender age. To such a widowed relative, though more distantly re- lated, as sister or cousin, aunt or niece, it is the duty of Christian kindred or friends to supply needed relief. And let not the church be burdened, that it may relieve them that are widows indeed. Relieved of the burden of supporting these younger widows and such as had relatives, the church could reserve its means for the support of those who, being without kindred, and of an age incapable of self-support, are, in a true and absolute sense. widows. Most of the oldest manuscripts, as the Sinaitic, Alexandrian, and Ephraim, witli some verses, read : If any woman that be- lieveth. The words, prefixed in the Common Version, 'man or,' were probably added in later manuscripts as a correction, because the mention of woman only seemed singular. But the apostle is here speaking speciallj' of woman's duty, and would perhaps naturally speak of the female, rather thtin the mtile, head of the family, because she also would be most nearly affected by the addition of such widows to the family. The fundamental conceptions of church charity unfolded in this passage have been justified by all experience in eleemosynary work. Indiscriminate charity has alwaj's proved a serious evil. In the beneficiaries, it has fostered indolence and pauperism, with all the vices that attend them ; while in the bene- factors, it has constantly tended, from the pal- pable evils resulting, to dry up the fountain of beneficence. Hence the divine wisdom of the method here prescribed. 1. The charity is to be bestowed in such spirit and manner as not to degrade, but to elevate and benefit the need^'. 'Honor widows,' as recognizing their relation to Christ, and the relief bestowed as bestowed on Christ, who is represented in tliem, as suffering members of iiis bod.y. fMatt. 2,T : 40.) All almsgiving should be done as unto Christ, and in such manner as to preserve and develop a genuine self-respect in the recip- ient. 2. The church should assume the full support only, («) when age and desolation exist such as preclude self-support and relief from kindred ; and (6) when the previous character and life have been such that the re- cipient is a fitting ward of the church, and will not bring dishonor on the bounty be- stowed. The cliurch will, indeed, show kind- ness, as far as in her power, to all needy ones, and even to the unworthj- ; but, as regards widows, she is not to assume i\\G full support, and thus make wards, of an\' except such as present these conditions. This restriction of honorable support to the aged who also had previously borne an honorable character, would serve at once to stimulate the charitable Ch. v.] I. TIMOTHY. 65 17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the woi"d and doctrine. Let the elders that rule well be counted worthy of double honour, especially those who labour in the contribution of the church for this object, by the assurance that it was well bestowed, and to make the provision an encouragement, not to improvident and unworthy living, but to the prudent and virtuous conduct of life. In the possible event of a bereft and helpless old age, every true wife and mother had the hope that in the bosom of the church she would find an honorable refuge from want ; while yet the church, in offering to her such a prospect, did not encourage idle and vicious living, by opening an asylum for the improvi- dent and undeserving. 3. Christian cliarity should find its outlet, not so much through public, organized church work, as through in- dividual, private acts of kindness. Hence the apostle throughout this passage seeks to de- velop to the utmost private beneficence in the relief of the need^^ and to reduce within the smallest possible limit the sphere of public, formal church support, (ver. 4, 8, to, i6.) For, as it respects both the" benefactor and the recipi- ent, personal rather than oflBcial beneficence is that which confers tlie richest and most ennobling blessings. 17-25. Directions Respecting the Com- pensation, Discipline, and Selection of Elders. — 1. Elders who excel in the pastoral office, especially those who give themselves to preaching and instruction, are entitled to liberal compensation, as is shown from both Scripture and reason. (17,18.) 2. Discipline should be instituted against an elder only when the charge is supported by the testimony of two or three witnesses; but those who are convicted as living in sin should be rebuked before the whole church, that the rest may fear to sin. (19, 20.) 3. In dealing with the elders, Tim- othy is solemnly charged, as in the sight of God and Christ and all holy beings, to observe these instructions, acting without prejudice or partiality; as also to avoid rashness in setting men apart to the eldership, since, otherwise, by his neglect to ascertain their character, he would become a virtual sharer in their sins, if they proved unworthy. (21,22.) 4. As men are difterently constituted, some revealing plainly and at once their real character, while others conceal it, he is urged to use caution and patience in forming his judgment of men, but is encouraged also by the assurance that the real character, however concealed, will sooner or later be fully manifested. (:^4, 25.) 17. Let the elders that rule well — that is, those who are distinguished for success in presiding over the church and its interests; men who show marked ability in developing, organizing, and guiding the activities of the church, and in the care and help of souls. Be counted worthy of double honour — rather, of d(juble consideration, involving here, as in ver. 3, a consideration or regard which finds expression in pecuniary reward. Observe : they are not to receive double compensation as a mere gratuity, but are to "be counted worthy" of it. It is their due, and is to be paid, therefore, as a just debt. Thus always in the Bible : the payment of God's ministers is never made a gratuitj-, but always a matter of obligation. Especially they who labour in the word and doctrine, or, in preaching and instruction. This does not imply, as some have supposed, two distinct orders of elders, one order only ruling, and the other both ruling and preaching; for, according to uni- form New Testament testimony, the double function of ruling and preaching belonged to all presbyters. For 1. The qualifications for both these duties were required for admission to the office (3:2,4,5; Titus 1:9); nonccould enter, unless both "apt to teach" and qualified "to take care of the church of God." 2. Teach- ing is everywhere found combined with ruling in the fimctions of the elder. Paul, in address- ing the elders of Ephesus, projioses to them his own work, both in spiritual oversight and in public and private teaching, as an example, illustrating and enforcing their duties, (acism: 20,21.28,31,35.) Thus elsewhere: "Remember them that have the rule over you, who have spokenunioyon the word of God." (Heb. is: 7, i7; 1 Thess. 5: 12.) "With thcsc plain statements this pas.sage is in full accord : it furnishes no evi- dence of a class of ruling elders, distinct from those who preached. The simple and natural interpretation is this: The apostolic churches, certainlj' the larger ones like that at Ephesus, had a plurality of elders; biit all of these, though of equal authority and like function, did not possess in an equal degree the same 66 I. TIMOTHY. [Ch. V. 18 For the Scripture saith, Thou Shalt not muzzle the 18 word and in teaching. For the scripture saith, ox thai treadeth out the corn. Aud, the labourer is worthy of his reward. li) Against an elder receive not an accusation, but before two or three witntsst-s. 2j Them tha', sin rebuke before all, that others also may lear. Thou shalt not muzzle the ox when he treadeth out the corn. And, The labourer is worthy of his 19 liire. Against an elder receive not an accusation, except at Uie muulh of two or three witnesses. 20 Theiu that sin reprove in the sight of all, tlial the gifts. While one was eminent in the pastoral cure, another excelled in preaching; and still another was distinguished in hoth these depart- ments, and, thus specially gifted, devoted his whole time to the office. It is of this class Paul here speaks — those wlio not only rule well, but also excel in public instruction, and who consequently devote themselves wholly to the work. These, he says, should receive, not the ordinary compensation given to elders, but a double or larger compensation, propor- tioned to the greater time and labor given to the office. 18. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn — or, while treading out the grain. The quotation, taken from Deut. 25 : 4, and intro- duced by 'for,' is designed to enforce, as a duty, the honorable support of those who give themselves wholly to the ministry. In Pales- tine, then as now, threshing was ordinarily done by oxen, which were driven over the sheaves, opened and spread on the threshing- floor, to separate the grain from the straw, either simply bj^ treading it willi their feet or also by bruising it with a heavy threshing- wain drawn after them. (Hoseaio: ii.) The farmer sometimes begrudged the poor animals the occasional tnouthfuls of straw and grain snatched while treading, and therefore muzzled the oxen. This God forbade — a prohibition, which, while applying literally to oxen, the apostle declares (icnr. 9:9) was intended to teach, reasoning from the less to the greater, the duty of a generous regard for all who serve us, especially for the ministers of the gospel. If God would have men tenderly regard the needs of oxen, while preparing grain for the earthly garner, much more would he have the church care tenderly for the needs of the ministrj% who, toiling in God's spiritual harvest, are preparing souls, as grain of priceless value, for the garner in heaven. The duty of a generous support of the minis- try is enforced by Christ himself (Matt. io:9, lo; Luke 10: 7); and OUT apostlc elscwhero, with great eari^estne^s, pressess it on the consciences of the people, (l Cor. 9; ll-U: Gal. 6:6; 1 The.ss. 5: 12, 13.) And, The labourer is worthy of his re- ward— probably not intended as a quotation, but language used by the apostle as a common maxim, as indeed it is also used, for a like purpose, by Christ. (Mau. lo.io: Lukeio: 7.) It is not improbable -that the apostle knew of its use by Christ; but had he intended to quote as from Christ, he would hardly have quoted it as " Scripture," but would have named Christ as authority. Thus Calvin, Hulher, Wiesinger, Alford. Some, however, insist on its quota- tion from the gospels, and cite 2 Peter 3 : 16, as proof that the books of the New Te.«tament were already regarded as a part of "Scrip- ture." Thus all the ancient interpreters, and among the later, Macknight, Scott, Words- worth, Fausset, and others. 19. Against an elder receive not an accusation, but before two or three wit- nesses— or, upon the tefitiniony or authority of two or three vntnesses. The meaning is, not that an elder should not be convicted except on .such testimony, — for in all cases the Hebrew law required two or three wit- nesses to convict (Deut. 17 : 6; 19 : 15; Matt. 18 : 16), though a citation for trial might be made on a charge brought by one witness, — but that an accusation should not be entertained, judicial proceedings should not be instituted, unless two or three responsible parties attested the charge. This is required, as a special ])recau- tion, in the case of the elder, both because his position creates a presumption in his favor, and because, as a minister, he is peculiarly exposed to malice, and his reputatitm and influence might be seriou.sly injured bj' the entertaining of a charge, though on the trial he was acquitted. The influence of even the best minister might be destroyed, if idle gossip and social tattling were accounted a sufficient ground for serious charges and judi- cial proceedings. 20. Them that sin— or, are sinning — that is, are convicted as living in sin. It refers not to such as are " overtaken in a foult" (Gqi. 6:t), but to those with whom some form of sin has Ch. v.] I. TIMOTHY. 67 21 I charge thee befire Goil, and the Lord Jesus Christ, aud the eh ct angels, that thou observe these things without prefcrriug one before another, doing uotliiiig by purtialiiy. 22 l^ay hands suddenly on no man, neither be par- taker of other men's sins: keep thyself pure. 21 rest also may be in fear. I charge thee in the si^ht of tiod, and Ihrist Jesus, and the elect angi;!.-., that thou observe these things without ' prejudice, ooing 22 nothing by paniality. Lay liaiuls hastily on no man, neither be partaker of other men's sins; keep I Or, pr^erence. become liiibitual. This direction, as the con- text suggests, rehites to tlie case of elders who are convicted as living in sin; and the lestric- tion to these is necessary, if we accept, with some, the reading, but them that sin, which is found in some old manuscripts. It is, how- ever, given in a general form, and the direc- tion really applies to all who publicly sin. Rebuke before all — before the whole church. The public position of the offenders made their sin puldic, and there was, therefore, the more danger of its infecting others. A public rebuke in such case would at once vindicate the church from complicity with the sin, and deter others from falling into it. This injunction does not conflict with that in ver. 1 : for there the apos- tle is speaking of personal, private rebuke, while here he speaks of a formal church cen- sure, after due public conviction, and which therefore would be administered as from the church. That others also may fear — that is, the rest of the church. Compare 2 Tim. 4; 2; Titus 1 : 10-13. The public rebuke would tend to deter others from falling into the sin thus solemnly reprobated. 21. I charge thee before God — not an adjuration, but a solemn charge, given as in full view of God and Christ and holy angels, who are conceived as witnessing and joining in it. The apostle, in giving the charge, and Timothy in fulfilling it, are under the direct gaze of the spiritual world. Compare 1 Thess. 4:6; 2 Tim. 2 : 14 ; 4:1. Others interpret of the future judgment, when the whole spiritual universe will be present, and each human life will be revealed in that solemn and glorious Presence. And the Lord Jesus Christ — the word 'Lord' is not in the Sinaitic, Alex- andrian, Claroinontanus, and other old man- uscripts, and is wanting in many ancient ver- sions and Fathers. And the elect angels — referring to the holy angels, as distinguished from the "angels which kept not their first estate." 'Elect' designates them as the special objects of God^s b)ve, and the chosen minis- ters of his will. It is as in the presence of God and Christ and all holy intelligences in the universe, the apostle lays this charge on his assistant, requiring him to act in the affairs of the church, and especially in those relating to the ministry, as in full view of this august, but invisible Presence. The interest and par- ticipation of angels in the events of this world, especially in the work of redemption, are seen in Matt. 18:10; Luke 15:10; 1 Cor. 4:9; Heb. 1:14; 12:22. That thou observe these things— referring to the things en- joined. (ver.19,20.) Without preferring One before another— or, without prejudice or prejudgment. He is not to prejudge any case, but to bring to the investigation a calm, un- biased, judicial mind, prepared to weigh fairly the evidence, and to decide strictly according to truth. Doing nothing by partiality — not only is he to avoid an intellectual pre- judgment, but he is to act with impartial heart, without bias of feeling, allowing neither affec- tion nor aversion to influence his decision for one against another. The consciousness of the presence and gaze of the heavenly world would lift him above passion and prejudice, and fit him to act with caution and impartiality in the discipline of the church, and especially of the ministry. 22. Lay hands suddenly (hastily) on no man — that is, without due inquiry and delib- eration. Some refer this to an imposition of hands customary on the readmission of' ex- cluded persons to the church; they regard this verse, therefore, as a caution against the hasty and inconsiderate restoration of such to church fellowship. Such a custom, without doubt, existed in the third century, as it is mentioned bj' Cyprian; but as it is nowhere alluded to in Scripture, as Paul uses " the iaj'- ingon of hands" in these Epistles only of ordi- nation (*:!*.■ 2 Tim. 1:7), and as the Fathers near- est to the apostolic age so interpret it. the phrase should probably be understood here of ordination to the ministry. The hasty admis- sion of men to the ministry Wf>uld be likely to result in ministerial irregnlaritiesand oflx'nses; the caution, therefurc, against hasty ordination is here naturally connected with the subject of 68 I. TIMOTHY. [Ch. V. 23 Drink no longer water, but use a little wine for thy stomach's sake and thine often intinnities. 2i .Some men's sins are open hefurehand, going before to judgment ; and some men. they follow after. 2o thyself pure. Be no longer a drinker of water, but use a little wine for tliy stomach's sake and thine 24 often infirmities. Some men's sins are evident, going before unto judgment; and some men also ministerial discipline. Thus all the older inter- preters, with Grotius, Macknight, Van Oos- terzee, Alford, Fairbairn, and others, among the modern. (3:6.) Neither be partaker of other men's sins — as he would be, if, through want of due consideration in setting apart ministers, he should appoint the un- worthy, and thereby scandal come on the church. Even Christ, when choosing the twelve apostles, decided on the persons to be set apait only after most of them had been with him for at least a year, and then only after a night spent in prayer. (Luke6:r2.i6.) Paul and Barnaba-, in their first mission, though tliey made many converts on their outward journey, did not ordain elders until they re- turned homeward, when there had been time to test the character of the converts, and a wise judgment was possible in making selec- tion for official and responsible station. (Actsi*: ji-23.) This caution in appointing to the sacred office, which appears so conspicuously in Scrip- ture, should be sacredly observed; for the church and the presbytery which neglect it become sharers in the sins of those whom they thus recklessly place in positions of trust and authority. Keep thyself pure— literally, thyself he.ep pure, that thou mayest be fitted to rebuke sin in others. 'Pure,' not merely chaste, but, iji reference to the whole outward life, blameless, holy. (2 Coi- 7:n; Pl.il. 4:S; 1 John 3:3.) Present in thyself an example of purity, so a*s to be prepared to demand a like purity in those who would enter the sacred office. " While thou hast to act as judge upon other men, be morally pure thyself." (Ellicott.) 23. Drink no longer water, but use a little wine — literally. Be no longer a vjater drinker; that is, one who makes water his exclusive drink. It seems that Timothy was a total abstainer from wine. The reason of this is not stated, but probably he abstained as an example, to deter others from the use of strong drink, which then, as now, was a pre- vailing and destructive vice. Some suppose that an ascetic tendency restrained him; but the apostle bases his advice to 'use a little wine,' not on this ground, but solely on the needs of his health— a reason in itself ade- quate, and beyond which we need not pass. For thy stomach's sake and thine often infirmities — or, oft-recurring ailments. A little wine, in the apostle's judgment, was required as a medicine. Timothy was afflicted with bodily weakness, often recurring, and doubtless hindering his work; and Paul sug- gests wine as the remedy. "These frequent infirmities perhaps explain the timidity of Timothy's character." (Farrar.) This mor- bid timidity might impair the vigor and firm- ness so essential in the administration of discipline, especially in the discipline of pres- byters ; and hence this direction in regard to care in giving increased tone to his bodily health. Thus Alford. Two suggestions may here be made: 1. It is the duty of ministers to exercise due care for their health ; there is neither wisdom nor piety in neglecting means to secure and retain that bodily vigor on which usefulness must so largely depend. "God wills that people should take all due care of their bodies. As we are not to make them our msisters, so neither our slaves; but to use them so as they may be most fit and helpful to us in the service of God." (Henry.) 2. No inference can be drawn from this passage for the use of wine as a beverage; it is here advised solely as a medicine, in view of oft- recurring bodily ailments. Indeed, the fact that Timotliy was himself an abstainer, and that the apostle only advises wine as a remedial agent, suggests that Paul did not favor its use as a beverage. Plainly, no one can rightfully plead the sanction of Paul for the use of wine, unless he has the bodily ailments for which alone Timothy was advised to use it. 24. Some men's sins are open before- hand— requiring no difficult investigation to discover and expose them. Going before to judgment. They are "crying sins"; plain, open violations of God's laws, thus 'going before,' or anticipating judgment. And some men they follow after. Their sins being concealed, stand revealed only after investigation, or by their results. Such men, under a fair exterior have a rotten character; and only careful inquiry, or the developments of time and providence, will reveal it. Thus Ch. VI.] I. TIMOTHY. 69 2o Likewise also the good works of some are manifest I 25 they follow after. In like manner also • there are beforehand ; and they that are otherwise cauuot be hid. I good works tlial are evident ; and such as are other- I wise cannot lie hid. CHAPTER VI. LET as many servants as are under the yoke count 1 1 Let as many as are ^servants under the yoke tlieir own masters worthy of all honour, tliat the count their own masters worthy of all honour, that name of God and kis doctrine be not blasphemed. | the name of God and the doctrine be not blaspliemed. 1 Gr. the works that are good are evident 2 Gr. bondservants. their sins do not precede, but rather follow trial or judgment. 25. Likewise also. This difference in the manifestation of character in the wicked is also seen in the righteous. The good works of some are manifest beforehand — they stand out before the eyes of all, reveal- ing at once and distinctly the true character of those who perform them. And they that are otherwise cannot be hid — that is, the good works that are not now openly manifest cannot be hid. The good works of others are less openly manifest, rendering it more diffi- cult to decide as to their character; but even in these cases their righteousness will sooner or later be revealed. It is an eternal law that ciiaracter, whether good or bad, tends to reveal itself, and will in the end stand forth distinctly apparent. "There is nothing covered that shall not be revealed, and hid that shall not be known." (m;.u. lo : 26.) The design of verses 24 and 25 is at once to encourage and to cau- tion Timothy in reference to the judgment of character necessary in setting apart men for the ministry, and in the disciplinary work of the church. The task was difficult, requiring great caution and discrimination, because men are so differently constituted as to the mani- festation of character. Hence, he should exercise patience, forming no hasty judg- ment, contenting himself with no partial, imperfect investigation ; and should proceed in ordination or discipline only after thorough examination and trial, assured that patient investigation and the testing of time will at last develop the real character, however con- cealed. Ch. 6:1,2. Duties of Christian Slaves TO THEIR Masters. — 1. If the masters are unbelievers, they are to render to them all due honor, averting the reproach to God and his gospel which the opposite course would occasion. 2. If the masters are believers, Christian slaves are not to despise their au- thority as masters, because they are brethren in Christ; but all the more to render them service, because those who receive the benefit of the service are believing and beloved. 1. Let as many servants as are under the yoke. Tlie word here translated 'servant' (SouAos), signifies : 1. A s^«ye, one held in in- voluntary servitude. Thus 1 Cor. 7 : 21 ; Gal. 3 ; 28; Col. 3 : 11; Rev. 6 ; 15, in all which the bond-servant is contrasted with the free man. Possibly also, as in Matt. 18 : 2.3-26, it sometimes designates servants in general. 2. A servant, or one who voluntarily submits his will andoapacitytothesway of another. Thus, " Whosoever committeth sin is the servant of sin" (john8;34); and "servants of sin," "ser- vants of righteousness." (Eom. C : 16-22. ) In thlS sense, as self-devoted, without reserve, to God, Christians are called "the servants (SoOAoi) of God." (iPeter2: 16.) 3. A .9er««HY, as One who is not only devoted absolutely to God, but who is also set apart by him for a special service. Thus Paul is "a servant of God" (Rom. it i: Pi'iiii), and the other apostles, (j^imes i : i ,- 2 Peter 1 : 1: Judel) ; SO also MosCS (Rev.l5;3). and even Christ (p'''1- 2 : 7). In these case? involun- tariness is excluded from the conception, and the word designates one whf> yields himself, in the voluntary self-devotement of all the faculties of his being, to the will and service of God. Here the words "under the yoke" show that the term is used in the first sense — s/ove.t, bondmen, in a state of involun- tary servitude. Count their own masters worthy of all honour. The Christian slave was not to suppose that, because of his exalted heavenly calling, he was released from the duties of his earthly station ; rather, his pro- fession as a Christian should lead him to still higher fidelity to them, so that his master, though unbelieving, would be compelled, by his cheerful and faithful service, to acknowl- edge the excellence of his religion in.stead of 70 I. TIMOTHY. [Ch. VI. 2 And they tliat have believing masters, let them not despise tlieiu, because they are brethren : but raiher do them service, because they are faithful and beloved, par- I talce^'s of the benefit. These things teach and exiiort. I 2 And tliey that have believing masters, let them not despise them, because tliey are brethren; but let them serve them the rather, because they that ' par- take of the benetit are believing and beloved. These things teach and exhort. ; Or, lay hold of. blaspheming tlie Christian's God aiul the gos- pel. (Titus 2: 9, 10.) That tlie iiaiiie of God aiid his doctrine be not blasphemed. It was charged against Israel, " The name of God is Llasphemed ainong tlie Gentiles through you." (Rom. 2:24.) The avoidaiice of all occasion of reproach on the part of unbelievers is specially enjoined on Christians. (Titus 2 : 5, 10.) Slavery formed a prominent feature in the ancient world. In the chissic period, Athens is said to have had twenty thousand free men and four hundred thousand slaves. Gibbon estimates that in the apostolic age the slave population in the Roman Empire equaled that of the free, an estimate which, though usually regarded as too low, makes the num- ber of slaves at least sixt3' millions. Acquired, originally, either from captives taken in war or from slave dealers, this vast multitude, forming half the empire, were held in per- petual servitude, and were bought and sold like cattle in the market. Servile insurrec- tions were frequent, and were terrific in the passions they developed, and the devastation and blood that attended them. It was an ever-present, ghastly peril, a terrible force, which, like a pent-up volcano, momentarily threatened to break forth, and overwhelm in destruction the whole fabric of the Roman state and civilization. This gigantic social wrong Christianity met. It did not, however, propose an instant and violent disruption of the slave's bonds; for thus it could only have made itself a terror to society, as fomenting a socialistic revolution, and menacing the de- struction of that social order on which the security of life and property depends. But it antagonized the evil, as Moses had done in the earlier Dispensation, not by formal enact- ment abolishing at once the civil relation, but by the inculcation of principles and the estab- lishment of relations, such as must inevitably work its ultimate removal. It did not pro- claim civil freedom to the slave, but it gave him a spiritual freedom, which ennobled and blessed even his servile condition. It taught him, "If thou mayest be free, use it rather" — freedom is to be chosen rather than bond- age; but if the yoke may not be broken, be not restive under it. Rather look on thy position as the post of duty divinely appointed for thee, and serve therein as doing service, not to man, but to God. It thus elevated the character and blessed the life of the slave, by exalting even his menial toil into a Christ- service, at once ennobling and divine; and the Christian, while in outward relation a bondman, was in spirit the Lord's free man. See 1 Cor. 7 : 20-24 ; Eph. 6:5-8; Col. 3 : 22; Titus 2 : 9; 1 Peter 2 : 18-21. On the other hand, the great doctrines, that God made all men of one blood, and, therefore, by nature equal in rights; that Christ "gave himself a ransom for all," and before him, therefore, all believers, as alike redeemed by his blood and made members of his body, are essentially equal, without distinction of bond or free; and that in the church, all — alike the slave and the free man — have an equal voice, and stand on the same footing: these primary, essential principles of the gospel, as they per- meated Christian life, must destroy all arbi- trary, oppressive social distinctions, and create a Christian civilization, in which all men would find equality before huirian law,' as they had equality in the sight of God. Indeed, the ex- press injunctions laid on Christian masters insured to the slave even then, if not an imme- diate legal emancipation, at least the essential advantages of freedom. (Eph. 6:9; Gat. 3 : 28 ; coi. 4:1.) 2. And they that have believing mas- ters— Christian slaves wliose masters are also Christians — let them not despise them, because they are brethren — an obvious danger. In the spiritual kingdom they were one in Christ Jesus, brethren invested with equal rights; and they might easily think that this destroyed the earthly relation of master and slave. But this new and higher spiritual relation, the apostle insists, though it must es.sentially influence. and modify the civil rela- tion, did not dissolve it. Spiritusil enfran- chisement was not civil enfranchisement. In Ch. VI.] L TIMOTHY. 71 3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, aud to the doctrine which is according to godli- ness; 3 If any man teacheth a differeut doctrine, and conseulelh not to ' sound words, «(•<■« the Words (if our Lord Jesus Christ, aud to the doctrine which 1 Gr. healthful. earthly station they were still master and slave; and he forbids that Christiitn slaves, taking advantage of their spiritual equality regard piety only as a means of earthly gain. (4,5.) 3. If any man teach otherwise — that is. with tiieir masters, should cease to honor and any other doctrine than that here tauglit, re- obey them in the civil relation. But rather do tlieni service, because, they are faith- ful and beloved, partakers of the benefit — or, but all the more serve them, because they who partake of the benefit are believing and beloved, or, because they who (in return for benefits conferred) receive the benefit (of the service) are believing and beloved. The word here translated partakers signifies to receive in return for something, as a reciprocal bene- fit. It implies that, while the masters received the benefit of the slaves' service, that was in fact only a reciprocation of benefit received by the slaves from the masters. The passage thus aflords, perhaps, an inlook upon the rela- tions of reciprocal kindness •existing between masters and slaves in the apostolic churches. Here the apostle teaches that the Christian character and relations of the master, who shared tlie benefit of the slaves' service, in- stead of prompting to discontent and disobe- dience, should rather prompt to a more cheer- ful and heartj' service. These things teach and exhort — the things relating to the honor and obedience due from slaves to their mas- ters. It was the duty of Timothy to teach and guard the Christian slaves against the doc- trine and spirit of servile insurrection, then so widely and disastrcmsly threatening the foun- dations of society in the Roman world. 3-5. The Evil Character and Influ- ence OF Him who, Opposing this Instruc- tion, Teaches a Different Doctrine. — He is characterized: 1. As one who does not assent to the healthful words of Christ, and to the teaching which accords with godliness. (3.) 2. As one who is puffed up with self-conceit, though he has in fact no right apprehension of trutli, but is morbidly eager for needless and hurtful disputation. (4.) 3. The controversies thus fomented by him excite only evil passions and continual animosities in such as are cor- rupted in mind and bereft of the truth, who evince their corruption and error in that they ferring primarily to the instruction just given in regard to slaves; but, as the form of state- ment is general, it perhaps ccnnprehends all teaching contrary to that of the apostle. Com- pare ch. 1 : 3-7. It seems probable that the false teachers referred to in this Epistle, among other perversions of tiie gospel, taught a false view of Christian freedom and social order, socialistic and anarchical doctrines, adapted to infliime the ditferent classes of society against each other, and to excite a social revolution. They thus made Christianity a mere instru- ment for the reorganization of society, and the securing of political and social equality. It is evident that such teaciiing, while it wholly ignored the spiritual significance and value of tlie gospel, must be in the highest degree dan- gerous in a social condition where at least one- half the population were slaves. It could result only in revolution and anarchy. Hence, tiie frequency and urgency with whicii Paul inculcates on slaves the duty of obedience to their masters; while yet he nowhere affirms the riglitfulness of the rehttion of master and slave, but every wh<'re teaches doctrines and establishes institutions which, with silent and potent force, must in the end work its destruc- tion. And consent not to wholesome words — or, does not accede to words morally healthful, adapted to the health of the indi- vidual soul and of society. ' Wholesome.' Compare 1 : 10; 2 Tim. 1 : 13; 4:3. Titus 1 : 9, 13 ; 2:1, 2. The gospel, faithfully preached, tends to the moral health of a community, purifying, elevating, and ennobling men in ever\' relation of life. It makes inen better in the family, in society, in the state, and thus uplifts and blesses the life of mankind, pro- motes law and order, and diffuses intelligence and happiness. Even the words of our Lord Jesus Christ. These health-giving words are the words of Christ, wlio ever taught the patient endurance rather than the violent resistance of wrong. (M«f.. i : .is-is.) Pos- 72 I. TIMOTHY. [Cn. VI. 4 He is proud, knowing nothing, but doting about questions and stinfes of words, whereof couietii envy, siriie, railings, evil suriiiisiiigs, 5 Perverse disputings of men of corrupt luinds, and destitute of the truth, supposing that gain is godliness : from sucli withdraw thyself. 4 is accDrdiiig to godliness; he is puffed up, knowing nothing, but • doting about que^lionings and dis- putes of words, whereof cometh envy, strife, rail- 5 iugs, evil surmisings, wrangliugs of men corrupted iu mind and bereft of the trutti, supposing that god- sibly the apostle refers to his own words as the words of Christ, since the gospel he preached was not received from man, " but by the reve- lation of Jesus Christ." (oai. i : ii, 12.) And to the doctrine which is according to god- liness— doctrine that accords with and tends to godliness. 4. He is proud {puffed up) — literally, en- veloped in smoke, besotted with self-conceit. (3 : 6.) " He is a vaporer, enveloped with self- conceit." (Beck.) "Commonly those are most proud who know least; for with all their knowledge, they do not know themselves." (Henry.) Knowing nothing — or, although he undersiands nothing, has no right appre- hension of the gospel, (i : 7.) But doting about — or, is sick about, is ^norbidly eager fo) — -questions and strifes of words. Dis- eased in mind, lie fails to apprehend the sub- stantiiil truths of religion, and is morbidly contentious about questiijns of no real moment. His state is the reverse of that spiritual health which the wholesome words of the gospel bring. Whereof cometh. As before the apostle has shown the mentally diseased con- dition of these men, he now points out the results that flow from it. Tiie questionings and word strifi-s fostered by this morbid spirit of contention inflame the worst passions and animosities among men — that is, among these false teachers and those who follow them. Envy — making the slave enviotis of the mas- ter, the poor of the rich, the aflSicted and un- fortunate of the prosperous, thus producing discontent and murnnuring. Strife — envy naturally leads to discord in word and act. Railings — or, evil speaking, harsh and abu- sive language, a common result of disputes, especially when inspired by erroneous views. Evil surmisings — those harsh suspicions of each other's motives and intentions which arise when confidence and charity have been lost. 5. Perverse disputings — or, lasting dis- putes, stubborn contentions, the word as found in the best text signifying wranglings that are perpetual. Of men of corrupt minds and destitute of the truth — rather, co7'- rupted in mind and bereft of the truth; de- scriptive of the men to whom the preceding characteristics belong, as 'envy, strife,' etc. Mind (rbv voiiv) includes here the intellect as well as the moral nature; the whole inner man, mental and spiritual, is corrupted. (Titu» 1 : 15.) The word rendered destitute means, not barely without the truth, but bereft of the truth, either as for the time despoiled of the truth bj' Satanic temptation, or its permanently given over bj' God to judicial blindness, to "strong delusion that they should believe a li^" (2 Thess. a:9-i2.) Perverted in their in- most life, they had neither susceptibility to spiritual truth, nor power to apprehend it. Supposing that gain is godliness— rather, that godliness is a means of gain; "a way of advancing one's worldly interests" (Fausset); "a traffic for gain" (Wordsworth); "a gain- ful trade" (Conybeare). The proof that they are bereft of the truth is found in their false and debasing conception of godliness, or relig- ion, as something to be used only for mere earthly welfare. Their unworthy thought of religion proved their destitution of it. (Acts 8:20.) They valued the gospel only as it se- cured worldly advantage in wealth and social distinction. Probably the apostle has in view: 1. Those socialistic agitators, who regarded the gospel simply as an instrument to recon- struct society, hy rousing the animosities of the difftirent classes against each other, and fo- menting a social revolutiim. through which all oppressive distinctions should be destroyed by outward violence; and who, in thus viewing religion, utterly failed to apprehend, alike its spiritual nature and aims, and its method of blessing the outward condition of men by first elevating and ennobling the spiritual condi- tion. 2. Those false religious professors, who use their position in the church as a means of worldly advantage, in promoting their busi- ness, their social position, or their political preferment. (1 The«'<. 2 : 5; xitus 1 : 11.) In both cases such a debasing conception of the gospel proves them to be "men corrupted in mind Ch. VI.] I. TIMOTHY. 73 6 But godliness with contentment is great gain. 7 For we brought nothing into this world, u/ui il is certain we can carry notliing out. 8 And having food and raiment, let us be therewith content. G liness is a way of gain. But go) if we have food and covering, all our real needs are in fact met. (7,8.) 2. From the evils of the love of money, in that (a) tliose who are eager for riches fall into temptation and sin, which end in their destruction; (3) the love of money is a root from wliich springs every form of evil, and, as the result of it, some have destroyed alike their faith and their happiness. (9, 10.) 6. But — though godliness is thus miscon- ceived and perverted as a means of earthly gain, yet there is a sense in which it is, even in this life, great gain. Godliness with con- tentment. The word rendered 'content- ment' signifies self-sufficiency, denoting the state of one who has wicliin himself the means of satisfying all his desires, and is not depend- ent therefor on external conditions. It is ren- dered in 2 Cor. 9 : 8 "sufficiency." The adjec- tive is found. (Phii.4:ii.) "I have learned in wliatsoever state I am, therewith to be con- tent"— or, to have a sufficiency in myself, to be independent of outward circumstances. This is not the proud independence of the stoic, but that elevation of .soul above external earthly conditions which comes from a con- sciousness of God's presence and love, and all- sufficing providence, (ps. 2.3; 37:16-29; ProT. u:i4.) Is great gain. Piety, when thus an all- sufficing power within the soul, is the highest means of gain. It brings the absolute riches, since it not only stitisfies every conscious want, but also fills the soul with positive blessedness. It is an exhaustless fountain of blessing within, ''a well of water, springing u]) into everlast- ing life." See Heb. 13 : 5, 6. "The heart, amid every outward want, is then only truly rich, not merely when it feels no need of what it has not, but when it has that which exalts it above what it has not." (Wiesinger.) "In this concise and weighty sentence the apostle expresses both these main ideas, that godliness makes us content, and to be content is the highest good." (Van Oosterzee.j 7. For we brought nothing into this world, and it is certain we can carry nothing out — or, better, because, or, seeing tkat, neither can we carry anytliing out; a reason for contentment. God designed, by our coming into the world with nothing, to remind us that we can carry nothing out of it, and thus show us the folly of anxiety respect- ing merely earthly goods. The very manner of our birth is a dissuasion from the love of mone^'-, as it distinctly shows us that earthly wealth is a mere accident of our existence, a temporary possession, to be left behind when we die. " We are appointed by God to come naked into the world to teach us to remember that we must go naked out of it." (Alford.) "Naked came I out of my mother's womb, and naked shall I return thither." (J«bi:2i; Ecci. 5 : 15 ; Ps. 49 : 16.20.) Only two of the ancicnt manuscripts, and these of minor importance, contain it is evident mxov), the most important omitting it. Probably it was added by some copyist to fill out his conception of the sense. Van Oosterzee, Huther, and others, however, retain it, regarding it as essential to the sense, and supposing that it may have been acci- dentally dropped out of the best codices. 8. And having food and raiment, let us be the-ewith content. Our real needs will with these be met. ' Food ' — the word is a compound, and denotes continual or svffi- cient food. 'Raiment,' covering in general; it may possibly include the dwelling as well as the clothing. It is not barely an exhorta- tion to be content, but a reason for content- ment, since, if we have food and covering, we really have sufficient, and, therefore, should be content. These are our actual needs ; and, 74 I. TIMOTHY. [Ch. VI. 9 But they that will be rich fall into temptation and a suare, and inlu many foolish and hurtful lusts, which drown men in desiruction and perdition. 10 For the love of mouej' is the root of all evil : which while some coveted after, they have erred from the faith, and pierced themselves through with many sor- rows. 9 content. But they that are minded to be rich fall into a temptation and a snare and many foolislj and hurtful lusts, such as drown men in destruction and 10 perdition. I'or the love of money is a root of all 1 kinds of evil : which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows. with these sufficed, we have enough. Com- pare Matt. 6 : 25; James 2 : 15, where human wants are also summed up in food and cloth- ing. 9. But they that will be rich — or, set their heart on being rich. It designates, not the rich, hut those who aspire after riches, who make this the object of life. "The wealthiest may be rich not in a bad sense; the poorest may covet to be so." (Fausset.) (Ps.6:io.) Fall into temptation — are tempted to ne- glect the highest interests of the soul and the duties due to God, and to use improper means to obtain wealtli. (Prov. a8:20, 22.) And a snare — or, trap. The eager desire of riches is a net in which they beconie entangled — a net- work of methods and relations in business in which the soul, as tiie fly in a spider's web, is helplessly held. "The idea here is that tiiey who have this desire become so entangled that they cannot easily escape. They become in- volved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen." (Barnes.) And into many foolish and hurtful lusts — the passions naturally springing out of sel- fishness become regnant in them. They become envious, overreaching, avaricious, hard-hearted, unscrupulous as to truth and the rights of others. Such passions are ' fool- ish,' because unworthj- of a reasonable and immortal being, and because, even when men thereby secure wealth, tliey do not obtain happiness. They are 'hurtful,' because they destroy all that is pure and noble in manhood, snd insure at last the loss of the soul. Which (or, such as) drown men in destruction and perdition. Of the two words, the latter, by its usage, refers more directly to future punishment (Rom. 9; 22; PhU. 1 :28; Rev. 8: ll), while the former may include also temporal de- struction (1 Cor. 5:5; 1 Thess. 5: 3; 2Thess. 1 :9) ; but here they are probably not distinct in mean- ing, but cumulative for emphasis, equivalent to utter destruction. The image in the verb is not properly of drowning, but of sinking — as of a sltip foundering, which sinks and is submerged in the depths of the sea. These lusts wreck the soul, causing it to sink, with its priceless treasure, into the depths of per- dition. "The love of money will, in all probability, prove the eternal overthrow of more characters among professing Christians than any other sin, because it is almost tlie only crime that can be indulged and a profes- sion of religion at the same time sujiported." (Andrew Fuller.) 10. For — a reason for their 'destruction and perdition.' The love of money is the («) root of all evil^or, all evils, nil kinds of evil. It is not said that it is the only root of evil, but that from it all kinds of evil may — and do, in fact — spring. It is a germ, a prolific source of every form of evil. Which (that is, money) while some coveted after — literally', stretched, themselves after., eagerly pressed after. Have erred (been led n.^tray) from the faith — that is, from tlieir Christian principles as well as from the true doctrine of the gospel. (1:6,19; 4 1-3.) Moral Wrong and doctrinal error are always in Paul conceived as conjoined ; the loss of subjective faith in Christ is the fountain of both. On the sin and folly of hoarding earthly wealth, com- pare the parable of the rich fool. (Luke 12: 13-21.) And have pierced themselves through with many sorroAVS — as a sword piercing through the .soul (Luke2:35), or as "the thorns" of the parable (Matt. 13:22). It refers, perhaps, more directly to the pangs of conscience which such experience in view of their sins, but not excluding the miseries that come from the conscious loss of true manhood and the multi- plied anxieties and troubles connected with wealth seeking. The lust for wealth thus brings the double loss, of faith and of happi- ness. 11-16. Timothy Chargkd, as a Min- ister OF God, to Pitrsuk Higher and Nobler Ob.jects. — 1. He isexhorted: [n) To flee a self-seeking worldliness, and follow the Ch. VI.] I. TIMOTHY. 75 11 But thou, O man of (iod, flee these things; and follow aftfi- righteousness, godliness, faith, love, patience, nuckness. 12 l'i.:;ht the gcMiil fight of faith, lay hold on eternal life, whereiintii thou art also called, and hast professed a good profession hefore many witnesses. lo 1 give lliee charge in the sight of (iod, who quick- eneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession ; 11 Put thnu, O man of God, flee these things; and follow after righteousness, godliness, faiih, love, 12 1 patience, meekness. Pight the good light of the faith, lay hold on the liie eternal, wheieiinto ihou wast called, and didst confess the good coufcssiou 13 in the sight of many witnesses. I charge thee in the sight of God, who '-quickencth all things, and of Christ Jesus, who hefore Pontius t'iiate witnessed 1 Or, ated/aatnesa 2 Or, preaerveth all thinga ative. virtues of a Christian life; (6) to maintain the Christian conflict, seizing with his eye its glorious end, eternal life; and to this he is incited by his divine call to eternal life and his public profession of the gospel. (11, 12.) 2. (rt) He is solemnly charged, as in the sight of God and of Christ, to fulfill his mission with all purity and fidelity until the appearing of Christ, which God will bring about in his own appointed times; (6) the certainty that God will bring to pass Christ's appearing is shown from the character of God, as almighty in power and authority, possessed of underived and unfailing life, exalted above human vision and iipproacli, and worthy of honor and power everlasting. (13-16 ) 11. But thou — in contrast with the 'some.' (ver. 10.) O man of God — the usual designation of the prophets, (i Sani.9 : 6; 1 Kings 17 : 18). Here used of Timothy as one dedictited to the ser- vice of God. It suggests his exalted office and tiiission as a dissuasive from a low, selfish spirit of earthly accumulation. (2 Tim. 3: n.) Flee these things— the love of money and the manifiild evils which attend it. But follow after righteousness, godliness — the former denoting rectitude, uprightness in the life toward man; the latter, piety in the life toward God. Faith, love — the fontal sources of Christian character and life. Pa- tience, meekness — the one signifying a steadfast endurance under trials; the other, a spirit which gently bears wrong without resentment and retaliation. The last is the grace "whose active side is loi>e iiydjrri), and its passive side long-suffering (^lOKpoSu/nia)." (Stier.) (2 Tim. 2 : 22.) 'Meekness'— the word, as found in the corrected text, is stronger than that usually rendered meekness, denoting, in an intensive way, gentleness, or tenderness of feeling. Yl. Fight the good fight of faith— liter- ally, Contend the good contest, referring to contests in the games, whether boxing, racing, or other forms of contest. The figure, taken from athletes contending in the Greek games, was a common and favorite one with Paul. See 1 Cor. 9 : 24-27; Eph. 6 : 10-17; Phil. 3 : 12-14; 1 Tim. 1 : 18; 2 Tim. 4 : 7. Lay hold on eternal [the everlasting) life. The eye is to be fixed intently on the glorious prize, life eternal, to animate him in the con- test. It is elsewhere called "the crown of life" (James 1:12), the "unfading crown of glory"' (1 Peters : 4). "Fight the good fight of faith ; lay hold of (in and by that fight) eternal life." (Winer.) Whereunto (ever- lasting life) thou art also called — referring to his calling at conversion. Everlasting life, not earthly wealth, was that to which, in be- coming a Christian, he was called. And bast professed a good profession (or, confessed a good confession) before many witnesses — alluding to the well-known public confes- sion of the gospel made at baptism. The remembrance that he was called by God to eternal life, and that in the most public man- ner he had made confession of the gospel, should now incite him to maintain the glor- ious conflict on which he thus entered, not yielding it to seek mere earthly good. 13. I give thee charge in the sight of God. As in 5 : 21, the apostle here represents God and the spiritual world as present and witnessing both the charge given and the conduct of Timothy in his high ofl^ce. Who quickeneth all things— and who, therefore, if thou art put to death, is able to raise thee up in the resurrection of the just. Or, accord- ing to another reading (fwoyo^oOtTos), — which is, perhaps, equally attested, — tvho preserveth in life all things; and who, therefore, as omni- potent and omnipresent, is able to protect tliee in a courageous defense of the gospel. (M»ti. io:29.3.'j.) For this latter word, compare Luke 17 : 33; Acts 7 : 19. It is adopted as the true reading here by Alford, Tischendorf, VVcst- cott and Hort, and most editors. And be- 76 I. TIMOTHY. [Ch. VL 14 That tliou keep this commandment without spot, uuiebukablc, uuiil tUe appearing of our Lord Jesus Christ : 15 Wliich in his times he shall shew, who is the blessed and only Potentate, the King of kings, aud liOi'd of lords ; 14 the good confession ; tliat thou keep the command- ment, without spot, wiilioiit repriiacli, until tlie 15 appearing of our Lord Jesus Clirist: which in 'its own times he .'^liall shew, wlio is the blessed and only Potentate, the King of - kings, and Lord of 1 Or, his 'I Gr. them that reign as kings. fore Christ Jesus, who before Pontius Pilate witnessed a good confession — referring to Christ's testimony before Pilate, where he bore witness to his person and his redemptive work ( John is : ss-as ; i9:8-ii), and then sealed tlie testimony with his blood. The design is to inspire Timothy with boldness in his great office as an ambassador for Christ, by presenting at once the sure basis of the gospel in Christ's solemn attestation of its trutli, and the sublime example of its confes- sion by Christ, even wlien in peril of death. "Christ died, not only as a Sacrifice, but as a Martj'r; and he witnessed a good confession when he was arraigned before Pilate, saying, 'My kingdom is not of this world; I am come to bear witness of the truth.' " (Henry.) ' Witnessed,' testified to it, confirming the certainty of the tilings confessed by himself milking the confession. ' A good confession.' The public confession made by each Ciiristian in his baptism is, for substance, the same which Christ himself made, since it involves the same testimony to his person and work, and ac- knowledges him as King. 14. That thou keep this commandment — meaning, not some special command, but the charge, or dtity, laid on him as a minister, especially as related to the gospel committed to himandto his work in Ephesus. (i : is.) With- out spot, unrebukable — words which maj' be referred grammatically, either to 'thou' or to 'eommmandment,' but seem most naturally to belong th the latter. This charge, then, as a treasure, or a priceless jewel, he is to keep unstained and loithout reproach; a figure in which Timothy is enjoined so to conduct him- self in his sacred office that, before God and man, the office shall appear in its true moral purity and lustre, unmarred by defects which shall obscure its dignity and w