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 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 hands of many to whom the writings of these commentatoi-s are not
into the
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. NO Scriptural Evidence of Paul's Martyrdom at the Close of

'J'liERE IS
THE Roman Imprisonment Recorded in the Acts. The record there leaves Paul a
prisoner, abruptly closing with the statement :
" And Pauldwelt 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 (5ia) 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 plainly off'set by the equally strong
this presentiment is

presentiment expressed several years 62 or 63, in the epistles written during

later, A. D.

his Roman imprisonment, where, confident of release and of future missionary work, he
says: "I am in a strait [Link] 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
[Link] 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, men, differed with different moods and
as with all
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." ("Hist. (Nero.)
Eccles.," II. 22.) [Link], 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
[Link], 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 [Link], 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.<<i(>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 : ;

Ephcsus, since at that time there was no church at Ephesus, and

to Paul's first visit to
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 but especially the parchments." (4:13, 20.) These, and several similar
book.s,
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 showing peculiarities which, though wholly
their forms of expression,
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
form and order are more its

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, guard Paul's assistants is to
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 he then journeyed, perhaps by way of Rome, to Spain, and
correct,
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

condemnation and death. It was at this point probably early in the fall, A. D.
result in
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 and through all the Christian ages until a very
absolutely complete ;

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 This objection rests on the
loritten by him.
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 becomes evident that a marked difference of dic-
treating, it

tion and style is to be expected. a difference wanting, this fact might go far
Were such
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, appear

it is said,
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 : and that the
2),

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-
of organization, and differs from that seen in the earlier epistles only in that its
plicity
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 ([Link]) 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" : ;

" ( 2 Tim. 2 18), are

(1 4), and the doctrine "that the resurrection is passed already
: :

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 New Testament passages
a rhetorician selecting from the whole
to represent and forcibly the doctrine and spirit and style of Paul, it would
more clearly
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 an Timotheus), von H. Koelling, Berlin,
Briefe Pauli
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 [Link]. (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. 4819) ; for Paul commonly
refers to him as "his own son in the faith." (1 Tim.
On the 1 : 2; 2 Tim. 2:2.)
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 he remains the loved and trusted friend and companion of the apostle,
life,

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 autumn. A. D. 57 in the
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 toBut he was with him during the first Roman
Rome.
imprisonment, A. D. 61-63, as mentioned with glowing eulogy in some of the
he is

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 and led to a certain timidity, which gave
Tim. 5 : 23),
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 the period between the first
this Epistle falls within
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 [Link] 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 This was accompanied by a debased ethical standard, and

practical piety.
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 found, as was to be expected in an epistle to a
is

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- 1 Paul, an apostle of Christ Jesus according to the
ment of God our Saviour, and Lord Jesus Christ, couimandiuent of God our Saviour, and Christ Jesus
which is our hope ;
our hope; unto Timothy, my true child iu faith:
2 Uuto Timothy, my owu son in the faith: Grace, 2 Grace, mercy, peace, from God the Father and Christ
mercy, and peace, from (jod our Father, and Jesus Jesus our Lord.
Clirist our Lord.

Ch. I: 1-2. Address AND Salutation. the Father is one common to all his epistles.
Paul, an apostle by divine commandment, Christ,
(Col. 1 : 13 ; 1 Cor. 1 : 21.) And Lord Jcsus
addresses Timothy as his true child in the which is our hope. All our hope is in him,
faith, and invokes on him grace, mercy, and in what he was and did on earth, what he is
peace from God our Father and Christ Jesus for us in heaven, and what he will be, and
our Lord. will do, for us hereafter. Compare Col. 1 27. :

1. Paul, an apostle of Jesus Christ. "Not merely the author of hope, nor the
The word 'apostle' signifies: 1. One sent
object of it, but its very substance and foun-
used of messengers sent by the churches dation." (Ellicott.) "In him alone resides
(iCor. 8:23) of Bamabas and Saul as, under the whole substance of our salvation." (Cal-
;

tlie direction of the Holy Spirit, sent by the vin.)

church at Antioch to the missionary work 2. Unto Timothy, my own (or, genuine)
(Acts 13: 2-5) and of Christ, assent by God for
; son in the faith. This refers to him: 1. As
the salvation of men. (Heb. 3:i.) 2. One spe- converted under Paul's ministry, probably
cially appointed to the apostolic office^ as the during the apostle's first visit to Lystra.
Twelve (Lukeie: n-ie), and as Paul ( acw 22 u, is : (Acts 14:6-20.) It thus indicates the special spir-
Gal. 1:1, u-20.) The word is used here in the itual bond which binds him who is the means
second of these senses, designating Paul as of conversion to the soul converted, so often
one called to the apostolic office, and invested referred to in Scripture (i Cor. 4: u-n; gi. 4: i9)

with its authority. Here, however, as Paul's a relationwhich is represented as indissoluble

apostolic authority would not be questioned even by death, and as recognized before God
by Timothy, his companion and fellow la- at the last day. (i thpss. 2: i, 20.) It will then
borer, it is not emphasized and proved, as in constitute the "crown of rejoic-
[Link]'s
the Epistles to Corinth and Galatia, but is ing" his ; "glory and joy." 2. As faithful
mentioned to indicate that the Epistle is not to the doctrines and worU of Paul, a true rep-
simply one of personal friendship, but has also resentative of the apostle's life and spirit and
an official character, and to certify to all teachings, and thus, as bearing his spiritual
readers alike the divine authority of the in- likeness, his " genui7te son in the faith."
struStions herein given and the official position Grace, mercy, and peace. This invocation
of Timothy as an authorized assistant and of a threefold blessing, asking mercy as well
delegate of an apostle. By (or, according found only in the Pas-
to) as grace and peace, is

the commandment. Compare Titus 1 3. toral Epistles (2 Tim. 1:2; Titus 1:4; and in
:

For this commandment, see Acts 19 15; 22: 2 John 3) a fact which, so far from disprov-
: ;

21 26 17, 18. Of God our Saviour. This ing the Pau'ine authorship of these epistles,
; :

expression, which is frequent in the Old Testa- is a strong proof of their genuineness; for no
ment, as Ps. 24 5; 51 14; Isa. 45 15, and is imitator, in a place so conspicuous as the sal-
: : :

occasionally found elsewhere in the New Tes- utation, would have made .<> marked a devia-
tament, as Luke 1 :47; Jude 25, is used by tion from the apostle's well-known form. It is
Paul only in the Pastoral Epistles, and may far more natural to think that Paul, writingin
indicate that they were written at a later his old age tO'assistants specially beloved, and
period of life than the other Epistles. (1 Tim. for whom he felt the keenest solicitude, in-
2:3; 4:10; Tltun 1 3; 2:10; 3:4.)
: The Conception. serted the additional prayer for "mercy," as
however, of salvation as originating with God springing from his own enlarged experience
I'J
 ;

20 I. TIMOTHY. [Ch. T.

3 As I besought thee to abide still at Epbesiis, when 3 As I exhorted thee to tarry at Ephesus, when I
I went into Macedonia, that thou mightesl charge some wasgoing into Macedonia, that tbou migbtest
that they teach no other doctrine, charge certain men not to teach a diflerent doctrine,
4 Neither give heed to fables and endless genealogies, 4 neither to give heed to fables and endless genealogies.

and his deep interest in them. 'Grace,' in and the apostle desires him to remain there.
the language of Paul, denotes God's free, un- This journey of Paul to Macedonia, therefore,
merited favor. 'Mercy and peace' are the cannot be the one referred to in Acts 20 1 :

twofold manifestations of that favor; the for at that time Timothy was not left at Ephe-
former objectively, in justification, forgive- sus, but had been sent before to Macedonia
ness, or remission of sin, and adoption into (Acts 19:22), where he evidently remained after
God's family; the latter subjectively, in re- the apostle's coming, since he is associated
generation and sanctification, the peace which with Paul in the salutation of the Second
flows from a consciousness of reconciliation Epistle to Corinth, which was soon after writ-
and union with God. The whole expression tenfrom Macedonia. (2 Cor. 1:1.) That thou
is designed to invoke on Timothy all the full- mightest charge some. He to hold in
is

ness of blessing which comes through the gos- check certain persons in regard to the fol-
pel. From God our Father and Jesus lowing things: That they teach no other
Christ our Lord. The union of Christ with
doctrine that is, no different, opposing doc-
the Father, above in the commission of Paul trine to that tiiught by Paul. It thus appears

as an apostle, and here in this invocation, of that it was among the teachers of the church
necessity involves his co-equal divinity; to these dangerous tendencies existed, and that
place a creature, even the most exalted con- the prophecy of the apostle, uttered eight
ceivable, thus side by side with the Infinite years before, while taking leave of the elders
God, would be impious. God alone can stand of Ephesus, was already fulfilled when he
to us in the relations and fulfill the oflBces here said "Also of your own selves shall men
:

indicated. "Our Lord

Jesus Christ is un- arise, speaking perverse things, to draw away

doubtedly and undeniably God, because he is disciples after them." (Acts 20 so.):

our hope and trust; now, if he were no more 4. Nor give heed to fables and end-
than a man, though never so excellent, to less genealogies. These fables (ixvOoi),
make him our hope' would be to make our-
' without adequate reason, have been referred
selves miserable; for 'cursed is the man that to the speculations of that Gnosticism which

trusteth in man, and maketh flesh his arm.' prevailed in the second century', whereas
(Jer.l7:5.)" (Burkitt.) they seem plainly to have been Jewish.
Timothy Exhorted to Eemain at
3-4. They are described in ch. 4 7, as "pro- :

Ephesus. As Paul, when going to Mace- and old wives' fables," and in Titus
fitne

donia, had urged Timothy to remain at Ephe- 1 14 as "Jewish fables." Probably they
:

sus, that he might hold in check certain here- were such as abound in the Kahbinic writings
sies and false tendencies, so now also he wills and wliich, as contemporary writers, Philo
that he continue there for that purpose. and Josephus, snow, prevailed especially
3. As I besought thee. Mark the tender- the Oriental Jews. The endless gene-
among '

ness and gentleness of Paul to his assistant; he have been variously explained: ()
alogies'
did not command, but he besought him. It im- Of the emanations of a>ons, as taught in the
plies, perhaps, some reluctance on the part of later Gnosticism thus Irenus and Tertullian
;

Timothy to be separated from the apostle, and among the Fathers and many modern exposi-
to assume a position responsible and (/;) of Jewish genealogies, such as are
difficult tors;

as that of the representative of the apostle in found in the Old Testiiment, but [Link] iu
this great city. When
I went unto (or, ions the Rabbinical books, and to which the Ori-
setting out for) Macedonia. The expression ental Jews gave an allegorical interpretation.
does not absolutely decide that the apostle was The latter seems the more probable view, as
at Ephesus when he thus besou^rht Timothy; in Titus 3 9 these genealogies are connected
:

but, taken with the context, this is certainly with "strivings about the law." From the
tlie natural interpretation. To abide still standpoint of the Judaizing [Link], these
iu Ephesus. Timothy was then at Ephesus, genealogies, showing descent from Abraham
Ch. I.] I. TIMOTHY. 21
which niiuister questions, rather than godly edifying the which minister questionings, rather than a ' dis-
which is iu fuith: so do. 5 jjensation of God which is in laith: do 1 now. But m
5 Now the end of the comiuandnient is charity out the end of the charge is love out of a pure hiart and
of a pure heart, and o/ a good couscieuce, and 0/ faith 6 a good conscience and faith unteigned: fnini which
unfeigned: things some having -swerved have turned aside unto
(i I'loiu wliich some having swerved have turned
aside unto vain jangling:

1 Or, atewardskip 2 Or. mitaed the mark.

and a consequent cluim to the promises made gospel message; whereas, these idle questions
to him, were of supreme importance; but, as tend only to strife and hatred. (21101. [Link].)

Herod had caused the public registers of gene- " Love is the fulfilling of the law." (R"m. 13 10.) :

alogies formerly kept in the Temple to be It is the supreme, crowning grace of Christian
destroyed, and there were now no means of character, the beauty and power and perpet-
verifying them, the ditBculties respecting them uity of which are elsewhere so graphically
must needs be 'endless,' and the discussion of .depicted by our apostle, (icor. 13.) It is, there-
them, while leading to no useful result, would fore, the grand result which all true preaching
minister only to strifes. Thus, in substance. seeks. "The highest aim of all the labor of a
Van Oosterzee, Wordsworth, Ellicott, and Christian preacher should be a practical one;
/, Iford. The which (they being such as) namely, to call forth true love." (Oi^hausen.)
minister questions (controversies) rather The love, thus developed, springs out of (1) a
than godly edifying (or, the dispensation of pure heart; a heart made pure in affection
God) which is in faith. The reason for and single in purpose by faith. This purity
holding in check these false tendencies: they of heart, which the Scriptures represent as
serve to foster the spirit of controversy, but essential to true religion (Mutt. 5:8; 2 Tim. 2:22;

fail to supply truth, that food of the soul Titus 1:15) isConstantly ascribed to faith as its
which God dispenses in the gospel, and which means. "Purifying their hearts bj^ faith."
is received only in faith. This alone has real (Acts 15: 9.) (2) A good conscience either
worth for only through divine truth are the
; a conscience pure in conscious rectitude of
souls of men regenerated and sanctified. motive, as was Paul's even before his conver-
(1 Peter 1 23 John 17 17.)
: ; :The dispensation of God sion (Acts 23:1; 26:9); or a consciencc made free
is the reading found in all the older manu- from the sense of guilt through justification in
scripts, and sustained by all the best editors; Christ's blood, and consequently' acting in the
'godly edifying' rests upon no critical au- light and under the inspirings of the Holy
thority. Spirit. (Rom. 9:1.) The latter is probably in-
5-7. The False Teachers of the Law tended, as this is the constant conception of
Descrihed. The design or end of the mes- Paul, with whom a quickened, spiritualized
sage with which Timothy is charged is love, conscience is always the effect of justification.
springing from a pure heart, a good con- (Eom. 7:6; Heb. 9 : U ; 10:22.) "A COnScicnce UH-
science, and a genuine faith; but the false reconciled to God and man cannot love purely,
teachers, because failing of these qualities, cannot believe." (De Wette.) (3)
because it

have turned aside to empty, disputatious talk; Faith unfeigned genuine faith, as opposed
and while desiring to be accounted teachers of to that which is pretended, hypocritical. The
the law, they understand neither their own heart and conscience, the whole moral and
speculations, nor the nature and end of the spiritual life, thus pervaded, purified, and up-
law of which they so strongly affirm. lifted by a genuine faith, becomes a fountain

5. But in contrast with the end or ten- of love, from which a life of love issues. In
dency of the fables and genealogies referred such souls "the law of the Spirit of life"
to above. The end of the commandment dominates, and, as the result, they are "spir-
or, charge; the aim, scope, or purpose of itually minded, " and "living in the Spirit"
the charge committed to Timothy; namely, they are "led by the Spirit." (Rom. 8:6. 9, is.)
the message and work of the Christian minis- 6. From (or, of) which (qualities of heart
try in their practical bearing on character and and conscience and faith) some having
life. Is charity (or, lone).
To awaken and swerved literally, having missed, ns of those
foster love is the aim and tendency of the who miss a mark. They pretend to aim at the
22 I. TIMOTHY. [Ch. I.

7 Desiring to be teachers of the law; understanding 7 vain talking; desiring to be teachers of the law,
neither what tbey say, nor whereof they affirm. though they understand neither what they say, nor
8 Bat we know that the law is good, if a man use it 8 whereof they confidently attirui. But we know that
lawfully: y the law is good, if a man use it lawfully, as knowing
9 Knowing this, that the law is not made for a tbis, that law is not made fur a righteous man, but
righteous man, but for the lawless and disobedient, for

mark, but instead have turned aside unto so far beneficial to us as they are useful in

vain jangling empty, senseless, and disputa- producing this effect in our hearts and lives;
tious talk. The vain janglings' here spoken and all that faith is dead which does not thus
'

of finds abundant illustration in the Kab- influence men to love God and each other, in
binical writings, which are full of absurd practical manner."
stories and speculations. Oberve: it was the 8-11. Thk Divine Law, though thus
failure in these moral qualities which led to Perverted, has its Right Use, Accord-
their perversion of the gospel in preaching. ing TO the Gospel. The law is morally ex-
The heart the real source of error in relig-
is used (by the teacher) according to
cellent, if
ion. Sin blinds the spiritual perceptions andits true purpose, since, according to the gospel,

perverts the spiritual judgment. All false the law has its proper application, not to the
religious tendencies originate in a perverted righteous, but to the wicked. "It was not
heart. See Matt. 7 22, 23; Rom. 16 17, 18; made to fetter conscience by vain and trouble-
: :

2 Thess. 2 11, 12 Titus 1 10; 2 Peter 2 3.

: ; : some austerities and ceremonies; it was to
:

7. Desiring to be teachers of the law. restrain and bind the wicked."

They wished to be regarded as teachers of the 8. But we know
Paul's usual method of
law, to be "called Rabbi," though (from lack affirming a general truth which all must con-
of these moral qualities) understanding cede; it is probably used here concessively.

neither what they say that is, the real im- That the law is good not useful merely,
port of the assertions tliey make^nor where- but morally excellent good in itself, and of ;

of they affirm. Darkened in spiritual per- good tendency. (Rom. 7 12-16.) If a man use :

ception, they failed of a clear apprehension it lawfully that is, conformably to its true
alike of the true nature and scope of their design. As if he had said: concede, as "We
own speculations, and of the law itself, re- all [Link], that the law is in itself good but, in ;

specting which they so confidently affirmed. teaching, it must be used in a manner con-
Plainly the teachers of the law here are not formably to its design." It was not intended
the Judaizers opposed in Romans, Galatians, as a means of the sanctification of saints, but
and the earlier epistles of Paul. Here he is as a means of conviction and warning for the
dealing, as Alford well says, "with men who wicked. It cannot, therefore, be that means
corrupted .the material enactments of the of higher Christian experience and life which
moral law, and founded on Judaism, not as- these false teachers would make it. The
sertions of its obligation, but idle fables and teacher, therefore, is to use it conformably' to
allegories, letting in latitude of morals and its true intention.
unholiness of life. It is against this abuse of 9. Knowing this, that the law is not

the law that his arguments are directed; no made is not enacted, appointed, does not

formal question arises of the obligation of the exist for a righteous man, a Christian,
law; these men struck by their interpretation who has been constituted righteous by justifi-
at the root of the divine law itself." cation, and is righteous by virtue of regenera-
The general thought of the paragraph is tion and sanctification. " Since, according to
summed up by Scott: "The design of the the invariable doctrine of the apostle, all who
gospel is not answered by speculation and are under the law are also under the curse of
solving abstract questions, or giving heed to the law, so that by the works of the law no
fables and endless disputations; but when sin- flesh can be justified (0:ii.3:io; Rom. 20), it fol- .)
:

ners, through repentance toward God and lows that by the righteovis a Christian man
faith in Christ Jesus, are brought to the ha- must be meant, one who has been justified by
bitual exercise of holy love, out of 'a pure faith in Christ, and wholly renewed by the
lieart, a good conscience, and faith unfeigned.' H0I3' Spirit. Of such a man, Paul says that
All doctrines, ordinances, and forms arc just the law was not made for liiin." (Van Oos-
Ch. I.] I. TIMOTHY. 23
the ungodly and for sinners, for unholy and profane, for the lawless and unruly, for the ungodly and sin-
for murderers of fathers and murderers of mothers, lor ners, for the unholy and profane, for i murderers of
manslayers, fathers and i murderers of mothers, for manslayers,
10 For whoremongers, for them that defile them- 10 for fornicators, for abusers of themselves with men,
selves with mankind, for menstealers, for liars, for per- for men-stealcrs, for liars, for false swearers, and if
jured persons, and if there be any other thing that is there be any other thing contrary to the -sound ^dou-
contrary to sound doctrine ;
11 trine; according to tue gospel of the glory of the
11 According to the glorious gospel of the blessed blessed God, which was commiited to my trust.
God, which was committed to my trust.

1 Or, amiters 'i Gr. healthful 3 Or, teaching.

terzee. ) The question here is seventh commandment, as fornicators and

not whether
the law, especially as interpreted Sodomites. (Kom. 1:27; 1 cor. 6 9.) For men-
by Christi- :

anity, does or does not contain for Christians stealers a common crime among tire hea-
a rule of life; on this the apostle here says then; kidnapping men for slaves, for which
nothing. But he affirms that the law is not the law prescribed the penalty of death.
the divinely appointed means of sanctification, (Ex. 21:16.) For liars, for perjured persons
or of a higher Christian life, and tiiut conse- (or, false swearers), denounced in the ninth
quently the fiilse teachers, in attributing to commandment, and especially in Lev. 19 12. :

the law such a function, are using it contrary A false swearer designates both him who
to its design. In other words, he denies that swears to that which is false and him who

the office of the law is to sanctify a position proves false to his oath. And if there be
he has clearly proved and illustrated in Rom, any other thing intended to show that the
7 4-25, where he shows that the eifect of law law is against those who commit any form of
:

is to awaken and intensify the sin-principle, sin, though not here specially mentioned.

and not to destroy it. Contrary to sound doctrine. 'Sound' is,

Those for whom the law is designed are now in the sense here intended, a word peculiar to
described under two general classes, following the Pastoral Epistles. In its literal use it
the order of the Decalogue: 1. Sinners as denotes that which is healthy, and also that
aj'rayed against God: But for the lawless ivhich is healthful. Here, therefore, it chjir-

and disobedient those who refuse to be acterizes teaching, not so much as respects its
bound by any law, and who submit to no correctness, accuracy, although this is in-
higher authority. (Titusi :6, lo.) For the un- volved but rather as respects its moral health-
;

godly and for sinners the impious and sin- fulness, its tendency to lead to holiness of
ful; in nature and in act opposers of G-od. heart and life.
For unholy and profane persons those
11. According to the glorious gospel
who are impure in life and irreverent toward (or, gospel of the glory) of the blessed God,
that which is sacred men who in spirit and which was committed to my trust. The
;

in character are the moral opposites of the di- gospel is the manifestation of the glory of the
vine purity and sanctity. 2. Sinners as ar- blessed God, since it is the highest rfrvelntion
rayed against society: For murderers of of his glorious nature and attributes; (2 cor.
fathers and murderers of mothers. It is 4:4,6.) This verse qualifies the whole preced-
probable, as EUicott, Alford, and Huther sug- ing statement, and affirms that, according to
gest, that this should be rendered /^Y/ier smit- the gospel, the law is not enacted for the right-
ers and mother smiters, since parricide and eous, but for the lawless. The passage, thus
matricide were crimes very rare even among interpreted, accords with Paul's doctrine of
the heathen, and tlie original words are the law, as unfolded in Romans and Gala-
clearly used in this modified sense in the clas- tians, in which he insists that the office of the
sics. This form of sin against the com- law, among sinful men, is to reveal sin, and
fifth

mandment is forbidden. "He thus awaken and convict the sinner.

that smiteth "By
his father or his mother shall be surely put to the law is the knowledge {iiriyvuxriv) of sin."
death." (Exod. 21 15.) For manslayers mwr- (Rom. 3:19, 20; Gal. .1:19, 24.)
: He denies that the
derers. law has power either to justify or sanctify the
10. For whoremongers, for them that soul; this is accomplished only by faith in
defile themselves with mankind such as Christ, (oai. 2:16; Rom. 7:9. 10.) But the bellcver,
commit sins of uncleanness forbidden in the though neither justified nor sanctified by tiie


24 I. TIMOTHY. [Ch. I.

J2 And I thank Christ Jesus our Lord, who hath 12 I thank him who i enabled nie even Christ Jesus
enabled me, for that he counted me taithful, putting our Lord, for that he counted me faithful, appoiut-
me into the ministry ;
13 Ing me to his service; though 1 was before a blas-
13 Who was before a blasphemer, and a persecutor, phemer, and a persecutor, and injurious: howbeit I
and injurious: but I obtained mercy, because I did it
ignorauUy in unbelief.
1 Some aucieni authoriiies reud enableth.

law, is yet, by virtue of the new life-power, ered me, filled m,e with power ; referring, not
received by faith, rising to conformity to law to official authority, nor to miraculous gifts,
a conformity which constitutes the true goal but to spiritual power. (Acis9:22; Eph.[Link] Phil.
4 17.) " Endued with powcr from
of all the processes of salvation begun within 4 13
: 2 Tim. 2 1
; : ; :

him by "the Spirit of life." " For what the on high," he had been filled with the divine
law could not do, in that it was weak through knowledge, wisdom, courage, patience, and
the flesh, God sending his own Son in the like- faith, requisite for the great trust committed to
ness of sinful flesh, and for sin, condemned sin him a power which was promised, and has ever
;

in the flesh, that the righteousness of the law been given, by the ascended Lord to his chosen
might be fulfilled iti us, who walk (in that we ministry. (John u lE-n, 25; i6: --15.) For that :

walk) not after the flesh, but after the Spirit." {because) he counted me faithful, putting
(Rom. 8 3, 4.)
: The divine law, therefore, though {as shovsn in that he put) me into the (a)
not intended for Christians, as a restraining ministry. This was the subject, or occasion of
and penal power, does yet, in its essential his thanksgiving. 'He counted me faithful'
nature as an expression of God's holiness, may refer to Christ's designation of him to
constitute an ideal of righteousness, to which the apostolic work at the time of his conver-
their character and life will be conformed by sion (Acts 26; 12-18) if SO, he gives thanks for the ;

the life-working power of the gospel. confidence thus expressed in his future fidelity.
The tliought of the passage, then, may be Or, as Paul did not actually enter on his dis-
thus stated The law, as allegorically inter- tinctive work as an apostle till some years after
:

preted by these false teachers, is not, as they his conversion (Act* i:< 1-4), when his fidelity had :

afiirm, a higher means of moral perfection for already been tested, he may refer to this later
believers than the gospel; so far is this from epoch, when he was publicly recognized as an
being true, the law was not enacted for the apostle, as the time when Christ, having thus
Christian, the justified man, as a means of proved him, counted him faithful, putting
moral perfection, but for the sinner as a means him into a ministry that of apostle to the
of awakening, conviction, and judgment. Gentiles.
12-17'. Thanksgiving for His Call to 13. Who was before a blasphemer, and
THE Ministry, and for the Mercy Shown a persecutor, and injurious that is, not-
IN His Conversion. As one intrusted with withstanding I was before one who blasphemed
the gospel, the apostle renders thanks to Christ the name of Jesus, persecuted his followers,
for his calling to the ministry, especially in and, in word and deed, subjected them to
view of his unworthiness as having been be- insult and outrage. The ajtostle confessed
fore a cruel, blaspheming persecutor. He before Festus :
" Many of the saints did I shut
explains that in his case rnercy was possible, having received authority from
up in prison,
because, in thus persecuting, he had not the chief priests and when they were put to ;

sinned willfully by acting in conscious, delib-death, I gave my voice against them. And I
erate opposition to his convictions, though he punished them oft in every synagogue, and com-
is nevertheless the chief of sinners; and that pelled them to blaspheme; and being exceed-
the design of the mercy thus bestowed was to ingly mad against tliem, I persecuted them
exhibit in him, as the chief of sinners, the even unto strange cities." (Acts 26: 11, 12.) Sucli
greatness of Christ's long suffering, and thus had been the greatness of his sin but, notwith- ;

through all the ages to encourage the greatest standing this, Christ had not onl^' forgiven
of sinners to believe on Christ unto eternal him, but had also appointed him to an exalted
life. ministry in that very church he once thus
12. And T thank Christ Jesus our Lord, outraged and destroyed. But I obtained
who hath enabled me. 'Enabled,' empov)- merc'v; because I did it ignorantly in nn-
Ch. I.] I. TIMOTHY. 25
14 And the grace of our Lord was exceeding abund- obtained mercy, because I did it ignorantly in unbe-
ant with faith and love whicli is in C'hri.-t Jesus. 14 liel ; and the grace of
our Lord abounded exceedingly
15 Tliis / a faithful saying, and worthy of all accep- 15 with failh and love which is in Christ, l-'ailliful is
tation, that Christ Jesus cauie into the world to save the saying and worthy of all acceptation, that Christ
sinners of whom I am chief.
; Jesus came into the world to save siuiiers of whom ;

belief. The reason mercy was possible in his love to us. All genuine fruitage in the branches
case was that he was not self-hardciied by conies from Clirist, the vine. (Joim 15: i-s.)
conscious and persistent resistance of the Holy 15. This is a faithful saying, and worthy
Spirit. He had not sinned willfully, after re- of all acceptation an expression used to
ceiving a knowledge of the truth but rather give solemnity and einpliasis to tlie following
;

as blinded by ignorance in the darkness of statement, as worthy of the utmost attention

unbelief. (Act3 3:i7.) Consequently, though and confidence. Paul uses it only in the
he was deeply guilty for that unbelief, repetit- Pastoral Epistles. (1 Tim. [Link] 4:9; 2 Tim.2: ll;

ance was still possible, and, subjectively, he Titua3:8.) It may be classed, therefore, with a
stood within the pale of mercy. There is few other peculiar phrases, among the indica-
here no thought of extenuating his guilt, but tions that these epistles were written at a later
only an explanation of the fact that, beitig so period than the others, and in near connection
great a sinner, he could still find mercy. He with each other. It is an expression eminently
tiad not committed the sin against the H0I3' befitting Paul, the aged, attesting his sense,
Ghost, as those who have persistently resisted from the experience of advancing years, of
the clear convictions of their own consciences the certainty and worth of the great facts of
and the illumination and urgencies of the the gospel. That Christ Jesus came into
Spirit of God; and therefore, great as his the world to save sinners. This is the word
guilt was, his moral nature had not reached which is worthy of all acceptation. The em-
that point of utter self-hardening, where re- phasis is on 'sinners,' indicating this, as the
pentance and faith are forever impossible, and source of his joy and hope, as well as the joy
the sin becomes that which " shall not be for- and hope of all men, that Christ "came not
given, neither in this world, neither in the to call the righteous but sinners to repent-
world come." (Matt. 12 31, 32.)
to : ance," to seek and to '^'save thtit which was
14. And the grace of our Lord was ex- lost." '
Came into the world'
note the allu- :

ceeding abundant supernhotinded) it

(or, sion to Christ's before "the
pre-existence
revealed itself in my case, not in an ordinary, Word was made flesh and dwelt among us."
but in an extraordinary act of merc}\ In its (John 1 1-14.)
: Of Avhoin I aui chief. This
fullness, it far surpassed the grace shown to was true of Paul. 1. As the testimony of his
ordinary sinners. " The metaphor is derived own consciousness. The profound insight
from a stream. I by my sins obstructed the given him into his own heart must have pro-
course of God's grace, but the stream of his duced in him, as such insight has alwaj-s pro-
mercy brimmed over and overflowed the duced in the Christian, the feeling tliat surely
7iiounds and dams of my sinfulness, by the no other could have sinned so grievously as
surpassing exuberance, copiousness, and power himself. The publican, when standing before
of its spiritual inundation." (Wordsworth.) God, convicted of sin, cried, "God be merci-

With faith and love the subjective con- ful to me, the sinner " See Luke 18 13, Re-
! :

comitants and results of the flood of grace. vised Version, margin. He seems to have been
The apostle comprehends in faith and love all so utterly rbsorbed in the consciousness of liis
the aetuiiting principles or motive forces in own sin, that he thought of himself as the
Christian character, and here, as is his wont, only sinner, his own sin filling the whole hori-
traces them directly to their source, the grace zon of his mind. In like manner Ptiul, with
of the Lord. (1 Cor. 15 lo; Eph. 3:8.) Which is
:
clear insight into his own heart and with

in Christ Jesus that is, the love Paul exer- quickened sense of the holiness of God, truly
cises toward others originated in, and was feels that he is chief of sinners, surptissing all
kept alive through his union with Christ Jesus. others in the turpitude and greatness of liis
Love to men has its source, and finds its power guilt. And '2. Asa matter of fact, none had
only in a believing apprehension of Christ's surpiissed, perliai^s none liad oipniled him, in
26 I. TIMOTHY. [Ch. I,

16 Howbeit for this cause I obtained mercy, that in 16 I am the chief: howbeit for this cause I obtained
me first Jesus Christ might shew forth all longsutfering, mercy, that in me as chief might Jesus Christ show
for a pattern to them which should hereafter believe on forth all his longsutfering, lor an ensample of them
him to life everlasting. who should therealter believe on him unto eternal
17 Now unto the King eternal, immortal, invisible, 17 life. Now unto the King i eternal, incorruptible, in-
the only wise God, be honour and glory for ever and visible, the only Cod, be honour and glory, 2 fur ever
ever. Amen. and ever. Amen.

I [Link] aget 2 6r. unto the ages of the ages.

the boldness and fury with which he had per- ensample, not to, but, as the text says, "o/
secuted the church, and defiantly opposed the those who should hereafter believe on him."
Lord Jesus. This last is probably the promi- Christ's merc^- to him, therefore, was only the
nent thought here. beginning of a long series of like exhibitions
16. Howbeit for this cause I obtained of his mercy.
mercy. He now unfolds the special purpose 17. Now unto the King eternal (or, of the
of Christ, as it respects men, in thus showing ages, Eevised Version, margin), designating
mercy to him, the greatest of all sinners; it God as the infinite Former and Controller of
wa? to show, in this case, to all future ages the the periods or cycles through which the uni-
boundlessness of mercy in the gospel, and verse has passed or will hereafter pass. It is
thus encourage even the worst sinners to seek equivalent, therefore, to King of Eternity. "He
it in Christ. That in me first that is, as ispresented to our view as supreme Lord and
the first or chief of sinners, the one who sur- Director of the successive cj^cles or stages of
passed others in sin. Jesus Christ mis;ht
all development through which this world, or the
show forth all longsutfering the full,
creation at large, was destined to pass the Sov-
boundless extent of it; that, in being shown ereign Epoch-maker, who arranges everj-thing
to me, the chief sinner, tlie long sufi'ering of pertaining to them beforehand, according to
Christ might find the highest possible exem- the counsel of his own will, and controls what-
plification. For a pattern to them which ever takes place, so as to subordinate it to his
should hereafter believe on him to life design." (Fairbairn onPs. 145 13. ) Immor- :

everlasting. The purpose was to set before tal [or, incorriiptible) imperish able, un decay-
sinners in all after ages an example of the ing, as 6 16, " who only hath immortality."
marvelous extent of Christ's patience and Invisible "dwelling in the light which no
:

mercy, in the long suffering and grace shown man can approach unto, whom no inan hath
to him, to the end that even the worst of sin- seen nor can see." (6:i6.) The only wise

ners may be emboldened to believe in Christ God the only true, real God. (oout. i:.^ isa. ;

'
to everlasting life.' If the Lord saved Paul, 44:6.) 'Wise' is not in the best manuscripts.
then no sinner need despair. "No man, with Be honour and glory for ever and ever
Paul's example before him, can reasonably (or, unto the ages of the ages). Amen that
question the love and power of Christ to save is, unto eter7iity, the infinite future being con-
him, whatever his sins have been, if be really sidered as a series of j^eriods, or cycles, stretch-
desire and endeavor to trust him as the Incar- ing endlessly onward. This sublime dox-
nate Son of God, who once died on the cross ology, which has no exact parallel in Scrip-
and now reigns on the throne of glory, in ture, bursts forth from the grateful, adoring
order to save all who come unto God through heart of the apostle, as he surveys the infinite
him." (Scott.) A
diflferent view is urged by depths and fullness of God's merc^', experi-
Hofmann, and is perhaps worthy of consider- enced by him as the chief of sinners, and
ation.
It is as follows: To me first that is, promised in Jesus Christ to the guiltiest and
first, not by eminence, but in time. Paul vilest sinners on earth. The most glorious
was first in a long line of blaspheming, per- view of God is that gained by an humbled,
secuting sinners, to whom Ciirist would show penitent soul, looking up to him as he tipjiears
his long suffering and mercy. Under the Old in Christ crucified. (Rnm. 16:25-27: lT)m.6: 16.)
Dispensation, judgment had speedily fallen on J8-20. SoLKMN Charge to Fidelity in
opposers, but now, under Christ, mercy would THK Ministry
The apostle enjoins Timothy
wait and would bring even the greatest sinners that, incited by the prophecies formerly- ut-
to repentance. Paul was thus a pattern or tered rcs]iecting him, he should accomplish
 :

Ch. I.] I. TIMOTHY. 27

18 This charge I commit unto thee, son Timothy, 18 This charge I commit unto thee, my child Timo-
according to the prophecies which went helore ou thee, thy, according to the prophecies which ' led the way
that thou by tlicm uiightest war a good warfare ;
thie, lh;it by tlieni thou mayesl war the good
to
19 Holding faith, and a good conscience; which some 19 warfare; lioldiug faith and a good conscience wliich ;

having put away, concerning faitli have made shipwreck some having thrust from them made shipwreck
1 Ur, went before on thee.

the good warfare by holding faith Barnabas and Saul; "The Holy Ghost said,
and a good
conscience; since some, having thrust me Barnabas and Saul for the work
away a Sepjirate
good conscience, had made shipwreck in re- whereunto I have called them." (aoui:2.)
spect of tlie faith, among vvliom he instances Thiit thou by (or, in) them niightest war
Hymeneus and Alexander, whom he had de- a {the) good warfare. This is the purport
livered to Satan, that, by their chastisement, of the charge that, incited by, clad in the
they might learn not to blaspheme. armor of, these prophecies, he should war the
18. This cliarge I commit unto thee, good warfare. Encouraged by the memory of
son Timothy. The purport of the charge is these divine, prophetic words, he should per-
expressed in the last clause of the verse, in severe, amid all obstacles and sufl'erings, ia
regard to the good warfare. The form of ad- the great work of the ministry, which had
dress marks the solemnity and importance of thus been distinctly given him by God. 'Tiie
the duty enjoined. According to the proph- good warfare' denotes not a single battle, but
ecies wliich went before on thee former the well-known, perpetual conflict, appointed
prophecies, uttered probably in connection for the Christian and especially for the Chris-
with his ordination, which both indicated his tian minister, the whole war, extending to its
divine call as an evangelist and predicted his final issue in complete victory. (2Tim. i.-t.)
future eminence in that office. Thus ch. 4 : 19. Holding faith and a good con-
14: " Neglect not the gift that is in thee, which science that is, by holding faith and a good
was given tliee through prophecy, with the conscience; indicating the means by which
laying on of the hands of the presbytery'' ;
'the good warfare' is to be accomplished. A
also 2 Tim. [Link] "Wherefore I put thee iif pure faith and a clear conscience are essential
remembrance, that thou stir up the gift of God to the maintenance of fidelity in the Christian
which is in thee by the putting on of my and ministerial life. Which (good con-
hands" where it would appear that Paul, as
; science) some having put away (or, thrunt
an apostle, had united with the elders of Lys- from them). There is something in the word
tra in the ordination of Timothy (Actsis: i-s), implying the violence of the act required,
and that by the laying on of the apostle's and the importunity of conscience, reluctant
hands a certain spiritual gift had been super- to be so extruded. (Alford.) Concerning
naturally imparted. The prophetic utterances faith have made shipwreck. The refusal
which preceded this may have been made to maintain a good conscience resulted in the
either tlirough Paul himself or through Silas, loss of the faith, or the true doctrine of the
who was a prophet (Acts is 32), or through gospel. The yielding to sin dulled the percep-
:

prophets in that church and as they were dis- tion of truth, and opened the wAy for the
;

tinct divine assurances of his heavenly call, influx of error. The wreck of faith in the
and of his success in the work assigned hiin, soul is thus directly traced to sin in the life,
it was fitting that he should remember these by which the spiritual perceptions are first
divine predictions, and find in them strength made obttise, and then perverted. The recip-
to endure hardness in it. The true minister, rocal relati'^n of conscience and faith is such
in the midst of discouragements, afllictions, that the perversion of the one leads, by a
and persecutions, finds nothing more inspiring natural law, to the perversion of the other.
than a vivid remembrance of his divine call A clear conscience is essential to a pure faith ;

to the position and the work in which he is hence, Christ said " If any man will do his :

engaged. It gives faith, patience, persever- will, he shall know of the doctrine, whether

ance, assurance the qualities by which he it be of God." (J"hn7:i7.)
!
Heresy has its
triumphs over adversity, and often snatches source, ordinarily, not in the he:id, but in the
victory from seeming defeat. Such a pro- heart; an evil conscience, wliich resists, rather
phetic utterance conveyed the divine call to 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- Paul, in the case of the incestuous man, di-
ander. Of [Link] nsiiiies, the former appears rected the Corinthian Church "In the name :

ill 2 Tim. 2 17, where it probably indicates of our Lord Jesus Christ, when ye are gath-
:

the person here referred to; the latter is found ered together, and 1113^ spirit, with the power
in 2 Tim. 4:14, with a descriptive addition, of our Lord Jesus Christ, to deliver such an
"the coppersmith," and also in Acts 19:33, one unto Satan for the destruction of the flesh,
as the name of a prominent Jew at Ephesiis. that the spirit may be saved in the day of the
We have no means of knowing which, if Lord Jesus." (1 cor. 5 4, 5.) Intimations of ;

either, of these is here designated, for Alex- such bodily chastisments for sin are found in
ander was a name so common that quite pos- 1 Cor. 11 30-32, where, in speaking of their
:

siblyit might designate three different persons misconduct at the Lord's Supper, the apostle
among the Christians at Ephesus. Whom I says to the Corinthians: "For this cause
have delivered unto Satan probably, by many are weak and sickly among you, and
an act of [Link], by which they many sleep." It seems probable, therefore,
were placed outside of the visible kingdom of that, accompanying this act of excommunica-
God and, so to speak, replaced within the was som-e form of bodily suffering
tion, there
realm of Satan. In the language of Scrip- which was intended to awaken and reclaim
ture, the devil is called "the god of this the offender. Thus inost expositors. Ellicott
world," "the spirit that now worketh in the says: "Weconclude then, with AVaterland,
children of disobedience," and the powers of that delivery over to Satan was a form of
evil are described as "the rulers of the dark- Christian excommunication, declaring the
ness of this world" and the soul at conver-
;
person reduced to the state of a heathen, ac-
sion is said to be "delivered from the power companied with the authoritative infliction of
of darkness and translated into the kingdom bodily disease or death." Alford: "The de-
of his (God's) dear Son." (Epli.2:2; 6: 12; Col. 1:13.) livering to Satan, as in 1 Cor. 5 5, seems to :

This general representation of Scripture, that have been an apostolic act, for the purpose of
outside of the visible kingdom of God on active punishment, in order to cori-ection."
earth is the kingdom of Satan, is here proba- See also Wordsworth on 1 Cor. 5 5. Barnes :

bly the underlying cnncc)ition. That they "This was an extraordinary and miraculous
may learn (Revised Version, might be power. It was designed for the government
tdtifiht) not to blaspheme. The word here of the church in its infancy', when everj--
rendered 'learn,' 'taught,' signifies commonly thing was fitted to show the direct agenc3- of
to be instructed by discipline or chastisement. God; and it ceased, doubtless, with the apos-
(Luke 23: IB; 1 Cor. 11 : 32; 2 Cor. 6:9.) Discipline, aS [Link] church now has no such power."
inflicted in the apostolic churches, was some-
times accompanied hy bodily evils and suffer-
ings, at least when administered by apostles; Ch. 2 In unfolding the charge committed
:

and the act of the church in administering it to Timothy, the apostle gives in this chapter
was thus, by miraculous intervention, attested special directions in regard to worship in the
as having the sanction of God. That such public assembly.
discipline is be inferred
referred to here may 1-7. The Duty of Public [Link] for
from the following considerations: 1. Sntan is ALL Men, [Link] for Rulers. As
represented as the medium of physical evils reasons for this duty he states: 1. The neces-
Thus the calamity and bodily sufferings of sity' of good government, in order to a quiet
Job, the "spirit of infirmity" of the woman and peaceful life; and 2. The excellence nnd
in the gospel, and the mental and bodily evils acceptableness of such prayer in the sight of
of demoniacal possession, are all directly at- God, inasmuch as he wills the salvation of all
tributed to Satan as the medium and Paul men. In proof that
;
(Jod has such good-will
calls "the thorn in the fleh " "a messenger toward all, and that public prayer, therefore,
of Satan." (Job ^ : 6; Luke 13 : 16; 2 Cor. 12 : 7.) 2. should be offered for all, he shows (a) that
 Ch. II.] I. TIMOTHY. 29

CHAPTEK II.

EXHORT therefore, that, first of supplications,

all, 1 exhort therefore, first of all, ' that supplications,
I
I prayers, itilercessions, and giving of ihauks, be prayers, intercessions, [Link], be made lor
made for all men ; 2 all men; for kings and all that are in high place:
2 For kings, and /ye all that are in authority that : that we may lead a tranquil and quiet life in all
we may lead a quiet and peaceable lite in all godliues.>
and honesty.

1 Gr. to make aupplicationa, etc.

there is one God men (6) that there is

for all ;
worshipers, devoutly recognizing the mercies,
one Mediiitor between God and all men; (c)
temporal and spiritual, received from God by
that the Mediator gave himself a ransom for themselves and by all men, offer thanksgiving
all; and {d) that the testimony to this univer- for the same in the Christian assembly, thus
sal provision and offer of salvatioa in the acknowledging and adoring God as, through
gospel is the divine message appointed for the Christ, the Author and Dispenser of all good.
Cliristian ages, for which testimony Paul had These several sides of public devotion, peti-
been specially appointed an apostle and teacher tion, adoration, intercession, thanksgiving, are
of the Gentiles. here mentioned, not as directing the order in
1. I exhort, therefore, first of all. He which they should be presented (tliis, doubt-
had charged Timothy (i:'8) to war the good less, should be varied), but as exhibiting the
warfare in tlie [Link] ministry and now, comprehensiveness and the outreach ing, uni-
;

passing from that general charge, he gives versal spiritual sympatliy required in public
this specific one in regard to the conduct of worship. (Epb. 6: 8; Phil. 4 :6.) " Christians," as
worship in the Cliristian assembly. First of a priestly race, in behalf, and for the welfare,
'

all,' therefore, does not mean first in import- of all men, shall offer supplication for tlie
ance, nor first in the order of public worship, common need (Serja-eis), shall adore and invoke
but first in the series of directions he is about God as the common Father of all (wpoo-euxos),
to give Timothy. That supplications, pray- shall intercede and give thanks (ci-Ttt'feis and
ers, intercessions, and giving of thanks. evxapi<TTia<;) forspecial needsand blessings as they
The four terms here used, while doubtless cu- appear among the different classes and circum-
muliitive, serving to emphasize the duty en- stances of men, in adversity and prosperity."
joined, also express distinct phases of prayer, (Beck.) Be made for all men all men
and are some respects distinct in their use.
in without exception, but here contemplated as
Though each is sometimes used as a general existing in different classes and conditions.
term {or prayer, they seem here to describe 2. For kings and for all that arc in
the several divisions into which public prayer authority
and conspicuous as a distinct
naturally falls. 'Supplications,' derived from emphasis in public
class, selected for special
a word signifying need, denotes prayer as prayer. The end or purpose, as also the im-
arising from the feeling of need, and thus em- portance, of prayer for rulers is now indicated.
braces all petitions relating to the wants of the That we may lead a quiet and peace-
suppliants. 'Prayers,' where the act is not able life in all godliness and honesty (or,
petition, but worship, the prompting thought gravity). That is, that God may so influence
being, not the needs of the suppliant, but the the minds of those in authority as to lead to a
oeing, attributes, and acts of God, the object wise and just government, thus enabling Chris-
of worship; and hence, the word includes tians to liv3 in peace, free from turmoil and
adoration, praise, and worship, as inspired by oppression, and to pursue a life right in the
the character and acts of God. 'Interces- sight of God and honorable in the sight of
sions,' prayers offered, not for ourselves, but men. 'Quiet and peaceable' words essentially
for others, in which the suppliants, looking synonymous used to emphasize tlie tliought.
out from themselves upon the needs of all Hone.st3', or, gravity/; the word, though impl^'-
classes and conditions of men, make petitions ing honesty, integrity, specially designated
for others in special need, or for the commu- that which is decorous, becoming; a conduct
nity, the nation and the world. (Kom. 8:34; ii:2; which is honorable, respected, and which be-
Heb.7:25.) 'Giving of thanks,' wherein the fore men befits the Christian profession. God-
 30 I. TIMOTHY. [Ch. IL
3 For this is good and acceptable in the sight of God 3 godliness and gravity. This is good and acceptable
our Saviour; 4 in the sight of (aod our Saviour who would have ail
;

4 Who have all men to be saved, and to come

will men to be saved, and come to the knowledge of the
unto the knowledge of the truth.

liness and gravity thus present the two sides "Imitate God; if he wills that all men should
of the former the life toward God, the
life, be saved, do thou also will it; but if thou
latter the life toward men. Such prayer re- (Chrysostom.) Note
wiliest it, pray for it." :

cognizes the fact that the hearts of rulers are It not said that
has decreed to save all
is God
in the hands of God, to guide, influence, and men this would contradict other Scriptures,
;

overrule for the best good of his people; and and would be contrary to fact, since some are
the offering of it in public worship is here plainly not saved. (Matt 2o:4:-46; Joh'3 5:28, 29;21hess.
strictly enjoined. It is evident, if prayer for 1:6-9.) But he wills that all men should be
rulers was obligatory under the cruel reign of saved. It is his will of benevolence; that will,
a Nero, tiie obligation to it must remain to all or disposition of his infinite heart of s^mipathy,
ages, wholly irrespective of the form of the which finds perpetual expression, when he
government and of the ciiaracter of those in "maketh his sun to rise on the evil and on
authority; and doubtless, prayer for the gov- the good, and sendeth rain on the just and
ernment, rather than denunciation of it, is the on the unjust"; and which found its no-
more effective, as well as tlie more befitting, blest expression, when he made his Son
service in the Cliristian assembly. Accord- "the propitiation for our sins, and not for
ing to Josephus, it was the refusal of the Jews ours only, but for the sins of the whole
to offer sacrifice in the temple for their heathen world" (Matt. 5:45; 1 John .:2), and thuS by
rulers, which proved the immediate occasion an infinite sacrifice provided a salvation ade-
of the terrific conflict tliat resulted under Titus quate for, and freely offered to, all men. This
in the destruction of Jerusalem and of the Jew- benevolent desire of God for the salvation of
ish state. ("Bell. Jud." II. 17, 2.) The apos- all men is often seen in Scripture. "As I live,

tolic churches, on the other hand, always made saith theLord God, I have no pleasure in the
prayer for rulers prominent in the worship of death of the wicked, but that the wicked turn
the Christian assembly and Justin Martyr,
; from his way and live." ([Link]: n.) "The
in his "Apology," when vindicating Chris- Lord is long-suffering to usward, not willing
tians from the charge of fomenting sedition, that any should perish, but that all should
appeals to this fact and cites this passage in come See 2 Peter 3 9; com-
to repentance." :

the writings of Paul. ("Apol." 31.) pare Hosea 11:8; Matt. 23 37. He desires :

3, 4. The apostle now suggests motives which their salvation, however, onl^- in accordance
should lead to prayer for all men, as enjoined, with the principles of his righteous govern-
ver. 1. For this is good and acceptable in ment, and therefore through faith in the re-
the sight of God our Saviour. Such prayer is demption he has provided in Christ. "Paul
in God's sight both morally excellent and well teaches not only here, but in other places
pleasing. God is here called "our Saviour" (compare Kom. 8:32; 11:32; Titus 2: 11), that
to intimate at once the claim he has on our re- the desire of God to bless all sinners is un-
gard for what is acceptable to him, and the limited, but it can only be in the ordained way
motive we have to pray for the salvation of of faith." (Van Oosterzee. ) And to come
others in the fact that he saved us. Who unto the knoAvledge of the truth. The
will have all men to be saved or, since means by which salvation must be appro-
he iviils that all men should he saved. Here priated is by coming to the knowledge (eiri-
(1) is the proof that prayer for all is accept- yi'wjrts, full apprehension, realization, convic-
able with God; it is in harmony with his own tion) of the truth; not all truth, but the
benevolent will. His infinite benevolence truth, "the truth as it is in Jesus." God wills,
embraces all men, and would find satisfaction therefore, that men be saved bj' coming to a
in their salvation, Here also ("2) is a motive knowledge of the truth. " For God so loved
to prayer for If God benevolently
all men. the world, that he gave his only begotten Son,
wills that all should be saved, we ought
men that ivhosocver helirveth in him should not
to be in sympathy with him, and pray for all. perish, but have everlasting life." (John3:i6.)
 :

Ch. II.] I. TIMOTHY. 81

For there is one liod, and one mediator between
5 5 truth. For is one God, one mediator also
tliere
God and men, the man Christ Jesus; between God and men, hbiudj' man, t'lirist Jesus,
6 Who gave bimsell' a ransom for all, to be testified 6 who gave himself a ransom lor all; the tilimony
in due time.

5. For the ground

of God's benevolent Humanity. Herein we see the worth and
men, and of the
will for the salvation of all dignity of man, since it is in Humanity Clirist
consequent duty of public prayer for all. performing his mediatorial work, and, by
is

There is one God^ as there is but one God, thus exalting our nature, has set before every
the Creator, Preserver, and Benefactor of ail human being tlie glorious possibilities of sal-
inen, it is evident that he is God, not of a part vation and eternal life.
of men only, but of all men, and in his benev- 6. Who gave himself a ransom for all.
olent will he must desire the salvation of all The ransom he paid was paid for all, and if
men. The same argument is used in regard he died for all, his church ought to pray for
to the universal offer of salvation. See Rom. all. 'Gave himself points out, not only the
3 29, 30; compare 1 Cor. 8:4-6; Eph. 4 6. voluntariness of his offering, as Jolin 10: 17,
: :

And one mediator between God and 18, but also the completeness of it. He gave,

men the fact that one Mediator stands be- not his life only, but himself, in his whole
tween God and all mankind also shows the personality and work, including his humilia-
impartial regard of God for all men, and the tion, suffering, and death, as described in Phil.
consequent duty of prayer for all. A media- 2 5-8. " That the main fact alluded to here
:

tor (/ncaiTrjs) is one who stands between parties is the death of Christ, we know but it is not ;

who are at variance, in order to reconcile brought into prominence, being included in
them, or who are in nature and dignity so and superseded by the far greater and more
widely separated that they can communicate comprehensive fact, that he gave himself, in
only through an intermediate person. The all that he undertook for our redemption."
word is used of Moses, because he stood be- (Alford.) A ransom (ivTiKvrpov) for all.' The '

tween God and Israel, communicating God's simple form (\vTpov) denotes, according to
will to them, and interceding with God for Cremer: 1. "The price paid for the liberation
them. (Exod. 20 19-22 Deut. o 22-31 Gal. 3 19, 20.) It of those in bondage."
: ; : ; :
2. "The means of
is elsewhere used of Christ. (Heb. 8:6; 9:i5; expiation with reference to this result."
The
12:24.) The idea of mediation, which was cen- compound word, used only here in the New
tral in the Old Testament, pervades the New. Testament, brings forward more distinctly
"No man hath seen God at any time; the the idea of substitution. Tlius Wordsworth :

only-begotten Son, who is in the bosom of the " What does he mean by ransom ? Mankind
Father, he hath declared him." "No man was and liable to the punishment of
guilty,
cometh unto the Father, but by me." (John i death, and he gave himself in their stead
18; u:6.) Thc man Christ Jesus. The arti- (icTi)." EUicott: "In this important word
cle is not in the original. It not the man,
the idea of a substitution of Christ in our
is

nor a man, but man, humanity exalted to stead cannot be ignored." Fausset "Not :

true manhood by its union witii God in the merely' ransom, but a snhstitnted or equivalent
person of Christ Jesus. The expression em- ransom, the Greek preposition {avri) implying
phasizes the nature in which Christ acts as reciprocity and vicarious substitution." Thus
Mediator it is in Humanity, the nature com- most interpreters.
:
Compare Matt. 20:28;
mon to all men, and therefore all who bear Acts 20 28 1 Cor. 6 20 1 Peter 1 18, 19. : ; : ; :

that nature have a part in his mediation, (net. Beck well coucludes: "So far, therefore, as
2:
6-18.) For as the Son of God took on him the Christ's work was accomplished in his self-
nature of man, in order therein to act as offering, as the holy and righteous one, he was
Mediator, it follows that he is the Mediator himself the price paid, the Xvrpov, and so far
for all who bear that nature. No son of man, as he by that self-offering entered trulj' into
however lost and degraded, falls without the the place of all men, even into the death pen-
scope of Christ's mediation, but has through alty attaching to human sin. in order to bring
it the possibility of salvation in the Son of men exactly and truly into his own place in
MAN, the one Mediator between God and relation to God thereby is he ifTiAvrpoi'. " To
82 I. TIMOTHY. [Cii. n.
7 Whereunto I am ordained a preacher, and an 7 lo be borne in its own times; whereunto I was ap-
apostle, (I speak the truth in Christ, k/k^ lie not,) a pointed a 1 preacher and an apostle (I speak the
teacher of the Gentiles in faith and verity. truili, I lie not), a teacher of the Gentiles in faith
8 I will tlierelbre that men pray every where, lifting and truth.
up holy hands, without wrath and doubling. 8 1 desire therefore that the men pray in every
place, lilting up holy hands, without wrath and

1 Gr. herald.

be testified in due time, testimony or, the sality of the gospel from which necessarily
;

(appointed) /or Tins is in appo-

its ouui times. follows the duty of prayer for all men, the

sition to the wliole preceding statement in the main subject of the passage. In faith and
verse. That God is the God of all men, Gen-
verity showing the sphere or element in
tiles as well as Jews, and that Christ is the one which he exercised the oflSce of teacher of the
Mediator between God and all mankind, hav- Gentiles; it was in the faith on Christ and in
ing offered himself a ransom fur all is the the truth of the gospel. This was the sub-
testimony to be borne in the Christian ages. stance, as well as the subject, of his teaching.
This forms the grand message of the Christian 8-15. Position and Duties of the Sexes
ministry they are to proclaim the fullness IN the Worship of the Public Assembly.
;

and freeness of salvation in the gospel, as 1. Of the men. On them is devolved the
sulScient for, and offered to, all men, of every service of yjrayer, respecting which it is re-
race and clime and tongue under heaven. quired thiit it be performed (1) only by men
This universality, alike in the provision and of blameless lives and (2) without anger and
in the offer of salvation in Christ, is "the disputation. (8.) 2. Of the women. (1) They
mystery which in other ages was not made are to observe mt)desty in apparel and pro-
known unto the sons of men, as it is now re- priety in deportment, being distinguished for
vealed unto the holy- apostles and prophets by good works rather than for costly arraj'. (2)
the Spirit, that the Gentiles should be fellow- They are to keep silence, inasmuch as the
heirs, and of the same body, and partakers office of teaching in the public assembly of
of his promise in Christ by the gospel." the church is not permitted tliem. (9-15.) This
(Eph. 3:3-9.) restriction of the ministerial office to men is

7. Whereunto ordained, e^c. Unto I am explained such a function would be inconsist-

:

which (testimony) / was appointed a herald ent with that subordination of the woman to
and an apostle. For the proclamation and the man which is involved (rt) in the creation of
establishment of this great truth the gospel the woman subsequent to, and as a helpmeet
FOR ALL MEN Paul was Specially called and for, the man, and (6) in the precedence of the

sent forth and in testifying to that moment-

;
woman in the fall, and the greater relative
ous fact, he is first a herald, or proclaimer, weakness of nature therein shown. But
and secondly, an apostle, one personally se- woman, though thus denied a public, official,
lected by Christ as an authorized representa- position as teacher of the church, is not denied
tive of him and an inspired expounder of his salvation, but shall attain it, not in the exer-
gospel. I speak the truth in Christ, and cise of public functions, but while filling her

lie not. The best manuscripts, except the normal position in the family and home life.
Sinaitic, omit "in Christ" hero. This pro- 8. I will therefore the language of
authority, not merely of wish it was his will
testation of truthfulness was not needed to ;

assure Timothy, but was important in accred- as an apostle. As he resumes here the subject
iting him to others as an assistant of a genuine introduced (ver. i-3), but interrupted by a di-
apostle, especially in view of the opposition gression (vcr. 4-7), the word therefore is added
to Paul's apostolic character and authority, to mark the resumption. That (the) men
often evoked by his assertion of the univer- pray every where. 'Men' in the Greek
sality of the offer of salvation. Compare has the article, the men to emphasize the
Kom. 9 : 1 ; 2 Cor. 11 : 31. A teacher of the restriction of prayer in the public assembly to
Gentiles a
further emphasis of the distinc- men. Probably at Ephesus, as elsewhere, in
tive position God had given him as the apostle the absence of church edifices, the church had
,to the Gentiles and of the consequent univer- different places of meeting; but 'every where,'
 ;

Ch. II.] I. TIMOTHY. 33

9 In like manner also, that women adorn themselves 9 disputing,
> nlike manner that women adorn them-
in modest apparel, with shamefaceduess and sobriety selves in modest apparel, wiih shametaslness
not with braided hair, or gold, or pearls, or costly briety; not with braided hair, and
and so
array pjld or pearls
;
10 or costly raiment; but (which becomelh
10 But fwhich becometh women professing godliness) wome'i pro-
with good works.

1 Or, doubting.

or, in every place in which it assembled for with shamefacedness and sobriety
their
worship, prayer was to form a part of the ser- apparel is to be neither gaudy nor slovenly,
vice, and the offering of it was a function but well ordered, decorous, such as befits
tiie
devolved on themen. Lifting up holy hands womanly and Christian character; and their
at once intimating a common bodily attitude deportment is marked by modesty and
to be
in prayer, uplifted hands, and defining the discretion. Wordsworth has well defined
character required in those who officiated
'shamefacedness' (or, shamefastness, as in
in it. (a Chron. 6: 12; Ps. 28 63:5; 134:2; 141:2.)
Revised Version), as that "inner grace of
: 2 ;

They must be men whose hands ar^ unstained reverence especially self-reverence, which . . .

with wrong. This is a frequent figure for shrinks from

anything unseemly and impure,"
uprightness, purity of life. (Job 17 9; Ps. 24:4; and 'sobriety' as "that soundness of mind,
:

Jan.e34:8.) The Hebrcws washed which regulates and controls all inordinate de-
their hands
before offering worship. (ps.26:6.) The church and exercises a dignified self-restraint onsires,
is "a holy priesthood to offer
up spiritual sac- the actions and deportment." This last word
rifice acceptable to God by Jesus Christ";
is explained by Ellicott:
"sobermindedness,"
and no man may venture to exercise this or "the well-balanced
state of mind, arising
priestly function, in offering before God the from
an habitual self-restraint." Not Avith
worship of the Christian assembly, unless his braided hair, or
gold, or pearls, or costly
character and life befit the profession of godli- array
braided hair,' or plaitings, referring '

ness. Clemens Romanus, the contemporary probably, not to the

mere braiding or plaiting
of Paul, wrote to the Corinthian Church: of the hair, but to the custom then prevalent
" Let us come to him in holiness of
soul, lift- in fashionable life, of interweaving
in the hair
ing up to him pure and undefiled hands.''
gold, silver, pearls, causing it to flash brilliantly
(Epistle 1 : Without wrath and doubt-
29.) in the light. 'Gold' the chain.s, rings, brace-
:
ing (or, disputation). Wrath expresses the
' '
lets, and anklets, with which the female was
inward passion, 'disputation' the outward often laden. Compare Isa. 3 16-24, for a :

manifestation of it in angry discussion. The

graphic descrijjtion of female extravagance
worship of the church is not to be offered
in ornament, and the prophet's
amidst angry wranglings, which presuppose denunciati(m
a of it. Here, as in 1 Peter 3 3-5, all
state of mind unfitted to such a service, and ornaments outward :

are not forbidden, but only that

can only bring discredit on it. (Matt. 5 21-24; excess in their use which marks a frivolous
:

6:14,15; Peter 3: 7.)

I
Thus Substantially Bloom- mind anxious for display.
field, Huther, Van Oosterzee,
Their outward
Wiesinger, and adorning is not to be their
distinguishing
Wordsworth. Ellicott, however, prefers the
mark.
rendering of our version, "doubting" to
"dis- 10. But (which becometh women pro-
putation," with whom Alford, Fairbairn,
and fessing godliness) with good works they
Bock concur. Compare in this sense, Mark
shall adorn tliemselves, not in costly
arraj',
C: 24; James 1 6, 7. :
but by means of good works. Their chief dis^
9. In like manner also as he had before
tinction, as they appear in the church of God,
declared his apostolic will respecting the
posi- shall be one of character, derived
tion and function of men in
from dveds
public worship, of charity and self-denying labors
tie now
in the work
in like manner' points out the
'
proper of religion. Such adorning alone
sphere and deportment of women in it. becometh,' '

In the or befits them as 'professing godliness,' or

case of both, the directions relate to the piety
public toward God, who regards, not the
[Link] of the church. outward
That women appearance, but the inward character and
adorn themselves in modest apparel. 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- 11 fessing godliness) through good works. Let a
tion. 12 woman learn in quietness with all subjection. But
12 But I suffer not a woman to teach, nor to usurp I permitnot a woman to teach, uor to have
authority oyer the man, but to be in silence. 1.3 dominion over a man, but to be in quietness. For
13 ForAdam was first lormed, then
Eve. 14 Adam was tiist foinied, then Eve; and Adam was
14 And Adam was not deceived, but the woman not beguiled, but the womau being beguiled hath
being deceived was in the transgression.

elsewhere used in the New Testament) it de- : that God assigned her. The apostle thus
notes reverenie toward God, an attitude of teaches that the repulsion which is felt in a
mind which should lead to modesty in apparel well-constituted mind at the appearance of
when appearing before liim. " Their life, not woman in such a position is not the result of
dead articles of apparel, shall be their adorn- mere education or prejudice, but is natural,
ing; and this living adorning comes only springing from an instinctive sense of its im-
through the practice of good works." (Beck.) propriety as a violation of natural order. But
The connection is rightly given by Calvin: to be in silence. Referring still solely to
"If piety must be attested in works, then the her position and duty in the public assembly
profession of it ought to appear in the chaste- of the church.
ness of the apparel." 13, 14. For Adam was first formed, then
11. Let the woman learn in silence Eve a proof of the subordination of woman
with all subjection. The position of woman to man as seen in the order of their creation;
in the public worship of the church is here the man was first created, and only afterward,
defined. It is that of a silent learner, in man- and as supplementary, the woman. ''''First,
ner and in act yielding subjection in all lawful so that the woman was created for him."
respects to the authority that God has given to (Bengel.) The sense is more fully expressed
man as leader of worship in the assembly of (1 Cor. 11 7-9), "For the man is not of the woman,
:

the church. This is laid down as a rule uni- but the woman of the man. Neither was the
versal in the churches, (t cor. 14:34,35.) The man created for the woman, but the woman
gospel had elevated the position of woman, for the man." And Adam was not de-
and given her a share and a
in the ordinances ceived, but the woman being deceived,
place in the assembled church. The great was in the transgression. A second proof
truth, so new to the ancient world, that in the of woman's subordination, as also a reason for
kingdom of God "there neither male nor is her subjection, is that, in the temptation, her
female but all are one in Christ Jesus,"
. . . greater weakness wtis manifest, in that, while
had lifted the sex to a higher plane; and it Adam was not deceived, she was completely
might well occur that, in using the liberty deceived by the tempter. The serpent, recog-
thus conferred, some, especially in a city like nizing the greater weakness of her nature,
Ephesus, would seek to exercise functions in- assailed her and not the man (Gen. 3:i); and
consistent with the original and unchangeable she, being fully deceived, has come into trans-
position of subordination that God had ap- gression. She was thus first in the transgres-
pointed for the sex. sion, and that through a pliancy of natuie
12, But I suffer not a Avoman to teach which, it is implied, the serpent did not expect
that is, to exercise the office of teacher, or in the man, and would not have found in him.
preacher, in the church. The whole passage The man, on the other hand, was not thus
relates to the public worship of the church ;
deceived, but only yielded to sin when the
the context, therefore, plainlj' limits the word tempter, through the woman's fall, had gained
teach,' as used here, to teaching, or preaching,
'
the higher vantage ground of approaching him
in the public assembly. Nor to usurp au- through her persuasions, and of influencing
thority over the man. A reason for the pre- him through the love he bore her. (Gen.3:i2, 17.;
ceding prohibition. The position of teacher, The man and the woman both sinned but the ;

or preacher, in the public congregation in woman was the more susceptible to deception,
itself implies superiority or authority over yielding to a temptation lower in form and
those who are taught; and the functions of less in power. Eve, the first woman, is here
this office are, therefore, forbidden to woman, regarded as representative of her sex, showing
as inconsistent with the subordinate position in her weakness the relative inferiority uf


Ch. II.] I. TIMOTHY. 35

woman in that form of intellectual and moral position of the public teacher of the church
strength required for leadership and the exer- she would usurp authority over the man
'
'
;

cise of authority; but it is obvious that this is and the inhibition, therefore, has its natural
not inconsistent, either with her superiority limitation to the functions of the ministerial
to man in those qualities which specially dis- office. In spirit, indeed, it would forbid to
tinguish her within her true sphere, or with woman, in any mixed assembly, an arrogant,
the many and marked exceptions in which the declamatory, or didactic mode of address, as
female nature has proved itself superior, alike unsuited to her nature and relations but noth- ;

in penetration to detect and expose deception, ing in the language or

connection here can
and in power to resist and overcome tempta- properly be construed as forbidding her,
in
tion. There is here, also, perhaps a reminis- the informal social gatherings of Christians,
cence of the sentence pronounced on the the utterance of her heart experiences
in tlie
woman (QeQ.3:i6): "Thy desire shall be to communion of saints, and the outbreatiiing of
thj' husband, and he shall rule over thee.' her spiritual
desires in communion with God,
Compare 1 Cor. 11 3-15; Eph. 5: 22-24.
:
provided it be done in a manner befitting the
The passage plainly denies to woman the modesty and gentleness of her sex. Indeed,
office of the ministry, or the function of prayer many examples show
that public prayer and
and instruction in the public assemblies of the address were not forbidden to woman
on all
church, on the ground that such an office, as occasions, as that of Anna
in the temple
it involves authority over the man, is incon- (Luke2:38), and that of Mary and the women
sistent with the divinely-constituted nature
assembled with the one hundred and twenty.
and position of woman as subordinate to man. (Acts 1 u.) The apostle elsewhere
: refers, with-
The proofs of this subordination are two: 1. out rebuke, to women praying and prophesy-
It is indicated by tiie order of their creation, ing in
the church, and prescribes the manner

Adam was first formed, then Eve,' where, in which they should do this, (i Cor. ii :3-i6.)
'

however, the proofs of woman's inferior posi- [May not the apostle
refer, in 1 Cor. 11 3-16, :

tion is not found merely in her later creation, to small,

social meetings of Christians wherein
but rather in the cause of it; namely, that her thought and
feeling were expressed in a con-
creation was in order to supply a need of the versational
manner? This interpretation was
man, and that, in effecting jt, she was taken accepted by Meyer in the last edition of his
OUtofhim. (Gon. 2:18-21; Cor. II: 7-9.) She WaS
1
commentary, and it brings the passage into
therefore, only a complement of the man; a harmony with his direction in 1 Cor. 14: 34-36.
subsequent, and not a primary, figure in the That Christians often met in small groups in
transaction. 2. The subordination of woman, private houses
is evident from several passages
in nature and position, further appears in the
of the New Testament, and it certainly is pos-
fall, in that the serpent, recognizing her
rela- sible that Paul had in mind such meetings.
tive weakness, assailed, not the man, but the
A. H.] The plain import of the passage here
woman and in that, completely deceived, she is, therefore, woman, being subordinate to
;

yielded, and thus came first into transgression. man, should

fill no office and exercise no
These reasons, founded on the original consti- function in the church involving
authority
tution and nature of the woman, are plainly over man but
neither the language here, nor
;

valid in all places and in all ages; and the the analogy of other
Scripture, allows an in-
rule excluding woman from the office of the terpretation forbidding
her participation in
ministry in the church, of which they form public exercises consistent
with the subordi-
the ground, is consequently universal and per- nate position of her
sex, although without
petual. Resting on the primal relation God doubt her chief sphere, as here indicated, is
established between the sexes, it is unrestricted the home life.
by time and place, and remains in force for 15. Notwithstandinp-that is, that she
all the ages. This rule, however, reqtiiring came thus into transgression she shall be
the silence of women in the public worship of saved in (or. thronrih) childbearin;; that
God, can only by a most arbitrary interpreta- is, the childbearing' decreed in G<d's sen-
'

tion be applied to her in the informal, social tence on her, "In sorrow shalt thou bring
meeting. Plainly it is only in the official I
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 a true saying, If a man desire the office of a

is 1 2 Faithful is the saying, If a man seeketh the office
bishop, he desireth a good work.

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 and in the forms of expression it employs, is
as chiiracterizing her whole sphere in life; uniformly treated by Christ and his apostles
namely, the home, in its privacy and sanctity, as authentic and historic, a course absolutely
rather than the public assembly, in its utter- inconceivable, if it were either mythical or
ances of worship and instruction. Notwith- '
allegorical in character, or a post-exilian com-
standing' her sin, she shall find salvation yet ;
position falsely ascribed to [Link]. See Matt.
not through using the functions and usurping 22 : 31. 32 ; Mark 10 : 3 ; John 3 : 14 ; 7 : 19
the tiuthority of man, but through abiding in 8 : 58 ; Rom. 4:3; 10 : 5; 1 Cor. 10 : 2; 2 Cor.
the sphere and performing the functions Grod 3:7; Gal. 3 :
8.
has appointed her. "A holy married life,
with the bearing and training of children, is, Ch. 3: 1-7. Qualifications Required
as a rule, the appointed path for women and ;
IN A Pastor. He who aspires to this oflSce is
it will end in their salvation in spite of their desiring an honorable work; in him, there-
original weakness, if that path be humbly and fore, the following qualifications are required:
faithfully pursued." (Conybeare.) '^Child- 1. An irreproachable Christian character, un-
bearing evidently denotes the sphere which blemished by vices and adorned by the
properly belongs to the woman, and thus Christian virtues. (2, 3.) 2. A wise and firm
stands in opposition to the sphere of public guidance and rule in his own family, as the
teaching, which she enters only by usurpa- pledge of his ability to preside over the
tion." (Wiesinger.) Thus Bengel, De Wette, church. (4, 5.) 3. maturity of Christian A
Huther, Beck, and most expositors. Words- experience and character, suflScient to insure
worth, however, interprets: ''Saved through that his elevation to the oflBce will not serve

the child bearing that is, through the blessed to inflate his pride and thus work his injury.
childhearing of the promised Seed of the (6.) 4. A
good reputation outside of the
Woman, the second Adam, Jesus Christ." church, so that, resting under no reproach, his
With this concur, for substance. Doddridge, influence in the office may not be impaired,
Macknight, Eilicott, and Fairbairn. If they and he may not thereby fall into the snare of
continue in faith and charity and holi- the devil. (7.)
ness with sobriety. Lest they might con- 1. This is a true saying {or, faithftd is
ceive of the peculiar functions of their life as the saying) an
found chiefly in expression
the means of their obtaining salvation, rather the Pastoral Epistles, designed to emphasize
than as the sphere in which it is to be attained, the following statement as important and
the apostle here states the means on which worthy of confidence. If a man desire, or,
tlieir salvation is conditioned they must first
:
seek literally, stretches himself out after ;
possess, and then continue in, faith and love that is, aspires to, the aspiration here being
and holiness, with self-restraint, or sobermind- not necessarily other than an honorable one.
edness. Compare Heb. 11 16. The word may denote :

Note: The apostle here, as elsewhere, as- that longing desire for the work of preaching
sumes that the Mosaic account of the creation the gospel which is the primary evidence of a
and fall is, not only in substance, but in detail, divine call to it, and without which there is no
historically true. He has here distinctly based real fitness for it. It is probable that in the
on the statements recorded in Genesis his ar- Ephesian Church there were those who thus
gument respecting the relative position of the aspired to the pastoral ofllice. The office of a
sexes in the church through all ages. Indeed,
bishop in the Greek, only a single word
the entire Pentateuch, in all its essential facts (twiffKOTrij) ;
literally, oversight. It denotes in
 ;

Ch. III.] I. TIMOTHY. 37

2 A bishop then must be blameless, the husband of
one wife, vij^ilant, sober, of good behaviour, given to 2 of a bishop, he desireth a good work.
1
The i bishop
[Link] must be without reproach,
hospitality, apt to teacii the husband of
I

one wile, temperate, soberminded, orderly

given to

1 Ok overseer.

Scripture : 1. The. act of visitation, as when from Jewish

usage, emphasizes the dignity of
God visits men, either for blessing, as "the the
while bishop, taken from the Greek,
office,
time of thy visitation" (Lukei9:), or for
judg- points out its peculiar work as one
of over-
ment, (isa. 10 3.) 2. The office of an overseer sight; both
:

terms were, therefore, naturally

((ni<TKoiroi). Here, as the context shows, it is in common use, as
designating dilierent aspects
used in the latter sense, and characterizes the of the one
office. Jerome says: "A presby-
office by its chief work, the oversigiit or care ter,
therefore, is the same as a bishop,
of the church. The word pastor, as at present before these
and
were, by the devil's instigation,
used, is the equivalent of 'bishop' (eina/coiroj), parties
in religion, and it was said among
the
as used in the New Testament. He desireth people: 'I am of Paul,' and 'I of Apollos,'
a good work not merely a good position or and 'I of
Cephas'; the churches were gov-
dignity, but a good wo7-k; an occupation erned
by the common council of the presby-
which is morally excellent, alike in its object ters."^ ("Com.
on Titus.") This view of the
and in its exercise, a vocation worthy of one's identity of the
bishop and presbyter, or elder,
aspiration, in the beneficence and grandeur of in the
New Testament, has now the sanction
its purpose and in the purity and
excellence of neariy all scholars, English and
German,
of its nature. Episcopal and non-Episcopal, and ought to
be
The word here translated 'bishop' (eTrtVKOTro?) regarded as settled.
was "the name given in Athens to the men 2. A
bishop then. Such being the ex-
sent into subdued States to conduct their alted
nature of a pastor's office and work, he
affairs." (Cremer.) In the New Testament proceeds to show,
as an inference therefrom,
it is used as follows The verb (iiTKTKOjrto,) from the qualifications necessary
:

which it is derived is found twice Heb. 12

for it. Must be
blameless literally, one who in wrestling
:

15: ''
Looking diligently, lest any man fail of gives his
adversary no hold on him; hence,
the grace of God," and 1 Peter 5 2: "Feed one :
who gives no occasion of reproach, irre-
the flock of God, which is among you, taking
proachable in character and conduct. The
the oversight thereof not by constraint, but husband
of one wife not that hermi.'ithe
willingly." In the second instance it refers to a
married man, although the [Link], con-
the pastor's office. The noun (ctiVkottos) is trary to the Romish dogma of
the celibacy of
found five times, in four of which it designates the clergy,
clearly implies that a pastor in the
a pastor, or overseer, of a church (Acts 20 .-28;
apostolic churches was usually a married man,
Phil.i:i:iTim.3: 2; Titus 1:7), and in One
Christ as
and perhaps, as Huther suggests, "there is at
the Pastor, or Overseer, of the whole church.
bottom a pre-supposition that it is better for a
(1 Peter 2: 25.) The tcrms bishop and elder in bishop to be married than to be unmarried."
the New Testament are plainly used as desig-
But the requirement is that, if married, he
nations of the same officer; the distinction must have but one wife. The question tlien
between them, elevating the bishop in rank occurs, whether
this forbids, in the candidate
above the elder, is post-apostolic and wholly for the
pastoral office, that he have more than
unknown in Scripture. The evidence of this one wife at the same
time, or that he reniarrv
is as follows: 1. [Link] terms
are repeatedly after his first wife's death. Is
it polygamy or
used as interchangeable, as Acts 20 15,
28; is it remarriage that is here prohibited?
:

Titus 1:5-7; 1 Peter 1:2. 2. The qualifica-

The latter view, that it forbids remarriage,
tions and duties required of them are identical,
was, in accordance with the prevailing ascetic
as 1 Tim. 3 1-7 : Titus 1 5-9. 3. Ordination,' tendency, very
:
;
early taken by some in the
which has been claimed as a special preroga- patristic
churches. It has always prevailed
tive of bishops, in the later sense of the word,
in the Greek and the Oriental Churches,
and
was plainly conferred by the eldership, or is defended
by many eminent Protestant*, as
presbytery, 1 Tim. i 14. 4. Elder, derived Blooriifield,
;
Wiesinger, Van Oosterzee, Hu-
38 I. TIMOTHY. [Ch. in.

ther, Alford, EUicott, Wordsworth, and considered. " Marriage is honourable in alU'
Fausset. The grounds of this view may be (Heb. 13 i.) 3. Pol^'gamy was at that time not
:

briefly summarized as follows: 1. That no uncommon, both among Jews and Gentiles,
evidence exists of polygamy in the apostolic especially in the East; and, sanctioned by ex-
churches there was, therefore, no need of its
;
alted examples in the Old Testament, there
prohibition in the ministry. 2. That a gen- was danger that might find a permanent
it

eral sentiment tlien prevailed against second place in the Christian Church. ''Even in the
marriages, especially by persons engaged in a time of Justin we find the Rabbins practicing
sacred work, as is plain from the prohibition polygamy " ("Dial, cum Tryph." page 226, ed.
of it in the Pagan priesthood, and from the Pan); "the Emperor Theodosius enacted a
frequent condemnation of it in the patristic special law, anno 393, forbidding polygamy to
literature. Abstinence from it in the Chris- tlie Jews" (Tholuck, on Sermon on the
tian ministry would, therefore, be naturally Mount, Matt. 5 31).:

required as a matter of expediency, that the But, as it was the purpose of the gospel to
common sentiment of society might not be elevate the female sex and restore the mar-
offended. 3. It is generally added, however, riage relation to its original condition (Mat. i9:
that the rule, as it was thus based, not on an 3-12), as the union of one man to one woman,
immutable moral principle, but on temporary it was in the highest degree probable that
expediency, is not now imperative, in the polygamy would be forbidden in a church
changed condition of modern public senti- officer. For if, as is altogether probable,
ment. The other interpretation, however, some such polygamous families had been con-
making it forbid polygamy, or the having of verted, and the diflSculties and hardships at-
more than one living wife, is by far the more tending their separation had led to their tem-
natural, alike from the language and the cir- porary tolerance in the church, still it might
cumstances. It was held among the Fathers be expected that men in such polygamous
by Chrysostom, Theodoret, Jerome, Oecu- relations, though tolerated in private station,
menius, and Theophylact, and among Pro- would be excluded from those public, oflScial
testants has been advocated by Calvin, Henry, positions, in which Christianity was exi)ected

Scott, Barnes, Fairbairn, and Beck. It rests to be more conspicuously exemplified. Be-
on the following considerations: 1. Accord- sides, the lax laws of divorce, and the still

ing to Rom. 7 2-4, death absolutely sun-

:
more lax usages of society in regard to di-
ders the marriage bond, leaving the survivor vorce then previileut among both Jews and
wholly free, as if never before married, to Gentiles,made it a not unusual fact that a
enter into a new marriage relation. Conse- married man had several former wives still
quently the man who marries again, after living, who, having been divorced on some
being bereft by death of his former wife, is, other than the one Scriptural ground, were in
in the Pauline conception, still only " the hus- the sight of God still his wives. Now such a
band of one wife." The apostle could never man, when converted, might find it impossible
conceive of such a person as having more than to rectif3^ the false marital relations thus
one wife; and he can, therefore, by no just formed, and might, nevertheless, be allowed a
construction of language, be conceived here place in the church but it is plain that he
;

as regarding a remarriage as disqualifying for could not be put in the conspicuous and re-
the pastorate. 2. Remarriage, after the death sponsible position of a pastor. [If we bear in
of the wife, cannot be in itself wrong, since mind the fo'llowing facts: (1) that no cases of
the apostle expressly sanctions the remar- actual polygamy in the early churches are

riage of widows (1 Cor. 7:8. 9, 39), and, in the reported that is, no instances of men living
case of the younger widows, directly enjoins with two or more women as their wives at the
it. (5 u) Now, as there is no principle same time; (2) that the practice of divorce
:

-which would distinguish, in this respect, the for unsscrlptiirnl rensona was alarmingly fre-

case of the woman from that of the man, the quent more frequent, indeed, than at almost
same rule must apply to both. This argu- any other period in history; (3) that the apos-
ment is strengthened, also, when the apostle's tle gives the same rule in the same form of
emphasis on the universal right of marriage is expression respecting a widow (5 9), who can-:
 ;

Ch. IIL] I. TIMOTHY. 89

3 Not given to wine, no striker, not greedy of filthy 3 hospitality, apt to teaih 'no brawler, no striker
;

lucre; but patient, not a brawler, not covituus 4 but gentle, not contentious, no lover of money; one
4 One tliat ruletli well his own house, having his that ruleth well his own house, having /i,s children
children in subjection with all gravity;

Or, not quarreUome over wine.

not be supposed to have lived with more than 13; Titus I 13:2;
: 10; Heb.
Peter 4 9.) Apt tO teach
1 :

one husband at the same time, or to have including both the disposition or the love
been rejected by Paul for marrying agaiu for teaching, and the ability' or skill for it.
after the death of her husband, but who may, The
minister, then, must neither be ignorant
by iini)roper divorce, have had more than one nor undisciplined; for how can one be "apt
husband it appears safe to assume that the to teach" whose mind is [Link]<>red with knowl-
apostle had in view those, and those only, who edge and untrained to impart it? {mm. 2 n-26.) -.

might properly be regarded by Christians as 3. Not given to wine literally, not with
having more than one wife, because they had wine. The word, by usage, marks the jier-
effected divorce for insufficient reasons, and son, not only as addicted to wine, but also as in
had taken a second wife. See a fuller exami- the condition of character and life resulting
nation of these passages in the editor's "Scrip- from such a habit, "including drunkenness
tural Law of Divorce," pp. 61-70.
A. H.] and its manifestation "; hence, a brawler, or
4. There is no adequate evidence that remar- violent, disorderly person. No striker not a
riage was forbidden to the Pagan priesthood, man of violent, combative disposition, per-
nor that a common sentiment existed against haps including here the bodily manifestation
it, either in the Greek or Koman population of it. He must be one who has his temper
in the iipostolic age. The popular sentiment under control, not moved by passion, but
which prevailed against it at a later period ready to "show all meekness to all men."
was based on the false asceticisiri which after- Not greedy of filthy lucre. This is not found
ward arose as Christianity became corrupted. in the older manuscripts, but is probably in-
It seems clear, therefore, that the disqualifica- terpolated from Titus 1 7, where it properly :

tion here intended is not remarriage after the belongs. Thus nearly all, except Beck. Bnt
death of a wife, but polygamy, or the having patient, not a brawler. Forbearing and
at the same time more than one living wife. uncontentious, the two attributes standing in
Vigilant. The word denotes one who is contrast with the disposition of the "striker."
abstinent, especially as regards the use of wine The pastor is not to be a hasty, passionate, vio-
or strong drink, but, in a derived sense, one lent man, but to possess a spirit of gentleness,
who is watchful over all his appetites and pas- averse to dispute and quarrel. (2Tini.2:2*) Not
sions, to hold them in due restraint. Sober covetous free from avarice, or greed of

{<Tut4>(xav) of sound mind; one who has at worldly gain, with perhaps a retrospective re-
once sound sense and sound morals, in whom ference to the requirement, "given to hospi-
the moral understanding dominates the lower tality." "Covetousness is bad in any, but
nature, and the man is hence sound minded, worst in a minister whose calling leads him to
self-restrained, discreet. Of good behav- converse so much with another world."

iour (ito<r)iMK) referring to the outward de- (Henry.)
portment; orderly, decorous, a kind, court- 4. One that ruleth well his own house
eous man, a Christian gentleman. The word
or, presides well over his own household.
denotes that which is v^ell ordered, and thus, Having his children in subjection. His
in some connections, modeat, as ch. 2:9.' character and government at home must be

Given to hospitality hospitable, ready to such as to secure a well-ordered household, in
entertain strangers: a duty specially import- which the children are in habitual subjection.
ant in the social conditions of ancient times, The duty and importance of a wise and firm
when Christians could not find entertainment family government are constantly taught in
at the public inns without danger, either of Scripture (Oen.l8:19; Ps. 101:2; Prov.22:: Eph.5:-),
insult or of iwmplicity with idolatry. (Bom. 12- 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, 5 in subjection with all giavity; (but if a uian know-
how shall be take care of ihe cbiirch of (jod ?) eih not how to rule his own house, how shall he
G Not a novice, lest being lified up with pride he fall 6 take care ol' the church of God?) not a novice, lest
into the condemnation of lie devil.
t being pufl'ed up he fall into the ' condemnation of
7 Moreover lie must ba\e a good report of them 7 the devil. Moreover he must have good testimony
which are williout; lest he fall into reproach and the from them that are without ; lest be fall into
snare of the devil.

1 Gt. Judgment.

tration in the case of Eli. (i Sum.3:n-i4.) With tion, and a haughty spirit before a fall.'

all Keferred by Van Oosterzee,

gravity. (Prov. 16:18.) "We
should take heed of pride
Beck, Hofinimn, and others to the father, as because it is a sin that turned angels into
marking tlie dignity of manner befitting him devils." (Henry.) Doubtless, there is so wide
in the family; but it seems more naturally a diflerence in the age, character, and tenden-
here to characterize the bearing and deport- cies of recent converts, that no fixed rule is

ment of the cliildren, "with reverent modesti',"' possible, as to the length of time which sliould
as it is understood by most. Compare Titus elapse before any one can properly be admitted
1:6. to the ministry but the most imperative con-
;

5. a man know not liow to rule

For if siderations demand that careful heed be given
his own house, how shall he take care of to this prohibition, for the welfare, alike of the
the church of God? An argument paren- convert himself, and of the Church of God.
thetically interposed. A pastor is to preside The wrecks of many a Christian character,
over the church, as a father presides over his thus destroyed, lie all along the course of
household; the success of the candidate in the Christian history, and em])hasize the warning
narrower sphere of his own home, is, there- "Lay hands hastily on no man." (0:22.)
fore, a proper test of his adaptation to success 7. Moreover, he must have a good re-
in the wider sphere of the cliurch. If he has port of them that are without that is, of
failed in the less charge, he is clearly unfit for those who are -not members of the church. In
the greater. Here, as everywhere in the New the selection of a pastor, regard must be had to
Testament, in describing the work of a pastor, the reputation he has in the general commu-
emphasis is placed, not merely on the preach- nity, as to his truthfulness, integrity, and pu-

ing function, but also on the presiding, govern- rity of life. His character and life among men

ing function. (Heb. la-.n-. l Pet. 5 1-4) : must be such as to inspire confidence, so that,
6. Not a novice
literally, one newly in discharging the duties of his ofiRce, he may

planted, a neophyte, a recent convert. Lest, commend iiimself to every man's conscience
being lifted up with pride (or, self-conceit) in the sight of God. (2Cor.4:2.) This care in
literally, lest being filled, or enveloped, loith reference to the general reputation of church
smoke; that is, his self-conceit, like smoke, oflRcers is elsewhere enjoined and exemplified.

darkening his vision, so that he does not see (Acts6:3; 16:2; 2 Cor, 6 3, 4 lTh5S.4:12.) LeSt hC : ;

clearl3' his own weakness and danger, and thus fall into reproach. The reproach resulting
stumbles into some trap set for him by the ad- from his previous iil-repute, which would be
versary. '^
Wrapt in smoke, so that, inflated intensified by his elevation to the conspicuous
with self-conceit and exaggerated ideas of his position of a pastor. Or the reference may be
own importance, he cannot see himself and to the reproach occasioned by a possil)le re-
others in the true light."' (Fausset.) (iTim.6:4; lapse into those evil courses, which had already
2Tim.3:4.) He fall luto the condemnation alienated from him the confidence of the peo-
of the devil that is, the condemnation into ple. And the snare of the devil. The
which the devil fell. Throughout Scripture, mini.^ter's own moral power is weakened if he
as in 2Peter 2: 4; Jude 6, the fall and con- is conscious that his course of life has been such
demnation of angels appear as originating in as to alienate frotn him the confidence of the
a pride which led to self-will and rebellion; community; such an
one, therefore, should not
and the new convert, suddenly elevated to a be set apart to the oflRce, because he would
post of distinction in the church, was in danger be thereby more exposed to fall, b^' the temp-
thereby of a self-conceit that might lead to his tation either to seek the popular favor by false
destruction. For "pride goeth before destruc- methods, or to defy public opinion by a bold
 Ch. III.] I. TIMOTHY. 41

continuance in evil courses. It is evident, 8-13. Qualifications Required in Dea-

also, that no man whose character is under [Link] nmst be: 1. Men of dignified
reproach, or even serious suspicion, can ever deportment, trutliful, temperate and liberal.
accomplish in a community the true work of (8.) 2. Men who hold the gospel in a
a Cliristian pastor, however brilliant may be pure conscience. (9.) 3. Men wlio have been
his talents, or attractive his social qualities. tested and
shown themselves quali- have
The qualifications here required in the pas- and ability, for the office.
fied, in character
tor belong, as in the related passages, 2 Tim. The deaconesses, who were probably often
2 15-26 Titus 1 5-9, rather to the realm of the chosen from the wives of the deacons, the
: ; :

common, homely virtues than to that of in- apostle adds, must possess the same moral
tellect and learning. These grand moral char- qualifications, in general, as the deacons. (10,
acteristics, as forming the foundation of minis- 11.) 4. Deacons are to be men who have
terial character and usefulness, must distin- only one living wife, and who preside well
guish the ministry in all ages and all lands; over their own households (12). Finally, the
and, while the intellectual gifts and culture of value and importance of tlie deacon's office
the pulpit will difier in different individuals is seen in the ricliijos of its reward, which is
and at different times, the presence of tiie found in the higher advancement in grace and
moral qualities here specified is always and the greater confidence in faith which its right
everywhere an essential condition of admission use secures. (13 )

to the office. It is the duty, therefore, of a The Greek term for deacon (Siixoi/os) signi-
cliurch before electing a pastor, and of a pres- fies, in general, one who serves, a servant in
bytery before ordaining him, to ascertain any capacity; but its special application in the
whether these qualifications are found in the New Testament is to the second class of church
candidate. His moral dispositions; his self- officers. Of these the earliest record is found
government; his spirit and life at home and in the appointment of "the seven." (Acis6:i-6)
abroad; the reputation he has, as a man and For the work to which the "seven" were set

a Christian, outside of the church all these apart namely, " to serve tables," or supervise
are points of cliief moment in the qualifica- the temporal welfare of the Church is one of
tions of a pastor. The primal question to be universal and permanent neces.-ity, and is
asked, therefore, is not "Is he talented? Is designated by the corresponding verb (Sioxoi'en-),
he learned? Is he eloquent? Is he social?" the appropriate word for the work of the dea-
but far more, "Is he thoroughly Christian in con's office; while it is also placed in contrast to
character, and godly in life?" For in the pas- the work of the ministry, "prayer and the
j

toral office, while gifts are important, grace is ministry of the word," as being a distinct func-
j

essential. Moral and spiritual qualifications, tion. The general sense of Christendom has,
j

however, though fundamental, are not the only therefore, interjireted this as the institution of
conditions of admission to the pastoral office, the diaconate. and the subsequent references
for the apostle requires also that a man be apt to the office in the New Testament confirm
'

to teach.' Elsewhere, also, he gives charge that this view. The following facts a|>pear in
God's word be committed only to "faithful Scripture: permanent office in the
1. It is a
men, who shall be able to teach others also," church for not only is the permanent need of
;

"in meekness instructing those that oppose such officers evident, but deacons are men-
themselves," '''able by sound doctrine to ex- tioned with bishops as the ordinary officers,
hort and convince the gainsayers"; and that and their qualifications alone, besides those of
the minister show himself "approved of God, bishops, iwc specifically prescribed. See Phil.
a workman that needeth not to be ashamed, 1 : 1; 1 Tim. 3 : 8-13. Compare, also, Rom.
rightly dividing the word of truth." Peter 4: 11. 2. They are chosen by
(2 Tim. 12:7; 1
2:2,i5,'25; TUu8i:9.) The pastor's work is
to un- the whole congregation of disciples, and are
fold and enforce truth in the pulpit, as well ordained by the ministry. (Act6:5.e) The
as to illustrate it in holy living. Piety, there- term of service, whether long or short, is not
fore, essential as it is, if not accompanied with prescribed, and is doubtless to be decided by
mental gifts and discipline, is not evidence of each church for itself. 3. The duty of the
a ministerial call. deacons is to administer the temporal afiiiirs of
 ;

42 I. TIMOTHY. [Ch. III.

8 Likewise must the deacons he grave, not double- 8 reproach and the snare of the devil. Deacons in
tongued, not given to much wine, not greedy of filthy like manner musl be grave, not doubletongued, not
lucre 9 given to uuicli wine, not greedy of filthy lucre; hold-
y Holding the mystery of the faith in a pure con- ing the mystery of the faith in a pure cotisciftice.
science. 10 And let these also first be proved; then let them
10 And let these also first be proved; then let them
use the otfice of a deacon, hum^ found blameless.

the church, such as the relief of the poor, the Tabernacle. (Lev. io:9.) They were also pro-
support of public worship, the care of the hibited to the heathen priesthood in their tem-
church property, and the provision for the due ple worship. Much more, then, might we
administration of the ordinances. This is evi- expect that a man addicted to them would be
dent from their original appointment. They disqualified for official position in the Chris-
were "to serve tables," that is, attend to ar- tian Church, (ver. 3.) Not greedy of filthy
rangements for the sustenance of the poor and \ucre base gains. "All gain is filthy (liter-

of the ministry, this being done from a com- ally, base) which is man as a by-
set before a
mon fund and their work is thus placed in
; end in his work for God." (Alford.) The
direct contrast with that of "the twelve," love of money is especially dangerous in one
which was "prayer and the ministry of the who, by his office, is placed in trust with the
word." While, therefore, the elders supervise church funds, and concerned in the admin-
is

the spiritual welfare of the church, the dea- istration of them. To u man greedy of gain,
cons have the supervision of its temporal in- the temptation would be great, if not to actual
terests. In the Episcopal organization of the theft, yet to such use of the funds as might
church, the deacons form the third order of further his personal pecuniary interests. Note
and are empowered to preach
spiritual officers, the case of Judas. See John 12: 6; compare
and They are not "lay," but "cleri-
baptize. Titus 1: 11; 1 Peter 5: 2.
cal" officers. As opposed to this, however, it 9. Holding the mystery of the faith.
is significant that, among the qualifications 'Mystery,' in the New Testament, does not
here required for the diaconate, Paul omits, ordinarily denote that which is mysterious or
apt to teach, and emphasizes those qualities difficult to understand, but rather that which

which give special fitness for secular duties,

was once hidden a truth, or cycle of truths,
thus, as in its original appointment, broadly which was before undiscovered, but which has
distinguishing the office from that of the now been made known by
revelation from

preacher. It is true that Philip, one God. It denotes here the whole cycle of truths
of "the
this oc- relating to the person and work and salvation
seven," preached and baptized; but
the dia- of Christ, which, once hidden from men, but
curred some time after his choice to
conate. and when he had become an evan- now revealed in the gospel, are apprehended
gelist. ( Acts 8 : 26-40 ;
and received by foith. Compare Kom. 16:
21:8.)

8. Likewise must the deacons be grave 26; 1 Cor. [Link] Gal. 3; 23; Eph. 8: 3-12. In
of dignified character and deportment; seri- a pure conscience that is, a conscience
ous men, free from levity and frivolity. Not which has been made free from
guilt, and is

doubled-tongued of double speech, saying kept pure, or in conscious integrity, by faith

"
one thing to this, and a different to that; or, in Christ. The conscience, thus pure, was to
principle (2 Tim.
of deceitful speech, saying one thing, but be, as it were, the insphering
meaning or doing another. In their official 1:3)." (EUicott.) "The pure conscience is
work, they are necessarily in constant inter- thecoffi^r in which the truth is best deposited."
course with the members ,of the church, and (Van Oosterzee.) "Pure doctrine and pure
prevarication or duplicity in them must be conscience must always go together." (He-
most pernicious in its influence. They are, dinger.)
therefore, to be men of transparent character, 10. And let these alsonot "also," as if

truthful in their words and faitliful to their in addition to the bishops, but rather, let these,

promises. Not given to much wine not moreover t\mt is, in addition to the things

wine bibbers. Wine and strong drink were already required. First be proved not by
forbidden, on pain of death, to the Jewish any formal procedure, but by a life in the
priests, when engaged in the services of 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 11 serve as deacons, if they be blameless. Women
in
sober, faithful in all tliiii<;s. I
like manner uiasl be grave, not slanderers, temper-
1.! Let the deacons be the husbands of one wife, rul- 12 ate, faithful in all things. Let deacons be husbands
ing their children and their own houses well. of one wile, ruling tlitir children and their own
13 For they lliut have used the office of a deacon well 13 houses well. For they that have served well as
purchase to tlieuiselves a good degree and great bold- deacons gain to themselves a good standing, and
ness in the faith which is in Christ Jesus. great boluuess in the faith which is in Chriai Jesus

Jiharacter and ability. Then let them use cons' wives should be specified, and not also
the office of a deacon, being found those of bishops' wives; but there was a plain
blameless. Tliey are not to be selected reason for defining the qualifications of the
from new and untried men, but from those deaconesses, since tothem was largely com-
wlio, after trial, have proved themselves fitted mitted the administration of church relief,
for the office. "The more prominent the place pecuniary and spiritual, among the female
God allots any more blameless should members of the flock. The great body of
one, the
be his life, because many observe him." commentators, therefore, ancient and modern,
(Starke.) have understood this passage as relating to
11. Even so must their wives. Better, deaconesses. Must be grave dignified in
as in the Revised Version Women in like
: deportment, serious, decorous. Not slan*

manner that is, women filling the deacon's derers literally, not devils, calumniators,
office, deaconesses. As the words occur in the "talebearers, carrying stories to make mis(;hief
midst of a description of the qualifications of and sow discord." It "corresponds to the
deacons, the Anglican Version, as also Conant, 'double-tongued' (SiAoyous), in the males, be-
translates "tlieir wives," with which accords ing the vice to which the female S(!X is more
the view of Calvin, Henry, Barnes, Cony-
addicted." (Alford.) Sober parallel to the
beare, Huther, and others. Decisive reasons, "not given to much wine" in the men, and
however, seem here to require its reference to perhaps, therefore, to be taken as at least
the deaconesses, who may, indeed, often have including the physical sense. Faithful in
been wives of deacons, but who are here men- all things placed over against 'greedy of
tioned as the female members of the diaconate. filthy lucre' in the men, and requiring a scru-
For, 1, it is evident tbat deaconesses existed pulous fidelity in the administration of the
in some of the apostolic churches, since we relief funds of the church, as well as in the
read of Phebe, a deaconess of the church at discharge of the other duties of the office.
Cenchrea (Rom. i6:i), and of certain women 12. Let the deacons be the husbands of
who Paul in the gos-
at Philippi labored with one wife. As in the pastor's office, so also in
pel, and seem to have had an official position. the deacon's, polygamy, or having more than
(Pdii. 1: 3.) In the post-apostolic churches, this one living wife, is a disqualification. See notes
office certainly existed ; and, indeed, the seclu- under ver. 2. Ruling their children and
sion of females in the East, and the peculiar their own houses well. It seems to be
relations of the sexes in Greek cities, must have implied that the deacon will ordinarily be a
made such female officers a necessity. 2. In married man and the head of a family, over
like manner, with which this verse begins, is which he is required so to preside as to secure
the same transitional word that introduced the a well-ordered household. Compare ver. 2, 4.
directions for the deacons, and in itself suggests 13. For they that have used the office of
the introduction of a class separate from them;
a deacon well better. They that have served
and doubtless the verse was introduced at this v)ell as deacons
at once a reason for requiring
point, because the qualifications of the deacon- such qualities in the deacon and an incentive to
form, as will be seen, a parallel to those
[Link] the earnest and diligent use of them, since a
required of the deacons in the immediatelj' great reward attaches to the r)ffice. Purchase
preceding verses. 3. The Greek has not 'their gain for) themselves a good degree
to (or,
wives,' but simply loomen (ywi/art), without (or, standing)
literally, step, as the step
article or pronoun, and it is, therefore, prop- before a door or on a staircase; hence, figur-
erly rendered, not "their wives," but women, atively, a step upward, an advanced position.
and, in this context, female deacons. 4. It is Of this good standing, or upward step, tlirce
difficult to see why the qualifications of dea- different interpretations have been given: 1,
 :

44 I. TIMOTHY. [Ch. III.

14 These things write I unto thee, hoping to come 14 These things write I unto thee, hoping to come
unio thee shortly 15 uuto thee shortly but if I tarry long, that thou
;

A preferineat in the church, as from the dea- tions of the one class adapting them to the
con's to the pastor's ofBce. 2. An advanced work of public instruction and spiritual guid-
spiritual position in a richer religious exper- ance in the church, those of the otiier fitting
ience and an enlarged spiritual power. 3. A them for the wise and safe administration of
higher position at last in the greater reward its temporal concerns. There w'as no third
God will bestow upon his faithful and suc- class; but the qualifications named and in-
cessful servants, as taught in the parable of structions given all relate to these two classes
the pounds. (Lukeia: 11-27.) The second of tliese, only. Evidently there was no prelatical
interpreting of an advanced position in Chris- bishop at Ephesus presiding over the diocese
tian experience and life, seems here best suited of Asia, otherwise the injunctions here given

to the context at least, as the main thought; would have been sent to him, and not to
since ti>e apostle would hardly present eccle- Timothy. Certainly Timothy himself was
siastical preferment as a motive to fidelity and ; not Bishop of Ephesus, since liis office was
the reference to the higher position of the that of an evangelist (2 Tim. 4:5), traveling as
faithful in heaven, though suitable as a motive, an assistant to Paul (Actsi6:i-.s) and he had
;

is less consonant with the motive that follows, been, at this time, onlj' temporarily left at
'great boldness in the faith,' which plainly Ephesus for a special work (1 3), Paul himself
=

relates to the present life. The expression expecting soon to return and relieve him of
presents, therefore, as a reward of fidelity in his charge (3:14,15). Indeed, it is difficult to
the diaconate, a higher standing place in the conceive an assumption more absolutely desti-
Christian life in a richer consciousness of union tute of Biblical foundation than that which
with Christ and a more full realization of the makes Timothy "the first Bisho}) of Ephesus."
Cliristian hope, although perhaps the heavenly A prelate, or hierarchical bishop, as the head
reward need not be excluded, as it is in full of a diocese, is wholly unknown in the New
accord with the doctrine of the future reward Testament.
of believers as taught by Christ (Matt. 19-29; 14-16. Obedience to the Above In-
25:34-40; Luke 19: 11-27), and by the apOStlcS (l Coi- structions Enforced by the Dignity
3:8-15; 2Cor.9:6; 2 Tim. 4:7,8; 1 Peter 5: 4; 2 John 8). And OF THE Church, as the House or God,
great boldness in the faith which is in AND ITS Importance as the Pillar and
Christ Jesus perhaps not 'in the faith,' but Ground, or Base, of the Truth. 1. Paul,
as tlie Greek is without the article, in faith. though hoping to come to Timoth\- soon, yet
The right use of the oflSce secures a strong contemplates delay as possible, and sends,
faith or a higher confidence in the [Link] of therefore, these instructions, that he may
that faith which is based on Christ. know how to conduct himself in the affiiirs
It will be observed that here, as in the case of the Ephesian Church. (14, 15.) 2. The

of pastors, the qualifications emphasized are importance of guiding aright the affairs of the
those rather of the homely virtues than of the church is shown, (a) from the exalted char-
brilliant gifts. Tliey are qualities of character acter of the church as "the house of God,"
and life such as evoke the respect and love and "the church of the living God"; (/>) from
confidence of men, and form the essential basis the momentous relation of the church to the
of religious power. 'The passage thus suggests, world, as "the pillar and base of the truth,"
not that higti culture and brilliant gifts should in conserving and proclaiming divine truth
not be sought in church officers, but that the among men; and (c) from the sublime char-
virtues of a solid character and a pure life are acter of the truth, thus witnessed by the
of far higher moment; and that, while the church, as the 'mystery of Godliness,' or
former may sometimes be wanting, the latter God Incarnate his life, death, resur-
;

ought never to be absent. rection, AND glorification. (15, 16.)

Note also that here, as everywhere in the 14. These things write I the foregoing
New Testament when permanent officers are instructions, especially those relating to the
mentioned, only two classes appear in the qualifications of pastors and dencons. Hop-

church pastors and deacons;, the qualifica- ing to come unto thee shortly (or, more
Ch. III.] I. TIMOTHY. 45
15 But tarry long, that thou mayest know how
if I niayest know how men ought to behave themselves
i

thou oughtest to t)ehave thyself in the house of God, in the house of God, which is the churcli of the liv-
which is the church of the 'living God, the pillar and 16 ing God, the pillar and ground of the truth. Aud
-'

ground of the truth.

1 Or, how thou oughteat to behave thgself 2 Or, stay.

quickly). Circumstances at pi-esent portended the legislative assembly of citizens in a free

delay, but he liojjed that some change would Greek city; in two, the Hebrew "congrega-
occur in liis situation, allowing liini to come tion of the Lord" and in one hundred and
;

sooner than now seemed pnjbable. ten, the Christian Church. As designating
15. But if I tarry long (//, notwithstand- the church, it is used ninety-two times of the
ing mi/ hope, lain delayed) that thou niayest local church, as " the church at Jerusalem,"
know how thou oughtest to behave (or, "the churches of Galatia"; and eighteen
conduct) thyself or, how men ought to con- times, either of the whole church, conceived
duct thetnselves. The construction admits of as composed of all the elect, who are to form
either translation, but tlie former accords one grand assembly at last in heaven, or of
better with the scope of this passage. In Christians generally, as in Acts 9 31 " Then: :

either case the reference is not to behavior had the cJmrch (corrected text) rest through-
or deportment, but to the course of action to out all Judea and Galilee and Samaria." In
be pursued, that thou mightest know how to the text the word refers to the local church at
act, what course of action is required in con- Ephesus, but contemplated (as every true
ducting the atiairs In the church is, in fact), as a type, a dim but real rep-
of the church.
house of God. The temple in Israel was resentation of the universal spiritual church.
"the house of God," because he dwelt in it The ministry of Timothj', and of the psistors
among his people and his visible presence was and deacons, was concerned with the affairs of
there manifested in the Shekinah above the this 'church of the living God'; and hence
mercy seat in the Holy of Holies. This was the high qualifications required in tliein, and
typical of the church. In the New Testa- the care and order and solemnity which should
ment his redeemed people constitute his house, mark their ministration. The pillar and
he dwelling in them as within a living temple. ground of the truth. The apostle, with char-
Hence the church is represented as a build- acteristic rapidity of transition, now changes
ing, a glorious structure composed of "living the figure. The temple is here no longer the
stones," "'built upon the foundation of the church, but the truth especially the great
apostles and prophets, Jesus Christ himself truth of the incarnation, and of the life, deatii,
being the chief corner-stone in whom all the resurrection, and universal reign of the God-
;

building, fith' framed together, groweth unto man and the church is a column and base of
;

a holy temple in the Lord" "an habitation this temple, sustsiining it, and bearing it up
;

of God through the Spirit." Eph. 2 20-22; for the gaze and wonder and faith of men.
:

compare 1 Cor. 3 9-17; 2 Cor. 6 16; Heb. As a column, with its base, or foundation, sus-
: :

3 G; 2 Peter 2 5.
: And as the whole body tains and lifts ah-ft the magnificent temple,
:

of his people form his living temple, so also displaj'ing its splendor and strength, and the
each local church, as composed of believers genius and skill of its architect, even thus is
united by faith to the one Lord, forms 'the each church a column and base of the truth.
house of God,' within which he dwells and It is God's chosen institu^jon, by which his
reveals his glorious presence. Which is (or. truth is upborne and made known througli all
Since it is ; innsmxich as it is) the church of ages. It is not the autlior of the truth, nor
the living God. In contrast with the temple the authority on which the truth is published ;

made by hands at Ephesus, enshrining the dead but, receiving the truth from God as given in
image of Diana, this glorious structure, in his word, its office is to conserve and publish
which Timothy ministered, was "a living it as God's message to men. Without the
community of saints pervaded by the living church, therefore, the truth, unpreserved and
God." The word church {iKK\yiaia) is used in unproclaimed, would perish from the enrtli.
the New Testament one hundred and fifteen Some interpreters make this clattse, not appo-
times. Of these, in three instances it denotes sitional with "the church of the living God,"


46 I. TIMOTHY. [Ch. III.

16 And without controversy great is the mystery of without controversy great is the mystery of godli-
godliness: God was manifest in the flesh, justified in the ness; 1 He who was uianiksted in the flesli, justiiiid
Spirit, seen of angels, preached unto the (.ieuUles, in the spirit, seen of angels, preached among the
believed ou in the wond, received i.p into glory. 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, worth.) God (properly, v}ho). For reasons
"A pillarand ground of the trutli, and con- assigned below, I accept as the true reading
fessedly great is the mystery of godliness." here, who (os), instead of God (fleos), in accord-
But surely the apostle, even in his old age, ance with the decision of the great body of
could hardly liave used such rhetoric. The recent Biblical critics. Properly translated,
other, and older, construction, is far more therefore, it is, ivho was manifested, the rela-
Pauline, and is consonant with his purpose tive referring to '
mystery ' as its logical, though
here, to unfold the greatness of the church not strictly grammatical, antecedent, because
and its mission, in order to impress Timothy the Son of God, as incarnate, is the dominant
and the ministry of all ages with the greatness thought involved in it.
of their charge and the consequent necessity Was manifest in the flesh that is, the
of high qualifications in those who under- Son of God entered into personal union with,
take it. and revealed himself in, humanity. This is

16. And Avithout controversy that is, the constant teaching of Scripture "The Word :

(John i: 14); "Who, being in

confessedly ; it is a point that must be acknowl- was made flesh"
edged great is the mystery. 'Mystery' here, the form of God was made in the like- . . .

as in ver. 9, denotes, not that which cannot be ness of men"

(Phil. 2:6,7); " The life was mani-

apprehended or understood, but that which fested and we have seen, and bear witness, ;

was once hidden or unknown something and show unto you that eternal life which was
;

which the reason could not have discovered, with the Father and was manifested unto us"
but which can be known only by revelation (iJoimi:2). The expression presupposes the
from God, and which, as a fact of pure revela- pre-existence and the divinity of Christ. Jus-
tion, can be received only by faith. This great tified
was shown, proved to be righteous
truth, hitlierto unrevealed and unknown, had in the Spirit i/ie Holy Spirit, not Christ's
now been made known by the actual incar- spirit, considered as the seat of his divine na-
" in
nation, life, death, resurrection, and glorifica- ture; forherethereisnoantithesis to "flesh
tion of God in man and of this truth the the preceding clause, but the clauses follow the
;

church is 'the pillar and base.' The con- simple historical sequence in his manifestation.
serving and publishing of this momentous First, he became incarnate, or was manifest in
'

truth constitute the mission of the church; the flesh then his divine Sonship was demon-
'
;

and hence the supreme importance of this strated by the Holy Spirit, given to him and
divine organization as 'the church of the working in him. He was approved as righteous
living God' and the care with which its when, in token that the Father was in him
affairs should be conducted. Of godliness. "well-pleased," the Holy Spirit descended on
This mystery 'God taking on him humanity, him at the baptism. (Matt.3:i6.) The Father
'

and living, suifering, dying, rising, and reign- gave "not the Spirit by measure" to him, but
ing in humanity
for human souls the source in unbounded fullness.
^is
He was "led bj^ the
of godliness in it are all possible motives to Spirit" to his temptation
:
(Matt.4:i) his mighty ;

holy living. It is this g,Teat fact, fully appre- works were effected "through the Spirit"
hended and believed in the soul, which breaks (Matt.i2:28) and this presence and power of ;

the power of sin and quickens to a new life of the Holy Spirit divinely attested him as right-
lioliness. The all-potent revelation of the eous and authenticated his claims as the Son
gospel is Christ as God-man and from it, as of God. Seen of (or, appeared to) angels
;

received in the soul, comes all true godliness. that is, made himself visible to them. The
For " in it Christ says, Be ye holy, for I,' who verb, though passive in form, is active in sense.
'

have taken your nature and joined it to the Compare Acts 7 26 26 18. The Son of man, : ; :

nature of the Holy One, '

am holy.' " (Words- even in the depths of his humiliation, revealed
Ch. III.] I. TIMOTHY. 47

himself to angels as the exalted Son of God ;

Many commentators, there-
in their structure.
and iit every step in his earthly path tliey saw, fore, have regarded them as quoted b^' the
through the vail of his flesh, the infinite and apostle from some early confession or hymn
eternal God. They recognized him even in used in the apostolic churches. It seems, how-
his lowly birth. (Luke2:-i4.) They ministered ever, far more natural to think that the lan-
to him in the wilderness temptation, and in guage here was original with Paul, and, as a
Gethsemane. Had he chosen to avoid arrest, wonderful statement of God manifested in hu-
"more than twelve legions of angels" would manity, was afterward adopted as a creed or
have come to defend him. (Muu. :i6:33.) When liturgic form, for which its rhythmic structure
he had suttered death, these glorious beings so well fitted it. For in Paul, as in all great
were present to witness his resurrection and writers and orators when treating of subjects
to grace histriumphant ascension. (Actsi:io, ii.) in their nature sublime, the tendency is to
He thus, in all the vicissitudes of his earthly poetic and rhythmic expression. Compare
life, stood fully revealed before the angelic Rom. 8 38, 39; 11 33-36. Farrar versifies as
|
: :

world as the God-man, and, with adoring follows: "And confessedly great is the mys-
wonder, they watched around his path from tery of godliness who was
the mangpr tomb. Preached unto
to the " Manifested in the flesh,
the Gentiles (or, aynong the nations). Even Justified in the Spirit,
during our Lord's life, the salvation he brought Seen of angels.
passed beyond Israel to other peoples, as in Preached among the Gentiles,
Believed on in the world,
the case of the Syrophenician woman (Mark
Taken up in glory."
7:.!6), and of the Roman centurion (i-uke 7:[Link]).

Before he ascended, he charged his disciples Observe the sublime character and position
to go into "all the world and preach the gospel of the church, and its supreme importance as
to every creature" and in the apostolic age
; an outward organization. It is 'the house of
Christianity achieved its widest triumphs God' not a human organization, constituted
;

among the Gentile nations. This was the and ordered by men and ruled for earthly
marvel of that age, that God became Man to ends, but an organization of God, constituted
provide a salvation for all men. Gentiles as according to a divine ideal by a union of re-
well as Jews. (Acts U IS; : Rom. 10: 1'2, 13; Eph. 2:11-22; demed souls, and forming a living temple, in
3:8.) Believed on in the world. This sal- which dwells the living God. Its mission is
vation was actually effectual. Though rejected to conserve and publish to the world divine
by the great body of the Jews, there were yet truth, and especially that highest of all truths,
many who believed on him and these earlier
; the incarnation of the Son of God, and the
disciples were but the precursors and pledges life, death, resurrection, and glorification of

of the vast multitude who, after the Holy the God-Man as the ground and the pledge of
Spirit was given, became believers in Christ the redemption and glorification of all who
and heirs of salvation. believe on him. Apart from this divine or-
Received up into glory. This was the ganization, that momentous truth might pcri.h
crowning triumph of Christ, the final proof from the earth, and salvation fail among men.
that he was God incarnate, when, ascended Indeed, so important is the church that much
and glorified, he took his seat at God's right of the New Testament is occupied with [Link]-
hand, and, as the God-man, the divine human tions respecting it. It is impossible to think,
King of the universe, received all power in therefore, that its form and order have been
heaven and earth. (Actsl :9; John 17:5; Kph. 1:19.23; left to men, to be changed from age to age,
Phil. 2:9-11;Rev. 5:6.U.) according to human caprice and .shortsighted-
Such is the greatness of that truth of which ness, or that those are resting on Scriptural
the church is the pillar and base^ and hence ground who depreciate this great institution of
'
;

the sacredness of the work, and the required God as a mere outward organization, to he
sanctity of character of those who are called changed or to be dispensed with, as men may
to official station in it. This sublime myster}', decide. Plainly, such was not Paul's concep-
the personal manifestation of God in man, is tion of 'the church of the living God.'
here outlined in successive clauses, rhythmic Note, also, the dignity and solemnity of the
 ! ;

48 I. TIMOTHY. [Ch. IV.

CHAPTEK IV.
"VrOW the Spirit speaketh expressly, that in the latter 1 But the Spirit saith expressly, that in later times
il times some shall depart from the taith, giving some shall lall away from the faith, giving heed to
heed to seducing spirits, aud doctrines of devils

ministerial ofBce. The ancient Jewish priests as the true reading: while on internal grounds
ministered in a temple made with hands, and it iscertainly far easier to conceive that, in the
enshrining for ages not even a visible repre- intensity of doctrinal interest, especially in
sentation of God; for the Sheehinah, or visi- the Trinitarian controversies, God (fleos) would
ble glory of God, had long since departed, and be substituted for who (6s), requiring only two
the Holy of holies was empty. But the minis- slight marks in the uncial text, than that the
tration of the gospel is performed in this living opposite change should be made. In this re-
temple, composed of redeemed souls and per- sult concur all the best critical authorities, as
vaded by the presence of the living God, "a Griesbach, Lachmann, Tischendorf, Tregelles,
habitation of God tiirough the Spirit." How and Westcott and Hort; with De Wette,
great the necessity, therefore, as the apostle Huther, Alford, Ellicott, and Fairbairn
infers, that those who take on them this min- among interpreters.
istration be men of Cliristian virtues and of
holy lives, and thus be worthy of the gospel Ch. 4: 1-5. A Departure from the
they preach and of 'the church of the living Gospel Predicted. 1. The Holy Spirit dis-
God wherein tliey serve
' tinctly predicts a departure from the faith in
The reading in ver. 16, " God was manifested after times. (1.) 2. The agencies through
in the flesh," has long been held as doubtful. which this will result are described under two
Manuscript and other authority exist for either classes: (a) The superhuman "seducing
God (Seos), or lohich (5), or who (os). The evi- spirits and doctrines of devils" ;
{b) the human
dence adduced for the respective readings may those 'speaking in hypocrisy,' described
lies

be summed up as follows: For God (eeos) may also as "having their conscience seared " the ;

be adduced: 1. The uncial codices, D*, J, H, latter classbeing the medium in and through
N5, none of which are earlier than the seventh which the former exert their power (1, 2). 3.
century, and then as altered in this place by a The characteristic doctrines of these misleading
later hand. 2. Nearly all the cursive manu- teachers are stated they ineulcate, as essential
;

scripts, which, however, do not date back of to a higher sanctification, celibacy and absti-
about the tenth century. 3. The citation of nence from food which God has adapted for
the passage with this reading by Chrysostom, man whereas all such food is lawful to believ-
;

Theodoret, Euthalius, Macedonius, and other ers, since it is sanctified by the sanction of
of the later Fathers. For which (5) may be God's word and by the prayer of the recipient
urged 1. The uncial codex D' of the seventh
: (3-5).
century, but only as a correction. 2. The 1. Now Kevised Version, better, Btd. In
early Latin versions, except Jerome's. For contrast with "the mystery of godliness," the
who (6?) the evidence is: 1. The uncial codices, glorious truth that the church is upbearing
K, or Sinaitic manuscript, of the fourth cen- before the world (3 le), the apostle now speaks :

tury, A and C, of the fifth, and F and G, of of the approach of "the mystery of iniquity"
the ninth. 2. The important cursive manu- (2 Thess. 2 7), whose malignant and destructive
:

scripts, 17, 73, 181, which were copied from workings were even now apparent. The Spirit
uncial manuscripts, probabl.y earlier than anj' speaketh expressly plauily, distinctly.
now extant. 3. The Gothic, later Syriac, and Whether the reference here is to a special-
Coptic [Link]; in the Peschito, or earlier communication to the apostle himself, or to
Syriac, it is uncertain whetlier the reading is prophecies uttered through other inspired
who (6s), or which (6). 4. The citation of the men, is left uncertain. Even in the Old Testa-
passage in this form by the Fathers, Cyril, ment there are predictions, as some suppose, of
Theodore of Mopsuestia, Epiphanius, Maca- a great apostasy in the Messianic age. (nan. 7:
rius, and Jerome. The preponderance of ex- 25; 8: 3.25; 11 :;io.) The prophctic utterances of
ternal evidence is clearly in favor of who (6s), 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 falling away other apostles also speak. (2 Peter
event; while in some of the parables, as in 3:3; ijoiin2: 18, 19.)Giviiig hccd to seducing
that of the wheat and tares (Mau. is) and in spirits. They departed from the faith through
other passages, its dark shadow is plainly visi- yielding to the seductive power of evil spirits,
ble in the picture. It is natural, however, to whose deceitful influences were exerted
think here of a direct communication of the through false religious guides. (1 Joho 4 : 1, e.)

Spirit to Paul; and this is made the more And doctrines of devils or doctrines em-
probable from the constant guidance of the anating from demons. I'he word liere is not
Spiritwhich he enjoyed (Acts i6: 6; 20:23), and devil (ata/SoAos), but demons (Soi/otdi/ia), a term

from the fact that in an earlier epistle (a Thess. 2) which is never applied to Satan, or the devil,
he has unfolded more fully the great apostasj' but in the New Testament ordinarily desig-
of which he here sees the beginnings, and that nates the fallen angels of whom Satan is the
so fully does the portentous image of this com- prince. (Matt. 9 si; 25 41.) Scripture connects : :

ing danger to the church loom up before him, them with the idolatry and oracles of the hea-
that tlie thought of it pervades his epistles. then, as inspiring the delusions and impieties
(Col. 2 8, 16-23.)
: That in the latter times
of Paganism. (1 Oor. 10 12 james 3 15.) Perpetu- : ; :

rather, in later times. It is not spoken only ally seeking the ruin of men, they exhibit
of the liist ages of the Christian Dispensation, their most terrible physical power for evil in
but of after times, referring to the times fol- demoniacal possession, as Mark 5 1-9, and :

lowing that in which the apostle is speaking. their most malignant influence over the soul
Evidently the beginnings of the apostasy are in the errors and delusions they inspire, and
in the immediate future, as he warned the the lusts and passions they inflame. These
Ephesian elders in Acts 20 29, 30: "I know ministers of Satan rule in the life of the un-
:

that after my departing shall grievous wolves regenerate world (Eph. 2 2) but they espe- : ;

enter in among you, not sparing the flock. cially antagonize divine truth and grace in
Alsoof j'our own selves shall men arise, speak- Christians (Epii.6: 11, 12), and arc in direct, ma-
ing perverse things, to draw away disciples lignant opposition to the Holy Spirit the
after them." The full and disastrous culmina- Spirit of truth and holiness. (1 John 4 1-3, 6.) :

tion of it, however, belongs to the closing Indeed, such is human life that ''a man never
period of the Christian Dispensation. "The stands isolated; if the Divine Spirit do not
expression 'times' ((caipoi) or 'ages' (aiii/e?) in lead him, the evil spirit will."
Eph. 2 : 7 proof that the apostles did
is itself 2. Speaking lies in hypocrisy or, rather,
not themselves conceive the coming of the end in the hypocrisy of men who speak lies
in their own time (icatpds). The prophecies that is, the seducing influences of the demons
fulfill themselves, not at once, nor once only, operate on men in, or through, hypocritical
but repeatedly and gradually, in ascending false teachers. The hypocrisy of these false
series, up to the full end. Thus our here- guides was the sphere within which the malig-
given prophecy of the falling away found nant power of evil worked, and from which it
already a fulfillment in the then apostolic age as a baleful, misleading influence, to
i-ssued,
(or, (caipos), and consequently measures are al- delude and dctroy souls. Tiiese teachers were
ready enjoined on Timothy against the im- not men of sincere, truth-loving souls, but
pending destruction of the faith. But also in wore hypocritical ; and their [Link] formed
later epochs of the divine kingdom, this the point of contact between their souls and
prophecy until its culminating
fulfills itself, these demonic powers, and made them the me-
point ... time (2Thess.2:3) immedi- dium of Satanic influence upon other souls.
in the
ately preceding the second appearing of the Having their conscience seared with a
Lord." (Beck.) Some shall depart from hot iron or, branded in their own conscience
the faith that is, from the truths of the gos- as v)ith a hot iron. (Revised Version.) The
pel, which are the objects of faith. Of tliis thought is not that their conscience has-becomfl
D
 :

50 I. TIMOTHY. [Ch. IV.

3 Forbidding to marry, (ind commandiiig to abstain to marry, inul commandin;/ to al)Stain from meats,
from meats, which Uod huth created to be received with which God treated to be received wiili tliauksgiving
thanksgiviug of them which believe and know the 4 by them that believe and know the truth. For
truth. every creature of God is good, and nothing is to be
4 For every creature of God is good, and nothing to
be refused, if it be received wiih thanksgiving:

insensible, but that they stand self-convicted, 14 : 14, 20.) But the ascetisni here described was,
consciously bearing the brand-marks of wrong doubtless, also largely inspired by that Alex-
doing. The ancients used a hot iron to brand andrian and Asiatic pliilosophy, from which,
the forehead of a criminal, so that thenceforth when combined with Christianity, [Link]
he might bear, always and everywhere, the was at a later period developed, in one form of
brand-marks of his crime. Thus these men, which, that of the Encratites, or Purists, mar-
while professing to be guides to righteousness, riage and animal food were forbidden. In tlie
had tiieir own conscience covered with the orthodox churches themselves, also, the ten-
brand-marks of sin. Thus Kobinson ''^Branded dency very early arose to regard celibacy as a
:

in their own consciences having the marks, superior spiritual condition, and abstinence
;

stigmata, of their guilt burnt in upon their from food as a special virtue. Which God
consciences, that is, being ever conscious of hath created to be received with thanks-
their guilt like branded criminals." Thus, giving. In that God created food adapted for
also, Van Oosterzee, Alford, Ellicott, Wies- man, he thereby showed that it was intended
inger, Fausset, and Fairbairn. for nnin but only as it is received with a ;

3. Forbidding to marry requiring absti- grateful recognition of God as its Author and
nence from marriage, professedly as a means Giver. Of them Avhich believe and knoAV
to higher sanctity. This was already a familiar (or, acknowledge) the truth. This defines
conception among the Jews, from the ascetic those whom chiefly God had in view in creat-
principles of the Essenes and the Therapeutse. ing food it was his own people. The true end ;

It might, also, find support in a mistaken in- in the creation of food was to sustain and ble?s
terpretation of our Lord's language. Matt. 19: the spiritual as well as the bodily life; only
10-12;. and' also of Paul's, 1 Cor. 7:8, 32-34. those, therefore, who partake of food in faith,
This tendency to depreciate marriage, although with adoring thanksgiving to God, receive its
in fundamental opposition to Scripture (Gen. 2 actual fullness of blessing, since in them alone
was already present is the purpose of its creation fulfilled. So far,
23,24; icor.9:5; Heb. 13:4),

in the Ephesian Church and it afterward therefore, from its being forbidden to them, it
;

spread through all the churches, first in the is for them only, in the highest sense, that it is
" As if those that wanted faith and
Gnostic asceticism of the earlier Christian cen- intended.
turies, and then in the monasticism and the saving knowledge, did but usurp the bread
celibacy of the clergy in the Komish Church. they eat. And, indeed, it is certain that the
Tiie Council of Trent, in its wicked have no right to the creatures of God
tenth article on
"marriage," says: "Whoever shall say that in such ample sort as the godly have." (San-
the married state is to be preferred to a state derson.) "Properly speaking, God has ap-
of virginity, or celibacy, and that it is not pointed to his children alone the whole world
better and more blessed to remain in virginity, and all that is in the world. For this reason,
or celibacy, than to be joined in marriage let they are called the heirs of the world."
;

him be accursed! " Commanding to abstain (Cahin.)

from meats. 'Commanding' is not expressed 4. For every creature of God is good
in the Greek, but is implied in the preceding that is, everything created by God as food. It

participle. They forbade certain kinds of food, is in itself good, since it was nntde by him,
and perhaps all food at certain seasons. The and was pronounced by him at the creation
tendency to discriminate in food may have had " very good (Gen. 1 :3i) heiice the prohibition
''
;

its root in the Jewish distinction between clean of its use for the purpose intended by him is
and unclean animals, a view made probable wrong and evil, and especinlly so in the case
by Col. 2 : IG, where the errorists are plainly of those who eat with a thankful recognition
Jews. This distinction between meats Chris- of it as God's gift. And nothing to be re-
tianity had abolished. (Acts 10 15 : ; Col. 2:14-17; Rom. fusedof 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, thus stated: God, when speaking in the two
nor any religion in the forbearing of them, or spheresof nature and religion, does notcontra-
abstaining from them; this liberty was given dict himself. In the very constitution of the
us by God, and restored by Christ." (Burkitt. sexes, he has ordained marriage and in the cre- ;

If it be received with thanksgiving. See ation of food adapted to man's needs, he has ap-
Romans 14 6. : A
thing in itself good may pointed it for man's use. To these fundamen-
fail of its end, or even prove a curse, when re- tallaws thus ordained in nature, he does not
ceived with an evil mind; and food only oppose other and contrary ones in religion.
attains its true end when it awakens the thank- He does not contradict himself; nature and
fulness of a believing, adoring heart. religion, therefore, as they both come from
5. For it is sanctified hallowed, "fit for him, cannot, in their fundamental require-
thegodly use of Christian men." (Alford.) By ments, he opposed. Then the doctrine, as
the word of God that is, its use is warranted taught by these errorists, that the true and
by the word of God. It is shown to be divinely highest piety can be attained only by absti-
intended for man, not only by the Creator's nence from marriage and food, must be essen-
adaptation of it to him, but also by direct sanc- and all systems of asceticism, by
tially false,
tion of Scripture. See Gen. 1 29; 9: 3, 4. : the fact that they thus contravene great na-
Others, as Alford, Ellicott, "Wiesinger, under- tural laws of God, are clearly proved as not
stand "the word of God" here as "Scripture from him. They are essentially false and
language, used in the form of the blessing evil, as,indeed, all history shows, in the fear-
before meals, which thus hallowed the food." ful and wide-spread immorality' to which they

And prayer that the food may be sanctified have always and inevitably tended.
for use. The custom of asking a blessing It is evident, however, that this is not in-
before meals, in itself so suitable, is enforced consistent with those passages in which fasting,
by our Lord's example. (Mark 8 6; u: 22) It :
and even abstinence from marriage,are encour-
was evidently common among the primitive aged for these are plainly not rules intended
;

Christians. (Aots27:35; Eoni. 14:6; 1 Cor. 10:30; 14:1B.) for the ordinary conditions of life, but applic-
"It is a beastly way of eating, when we sit able only in special and exceptional circum-
down at table without any prayer, and, when stances. Thus fasting is presented, not as an
we have eaten to the full, depart in utter for- habitual, but as an occasional duty, for special
getfulness of God." (Calvin.) The beautiful ends (Matt. 6: 16, 17 17 21 Mark 2: 20; Acts 13 2, 3) aiUl
; : ; :

formula of blessing given in the Apostolical in like manner, abstinence from marriage. (Matt.
Constitutions, VII. 19, illustrates the ancient 19:12; 1 Cor. 7 8, 26, 27.) As in abnormal conditions
;

practice " Blessed be thou, O Lord, who hast

: of the body, the physician prescribes absti-
fed me from my youth, who givest food to all nence, so in abnormal conditions of the soul or
flesh. Fill thou our hearts with joy and glad- of the Church, Scripture in like manner pre-
ness, tiiat, .having always what sufficeth, we scribes it; but in neither case could the pre-
may abound unto all good works, in Jesus scription be made a rule in the normal condi-
Christ our Lord, through whom be unto thee tions of life without evil result. "If tempor-
honor, glory, and power, forever and ever. ary fasting should dispose and enable one to
Amen." The thought of the apostle, then, fight more successfully against the lusts of the
is: Food, having been formed by the Creator flesh, or if by abstaining from marriage one

for man, and in Scripture expressly given could, in particular spheres of labor, or in cer-
him, should not be forbidden to man and ; tain conjunctures of the church's history more
least of all to the Christian, who alone uses it effectually serve the interests of the gospel
according to its original purpose, and who than otherwise, then the higher principles of
thus alone finds in it the spiritual, as well as that gospel, the nobler ends of a Christian call-
the material, good designed. He thus shows ing, will undoubtedly justify the restraint or
that asceticism everywhere unnatural, but the .sacrifice
is This is an entirely differ-
most of all in the Christian Church. ent thing from that morbid and mawkish a.'ice-
The general argument of the passage maybe ticism, which, in attempting to soar above the


52 I. TIMOTHY. [Ch. IV.

6 If thou put the brethren in remembrance of these 6 If thou put the brethren in mind
of these things,
things, thuii Shalt be a good luiuister of Jesus Christ, thou shall be a good minister of Christ Jesus,
nourisned up in the words of faith and of good doctrine, nourished in the words of the faith, and of the good
whereunto thou hast attained. 7 doctrine which thou hast followeti uuiil iwir: but
7 But refuse prolane and old wives' fables, and exer- S refuse profane and old wives' fables. And exercise
cise thyself rather unto godline.-is. thy sell unto godliness: tor bodily exercise is profit-
8 For bodily exercise protiteih little : but godliness is

divinely appointed order and constitution of of good doctrine (or, of the good instruction)
things, imputes a character of evil to what is whereunto thou hast attained (rather,
in itself good, and hence withdraws men from which thou hast diligently followed ; or, hast
those social environments which, as a rule, closely followed). He had received good in-
are necessary to the well-being of society, and struction, and, with thorough understanding
to the full-orbed completeness of Christian of it, had thus far carefully followed it. The
character." (Fairbairn.) word here rendered diligently follov;ed is

6-10. Timothy Shun Foolish and translated in Luke 1 3, ''having had perfect
is to :

Superstitious Fables, and Cultivate understanding," and 2 Tim. 3: 10, "hast fully
Practical Piety Kather than Bodily known."
Austerities. 1. In putting the church on 7. But refuse profane and old wives'
their guard against this impending danger of fables shun, or, excuse thyself from. Have
defection from the faith, he will act the part nothing to do with, avoid, the morttlly fruit-
of a good minister of Christ; but trifling and less and silly fictions which are in circulation.
foolish fables he must shun, and discipline These abounded in the heathen mythologies
himself rather unto godliness, since ascetic, and in the Jewish traditions; and the ten-
bodily discipline is profitable for little, while dency, it seems, wtts already present to connect
godliness is profitable for all things, seeing such mythical legends with the Christian re-
it has promise of the life that now is and of ligion, especially as recommending asceticism

that which is to come. (6-8.) 2. This promise by fables exalting its miraculous results. They
is sure, and is worthy of all acceptation for were 'profane,' as derogatory to God and re-
;

it is in view of it the apostles and their fellow- ligion; they were 'old wives' fables,' in that
laborers are enduring toil and conflict, their they were senseless, silly, absurd the mere
hopeof its fulfillment being fixed on the living croning of women who had reached the anility
God, who is the Saviour of all men, especially of second childhood. And exercise thyself
of those who believe. (9-10.) rather unto godliness. As the athlete trains
6. If thou put the brethren in remem- his body, so do thou, with strenuous effort, train
brance of these things or, suggesting these thyself to true piety in heart and life. Instead
things to the hrethren. He is to put them on of concerning thyself with such fables, seek
tlieir guard, and keep them on their guard, personal holiness and the virtues of a life of
against this danger of defection from the faith, practical godliness. See the imagery vividly
by instructing and warning them. Thou depicted (1 Cor.9: 24-27), and the injunction reiter-
Shalt be a good minister of Christ Jesus ated with added force. (6:11,12; 21101.2:22,23; Heb.
-^vilt he, will act as. Such warning and in- 5:14; 12:11.)
struction will show thee to be a good minister 8. For bodily exercise the practice of
of Christ. Nourished up in (or, nourishing asceticism, in the mortification of the body, as
thyself in ; or, by means of) the words of in abstinence from marriage and food, in praise

faith (or, of the faith) that is, of the doc of which, doubtless, these fables were related.
trines of the gospel. "Ever training thyself Thus Ambrose, Calvin, Grotius, Neander,
in the words of the faitii." (Alford.) He Wiesinger, Barnes, and Ellicott. Others,
had from childhood been carefully instructed however, understand it literally of athletic
in the truths of religion. (2Tim.i:5; 3: is.) He training in the gymnasium, here contrasted
had been trained in the truths of the gospel with spiritual tniining in practical godliness.
by Paul himself (2 Tim. 2: is.) The apostle The former seems to me to be preferred, as, on
would have him now himself continue this the whole, better suited to the general context,
training, and by guarding the church against in which asceticism is the chief subject, and its
error, act as befits one thus instructed. And undue exaltation is deprecated. Profiteth


Ch. IV.] I. TIMOTHY. 53

profitable iiiito all things, having promise of the life able ' for a little; but godliness is profitable for ;ill
thai now is, and of^thal w liioh is lo come. things, having promise of the lite which now i>, and
9 This is a failhtul saj'ing, and worthy of all accepta- 9 of tliai which is to come. Faithful is the saving,
tion. 10 and worthy of all acceptation, l-or to this end we
10 For therefore we both labour and sutler reproach, labour and strive, because we have our hope set ou
because we trust in the living God, who is the Saviour the Living God, who is the Saviour of all men,
ol' all men, specially of those that believe.

1 Or, /or little.

little or, is profitable for little, is of little or and here-

richest experiences of that life here
liniited value ;
for little stands in contrast with embracing
after. " It is the salvation-life,
'
unto all tilings,' below. Fasting and the de- time and eternity, with the enjoyment of divine
nial of bodily gratification have a proper pltice grace in its spiritual forces and blessings."
and valtie; for there are occasions when Chris- (Beck.)
tians ought to fast and mortify tlie body (iiatt. i-.-i-, 9. This is a faithful saying, and worthy
6:17; 9 : 15 ; 17:21; Acts but 13 : 2, 3 ; 14 : 23 ; 1 Cor. 7:5); of all acceptation referring to the promise
these occasions are [Link], and the value attached to godliness. (i:i5.) Thtit promise of
of such austerities is small, iiftecting the well life in its highest well-being, here and here-

being only within a narrow limit. Possibly after, is sure, and is worthy of all acceptation.
the exhtntation here, as also in 5 23, may : 10. For therefore that is, in vietv of, in-
suggest that Timothy himself had tendencies spired by, this promise we both labour and
to asceticisinwhich tlie apostle deemed excess- suffer reproach or, we toil and strive. As
ive.
But godliness piety springing from a confirmation of the certainty of this promise,
faith, practical religion in heart and life is he shows that it is in view of this tlie apostles
profitable unto all things for the entire and their fellow-workers are toiling and striv-
well-being, bodily and spiritual, temporal and ing. They were enduring the labors and
eternal. It tends to the welfare of soul as well conflicts they met, trusting in the certain ful-
as body, of the whole being in every possible fillment of this great promise. Strive is the
relation and condition, for eternit3' as well as reading in most of the best manuscripts, as the
time. Having (or, seeing it has) promise Sinaitic, Alexandrian, and Ephraim; many
of the life that now is the present life on of the expositors, however, decide for 'sufl^er
earth. Religion alone secures a true well- reproach,' the reading of the Common Ver-
being in this life and obtains life's real good, sion. Because we trust in {have fixed our
since it places the man in right relations to hope on) the living God or, on God as the
God and the world, and fits him for the true living God. This is the ground of their con-
enjo3'ment of all earthly good. Hence the fidence respecting the fulfillment of the prom-
richest promises of earthly blessing are made ise; their hope is not fixed on the dead idols
to Christians. See Deut. 4 40; 5: 33; 1 Kings of heathenism, but on the true and living
:

3: 7-13; Psalms 23 37; 84 11 112; Isa. God, who is himself life and the Fountain of
: : ;

33 16 46 4 Matt. 6 33 Mark 10 29, 30; life, and who is, therefore, able to fulfill his
: ; : ; : ; :

Eom. 8 28; 1 Cor. 3 21, 22; Eph. 6 2, 3; word. " It was because they had hoped upon
: : :

Phil. 4 19. They alone extract the real good the living God they could so confidently reckon
:

of the present life; and to them all needful on an endless heritage of peaceful and blessed
blessings are assured throughout its manifold life, and so willingly submit to all the priva-
phases of youth and age, health and sickness, tions and toils that might meet them in pursuit
joy and sorrow, honor and dishonor, life and of it; for he who is [Link] the Living One,
death. And of that which is to come. It having the very fountain of life in perpetual
insures the highest well-being, the richest good, freshness and inexhaustible suflRciency, is, in
of all the future, eternal life. Godliness has this case, the surety and promise." (Fair-
the promise of both worlds, assuring the highest bairn.) Who is the Saviour of all men.
welfare, bodily and mental, monil and spir- God is the Saviour of all men: 1. As the
itual. (.ioiin3:i6; 14:2. s; Rev. 2:10.) Others, how- Creator,'Pre8erver, and Benefactor of all men.
ever, limit the promise to spiritual, eternal (jot>. 7:20; Matt. 5 45 Acts 17 24-28.) He preserves and : ; :

life, which already exists in the soul (Jotin5:24), blesses the lives of all men in his beneficent,
and regard it as assuring to the believer the providential administration. 2. As the Author
 ; ;

54 I. TIMOTHY. [Ch. IV.

11 These things command and teach. 11 specially of them that believe. [Link] things com-
12 Let no man despise thy youth; but be thou an 12 maud and teach. Let no man despise thy youth
example of the believers in word, iu conversation, in but be thou an ensample to them that believe, in
charily, in spirit, in faith, in purity. word, iu manner of life, in love, in faith, in puniy.

of salvation for all men, a salvation ample for such faithful performance of the duties
that, in
all and Otfered to all. (2 : 4-6 ; Mark 16 : is, 16 ; John of his he will promote alike his own sal-
office,
S:i6: 2Peter3-9.) Here the emphasis is on the vation and the salvation of those who hear
first of these senses: God is the Preserver and him. (15, 16.)
Benefactor of all men. Specially of those 11. These thing^s command and teach
that believe. While he is the Saviour of all, the things just mentioned concerning ascetic
he is the Saviour, in an especial sense, of be- austerities and the supreme value of godliness,
lievers as his redeemed people. This may as having promise of the life now and here-
refer 1.
: To that temporal salvation which after.
the God-man, now exalted on the throne of 13. Let no man despise thy yonth give
the universe as Head over all things for his no one occasion to despise thee on account of
church, secures for his redeemed pet)ple, caus- thy youth. " Let the gravity of thy life sup-
ing all things to work together for their good ply the want of years." (Chrysostom.) If
28), and employing "all power in heaven
(Rom. 8: Timothy was twenty years old when Paul
and in earth " to defend and support and bless took him as an assistant at Lystra, A. D. 51, he
them even in this earthly life. There is a was now, A. D. 66, about thirty -five or six, a
special providence exercised over every believ- very young man compared with Paul, whose
ing soul by virtue of its relation to Christ. apostolic authority he was temporarily repre-
(2 Kiuga 6 : 16, 17 ; Ps. 34 : 7, 10 ; Luke 12 : 7 ; Acts 18 : 9, 10 ; 26 : 17 senting in the important church at Ephesus,
2 Tim. 4: 17, 18.) Or 2. To that eternal salvation and especially as coinj)ared with the presby-
which, in the amplitude of its provision, is ters and other officers, who had doubtless
provided for all and otfered to all, but which, been chosen, as was usual, from the more
by God's special grace, is made effectual for aged members, but whom he was called to
believers in the actual deliverance from wrath instruct, and probably in some in.=tances to
and sin, and the attainment of [Link] life. rebuke. (5 i) Possibly his comparative youth
=

"God is the Saviour of all men in will; and had elsewhere tended to his di.<paragement,
he is the Saviour of all who believe, not only and it was the more important that, in his
in will, but also in effect.'^ (Wordsworth.) present responsible post, he give no occasion
Of believe'-s, Christ said: "I give unto them for it in his public work and conduct, (i Cor.

eternal and they shall never perish."

life, 16 11.)
: But be thou an example of the
(John 10:28.)Alford Well expresses the general
believers or, prove thyself a pattern., a
force of the reasoning: " If God be thus will- model. The danger arising from his compara-
ing for all to be saved, how much more shall tive youth, he is to avert by presenting in him-
"
lie save them that put tlieir trust in him ? self a model of sound understanding and
11-16. Admonitions to Personal Holi- Cliristian character, such as would command
ness AND Ministerial Fidelity. 1. These respect for him notwithstanding his j-outh.
things Timothy is to teach and enjoin but ; This is a first duty in the minister; in under-
while so doing, he is to show in himself a standing, character, and life he is to be a safe
maturity of understanding and an example of model for his people. On this will depend the
Christian character and life, such that none strength of his pastoral authority, and the
shall find occasion to despise his youth. (11, 12.) weight of his pulpit instruction. Compare
2. During the absence of the apostle he is to Titus 2 : 7, 8; Phil. 8 : 17 ; 2 Thess. 3 : 9; 1

conduct the public services of the Chri-stian Peter 5:3. In word in discourse, whether
assembly, and in this work make full use of public or private ; careful in speech. In con-
the gift received through prophetic revelation versation or, conduct ; in deportment, be-
and recognized as in him at his ordination. havior, course of In charity or, love;
life.
(13, 14.) 3. He is to be wholly absorbed in love to God, to the brethren, and to all men;
his work, so that his growth in qualification his life is to be insi)irod by, and insphered in,
for it ma3' be apparent to all and he is assured ; love. In faith firm confidence in, and ad-
Ch. IV.] I. TIMOTHY. 55
13 Till I come, give altendance to reading, to exhor- i;{Till I come, give heed to reading, to exhortation,
tation, to doctrine. 14 to teaching. Neglect not the gift that is in thee,
14 Neglect not the gift that is in thee, which was

herence to, God and his word, shown in his A. D. 66, First and Second Thessalonians had
teaching, his spirit, and his life. In been written thirtfen years; Galatians, ten;
tlie first

couplet, in word fitul conduct, tiie apostle has First and Second Corinthians, nine; Romans,
sec forth the exterior life ; in the second, in eight; Colossians, Ephesians, Philippians,
love ami faitk^ tlie interior life, as these are Philemon, and Hebrews, three; while the
the regnant, inward, impulsive forces in true Synoptic Gospels and the Acts, with the Epis-
living. In purity in holiness, moral purity. tles of James, Peter, and Jude, were probably

"Simplicity of holy motive followed out in already widely copied and circulated. Copies
consistency of holy action." (Alford. The ) of most of tiiese would very early find their
word doubtless includes chastity, purity of way to so great a centre as Ephesus, and would
heart and conduct in relation to the other sex, there meet a reverent reception, as the utter-
but it is of wider scope, denoting moral purity ances of inspired men. To (the) exhorta-
and relations; and here it
in all the aflections
tion referring to that form of public address
atmosphere in which the
signifies the spiritual which is specially intended to excite the feel-
whole life moves, singleness of moral purpose, ings and impel to action. To (the) doctrine
elevation of moral thinking and feeling. As the public instruction, in which the purpose
the minister's position is necessarily conspicu- is to enlighten the understanding by reasoning,

*ous, he is to be a shining example, a trans- either in unfolding and establishing truth, or

parent, pure man, illustrating in himself the in exposing and refuting error. Both exhorta-
excellence and power of religion. The words tion and teaching are mentioned as charinms
'in spirit,' inserted in the Common Version, in ordinary exercise in the church. (Rom. 12:7,8.)
are not found in the best MSS., and are now Evidently the Scriptures read, as furnishuig
rejected as not genuine by all authorities. the true incentives to Christian action and the
13. Till I come. Timothy, then, was not materials of Christian knowledge, formed the
"bishop of Ephesus," but was only tilling basis of exhortation to duty and of instruction
temporarily the apostle's place there in the in truth; and the three Words, 'reading,' 'ex-
general supervision, till Paul himself should hortation.' 'doctrine' or teaching, designated
return, (i s; s u.) No hint is given in
:
r
the chief parts of the public service with
Scripture that he filled any permanent office which Timothy was concerned.
in that or any other city; but the reverse is 14. Neglect not the gift that is in thee
clearly implied. The work he was performing "do not leave unexercised the gift," but use
there is expressly called that of an evangelist, it in thy public work in the church, in the
and soon after he is summoned by Paul to reading, the exhortation, the teaching. Gift
Rome. Tim. 4 5, 9.)
(! He nowhere appears in
: used seventeen times in the New (xapKTfia) is
any other character than as an evangelist, as- Testiiment, and has the following senses:
sisting the apostle in his itinerant work. That 1. Divine grace in salvation. (Eom. 5: 15, 16; 6:23;
lie was ever bishop of Ephesus has no support 11 29.) 2. Divine grace in deliverance from :

in Scripture, and rests only on a very weak jicril. (2 Cor. 1:11.) 3. Intellectual and spir-
tradition. iii\e attendance to (the) read- itual gifts, sometimes natural and ordinary
ing that is, as the article in the Greek indi- (Rom. 1 : 11; 1 Cor. [Link] 1 Peter 4: 10), sometimes extra-
reading of the Scriptures in
cates, the public ordinary, either natural gifts specially en-
the Christian assembly. This had always larged and exalted bj' the Spirit, or wholly
formed an important part of synagogue wor- supernatural, as the gift of miracles, (icor. i:
ship (Lnke 16, 17; Acts U
: 15), and it WaS from the: 7; 12:4, 9. 28, 30, 31.) 4. The gift for the ministry.
firstadopted as a part of the public service in (2 Tim. 1:6.) Here the obvious reference, re-
Christian churches. It is probable thiit al- quired by the context, is to the gift [Link]
ready some of the New Testament writings by Timothy for his public work, as connected
had a place among the Scriptures thus read. with the reading, the exhortation, the teach-
See Col. 4 16; 1 Thess. 5 21, 27; 2 Peter 3
: : : ing, wherem he is exhorted to employ his gift.

15, 16; Rev. 1:3. At the date of this Epistle, There is no hint that this gift was other than
 ;

56 I. TIMOTHY. [Ch. IV.

given thee by prophecy, with the laying on of the which was given thee by prophecy, with the lay-
hands ol the presl>ytery. 15 ing on of the bauds of the presbytery. Be dili-
Meditate upon these things give thyself wholly to
I.'i
;
gent in these tliiugs; give thysell wholly to them;
them that thy prutiliug may appear to all.
; I
16 that thy progress may be manifest unto all. Take

natural, such as "the brethren at Lystra and The doctrine "of the laying on of hands'" is
Ic'onium " already perceived in him, named among the rudimentary teachings of
had
when they com mended him to Paul as a fitting the Christian religion. (Heb. 6 1, 2.) As a form, :

assistant in his missionary work (Acts i6:i-3) it is used: L To confer or invoke a blessing
although it is not improbable that, by the im- on another, (ceu. 48: u; Matt. i9: 15.) 2. To sig-
position of the apostle's hands at his ordina- nify the laying of sin on the victim, or on the
tion, this gift was enlarged and exalted by the sca]icgoat, in the ancient sacrifices. (Lev. 8:14.)

special influences of tlie Holy Spirit then re- 3. To impart healing power. (MarkG:5; Luke 4:
ceived. This gift, or charism, for the evan- 40; 13: 13; Acts 28: 8.) 4. By apostlcs, in the exer-
gelist's work is compared (^ Tim. !:6) to a holy cise of their special prerogative, to confer the
spark, or flame, kindled on the soul by the Holy Spirit, (acu 8 : n, is; 2 Tim. 1 : 6.) 5. To con-
Holy which, like the flame on the
Spirit, secrate to a sacred office, or special religious
ancient altar, must never go out, but be kept work. (Num. 8 : 10, 11 ; 27 : 23 ; Acts 6:6; 13 : 3 ; 1 Tim. 5 : 22.)

ever burning by constant use; "stir up," Here the reference is to consecration to office,
rekindle ''thti gift of God." That this was which, according to an apparently uniform
some invisible gift, or secret virtue, trickling [
custom in the apostolic churches, was done by
from the apostolic fingers, to be transmitted in 1
the imposition of the hands of the ministry,"
like nuiiiner through the ages by successive connected with prayer. The word presby- '

episcopal ordinations, as .lomething essential to tery' is used in the New Testament as refer-
a valid ministry, is a grotesque assumption, ring: I. To the Jewish Sanhedrin. (i.uke22:6;
belonging to the realm rather of fable than of Acts 22:5.) 2. To the body of elders which pre-
fact, and so utterly without basis in Scripture, sided over a Christian congregation, but is
here or elsewhere, as to find no place in sober only here found as a direct designation of
exeges).s. Which was given thee by proph- them. (Acts 14 23; 20 17; James : 14.)
; :

ecy referring to some prophecy, uttered by 15. Meditate upon (be mindful of, or, care
the Holy Spirit, perhaps through prophets at for, be concerned for) these things that
Lystra and Iconium (i :
is; Acts 3 :
i-s; i6:
2), de- is, the things commanded above, especially
signating Timothy to the work of the ministry those in which his ministerial gift should be
and predicting his distinguished success in it. used. It directly enjoins, not so much reflec-
Probably this designation by the Spirit led to tion, or thought, on them, as care for them,
his ordination, and the gift, which had already interest in Give thyself wholly to
them.
been discerned in him, was on that occasion
them literally-, be in than. Have thy whole
enlarged and exalted into a charism, or spir- being in them; be entirely absorbed, en-
itual gift, by the Holy Spirit, imparted through grossed, in them. He must not be diverted
the laying on of an apostle's hands. "He had from his work to other interests, however ex-
not only been chosen by the judgment of men, cellent they may be, whether science, litera-
in the ordinary way, but had been previously ture, art, society, politics, or earthly business.
named by the Spirit." (Calvin.) With the His whole being, in everj' faculty of body and
laying on of the hands of the presbytery. soul, is to be given, without reserve and with
The gift was imparted in connection ^oith the hearty enthusiasm, to the work of the minis-
imposition of the hands of the elders of the try. This is his solemn duty, and it is the
church where he was ordained, probably at essential condition of genuine success. That
Lystra; but as a chaj'ism, it was the direct thy profiting { pj-of/rcts) may appear to all
result of the imposition of Paul's hands, who thy growth in qualification; thy advance-
doubtless united with the presbyters in the act, ment in knowledge, wisdom, holiness, and
and through whom, as an apostle, the Holy ministerial power. "Implying, first, that a
Spirit was given, illumining and elevating the perceptible advance in the things which con-
natural gift before existing, and making a stitute a faithful and efl^ective ministry is what
spiritual gift for the work of an evangelist. may be justly expected even in the mostquali-


Ch. v.] I. TIMOTHY. 57

IG Take Iieeilunto ihyM-lf, and unto the doctrine; heed to thyself, and to thy teaehint;. Continue in
continue in iheiu foi- in doing this tliou shall both
: these things; lor in doing this thou shall save bulb
Bave thyseil', and tbeui that hear luee. thyself and them that hear thee.

CHAPTEK V.
REBUKE not an elder, but entreat him as a father; 1 Rebuke not an elder, hut exhort him as a father:
the younger men as brethren the elder women as
(//(</ the younger men as brethren ;
'1 ;

1 The elder" women as mothers

; the younger as mothers; ihe younger as sisters, iu all purity.
sisters,
with all purity.

fied servant of God; and then that the way to devoted ministers of Christ who are not per-
effect this is by a sincere and devoted applica- mitted to see evidence even here that their
tion to the work itself." (Fairbairn.) 'Profit- labor has not been in vain,. Let not, then, the
ing' {progress). Compare for the use of the faithful preacher be discouraged. single A
word, Phil. 1 12, 25. : soul rescued from death will be a gem in his
16. Take heed unto thyself and unto eternal crown brighter by far than ever
the doctrine. The first care of the minister sptirkled on the brow of royalty." (Barnes.)
should be for his personal character and life,
that lie may be in these an example to the
flock; for without a pure life all else is worth- Ch. 5:1,2. Spirit and Manner of Ad-
less. (6:11; 2 Tim. 2: 2'2.) Ncxt, he is tO look WCll ministering Reproof. He is enjoined to use
to his teaching, alike as to its truth, that it be entreaty rather than harsh rebuke, exercising
the pure word of God, and as to its adaptation toward the aged due reverence, and toward
and power, that his discourse be seasonable, all genuine tenderness of heart, with purity
and in manner and force worthy of the great in motive and act.
themes he handles. (2Tim. 2:i5.) Continue in 1. Rebuke
literally, strike, ov smite, then

them steadfastly pursue thy work. Let noth- applied to sharp, or harsh reproof. Not an
ing turn thee aside from it. (Acts20:24.) For elder an aged man. 'Elder' here is evi-

in doing this not by doing this, as if this dently not used as the oiBcial title of presbyter,
would be the procuring cause of salvation, but since it stands contrasted with "the younger
in doing this. We
are not saved by our duties, men," mentioned immediately after. The
but in them, as the sphere within which, and minister, while faithful in the rebuke of sin,
tlie means through which, the grace of God is to observe the natural proprieties of life.

saves us. Thou shalt both save [Link] Respect for age is a dictate of nature, as well
and them that hear thee. The ministry, as an express command of Scripture. " Thou
faithfully exercised, furnishes the most favor- shalt rise up before the hoary head, and honour
able conditions for salvation, in purifying, en- the face of the old man, and fear thy God I ;

larging, and ennobling the soul, and prepar- am the Lord." (Deut. i9:32; i Peter5:5.) This re-
ing it for glory. (Ezek. 33:9; James 5: 20.) " In Striv- verence for age, often conspicuously ab-sent in
ing to save others, the minister is really caring the Western wt>rld, ever has been one of the
for his own salvation." (Wiesinger.) Fidelity, common and beautiful traits in Oriental life.
also, promotes tiie salvation of his hearers; While the duty of all, it should be specially
souls are tliereby won to Christ. The
prominent in the young [Link], not only
richest
promises of success here and of glory here- toward the honored and good, but also toward
after a re given to the faithful minister. (Dan. 12: 3;
those whose misconduct requires admonition.
: ; : ; " As
But exhort him as a father. He is not to
Murk 1:17; John 4: 36; Acta 11 24 14 1 2 'im. 4 :7.)

the unfaithfulness or carelessness of the pas- denounce with harsh reprimand, but to exhort,
tor is ruinous to the church, so the [Link] of or entreat, as one would entreat an erring
salvation is justly ascribed to his faithfulness father. The younger men as brethren
and diligence. True, it is God alone that not harshly, arrogantly, but with the sym-
saves; and not even the smallest portion of pathy and affection one would use in seeking
his glory can be lawfully bestowed on men. to reclaim a brother.
But God parts with no portion of his glory 2. The elder Avomen as mothers. Deal
when he employs the agency of mon for be- with them, not severely and sternly, btit as a
stowing salvation." (Calvin.) "Few are the man would deal with his mother, in leading
 '

58 I. TIMOTHY. [Ch. V.

her out of error and sin into truth and holi- and 10, the widows referred to formed a body
ness. The younger as sisters, with all either of female presbyters, or of deaconesses.
purity. Purity here, as 4 12, : has the broader The verb, \,o enroll, to put on a list, or register
sense of moral purity in general, but, in this they interpret of enrollment on a
(KaToAeyei*-),

connection, undoubtedly, emphasizes chastity list of churchotficers. It seems, however, far

in spirit, manner, and act. Even in his ad- more natural to understand it of enrollment on
niDnition of the other sex, he is to maintain the Hot of widows supported by the church,
perfect purity, so guarding tlie sacrodness of especially as the support of widows is plainly
his character, that the heart be preserved in- the general subject of the whole passage.
corrupt, and that neither by tone, or look, or That these widows cannot have filled any
word, or act, the shadow of suspicion shall active official position seems plain from the
rest on his intentions and conduct. '" The all '
following considerations 1. They must be at
:

liere implies, with every caution, so as not to least sixty years old, an age which ordinarily
give the slightest suspicion." (Bloomfield.) precludes active duties, such as devolved on
3-16. Duty
of the Church in Keqard the deaconesses, and the later order of female
TO THK
Care of Widows. From the first, presbyters; and this would be especially the
widows were recipients of the special care and case in the East, where woman, as a general
bounty of the church. (Afits6:i.) It is obvi- fact, decays much earlier than in the West.
ous, however, that, as Christianity extended, 2. No duties whatever are assigned them in
definite regulations would be needed to pre- this passage, or even intimated as performed
vent the abuse of this benefi(;ent provision, by them. The only description of their life is
and which it was to be that, being without kindred and without family
define the limits within
applied. Church charity might otherwise cares, they waited continually on God in
only foster idleness and pauperism, with all "supplications and prayers." The passage
their attendant evils, and might prove, as therefore contains no evidence of the official
public charities have sometimes proved, a position of the widows, but implies the reverse.
curse rather than a blessing. The apostle That being supported by the church and
therefore states four prerequisites for admis- wholly without household cares, they per-
sion into the number of widows supported by formed much useful service in their personal in-
the church. It is required of the applicant: fluence and their labors in theciiurch is indeed
1. That she be in actual need, without relatives probable and that, out of this body of widows
;

to support her. 2. That she has reached sixty supported by the church was derived, at a later
years of age. 3. That she has sustained irre- period, the order of female presbyters, of
proachable ma/ital relations. 4. That she has whomTertullian apparently speaks, is in itself
made a good reputation for home virtues and not unlikely but neither in tii is passage, nor
;

works of benevolence. The reasons assigned in any other in the New Testament, is there
for these limitations are (a) As to her deso- the slightesthintof an official t>rder of widows.
:

lation; that, when there are children, or Tills idea is imported into the passage from
grandchildren, these ought to show filial piety a much later usage found in the patristic
by giving her the needed support, so that the churches; a method of interpretation which
church, thus exempted from the care of such, involves, not merely an anachronism, but also
maybe able to relieve those wholly without a false principle bj' which other patristic addi-
kindred. (/>) As to the age required that the tions to Christianity are foisted upon Scripture.
;

younger widows, by receiving church support, There is no credible witness to such an order
would be likely to fall into idleness and gossip, of female presbyters before Tertullian, more
and, in the desire for remarriage, would yield than a century after the death of the hist
to a wanton, sensual disposition, such as could apostle. Thus nearly all the ancient commen-
only be cherished in a heart lost to the sim- tators, with Whitl\y, Neander, Fairbairn,
plicity and purity of its first faith in Christ, and others among the modern.
and thus resting under condemnation. I. 3-8. Duty of the Church to Make
Most modern interpreters, as Huther, Hof- Provision for Widows who are in Act-
mann, Van Oosterzee, Wiesingor, Alford, and ual Desolation and Need. 1. Widows
Ellicott, suppose that here, at least in verses 9, who are without kindred and in need, are to
 ;

Ch. v.] I. TIMOTHY. 59

3 Honour widows tliat are widows indeed. 3 Honour widows who are widows indeed. But if any
4 But if any widow have cliildren or nephews, let 4 widow hath children or grandchildren, let llieiu
them learn first to shew piety at home, ar.d to requite learn first to shew piety towards their own family,
their pareuts: for that is good and accepiable belbre aiid to requite their parents: for this is accepuiblo
God. 5 in tlie sight of God. Now she thai is a widow
5 Now she that a widow indeed, and desolate,
is indeed, and desolate, hath her hope set on God, and
trusietli in (iod, and contiiiueth in supplications and coutiuueth in supplications and prayeis night and
prayers night and day.

be relieved by the cliurt-h but widows who

;
to rear them piously, and thus requite the pious

have children or grandchildren, should be care which they (the widows) themselves re-
supported by them, as a duty required by filial ceived from their own parents. But this view
gratitude and acceptable to God. (3,4.) 2. seems excluded by the following consider-
The reason for this restriction in church sup- ations: 1. Such an exhortation would be wholly

port: The widow who is thus left desolate, needless; the natural mother-love would keep
being without earthly dependence and care, them from abandoning their children. 2.
has her hope fixed on God, and devotes herself The widow here is evidently contrasted with
continually to supplication and worship; while the widow in vefse 3, as one who, having
the widow who, being not thus in actual need, relatives, is not "desolate," and is not to be
3. Not only does
lives luxuriously, is, as to the true end of lifo, supported by the church.
dead while she lives. (5, 6.) 3. These com- the plural form, 'Jet them learn,' suggest a
mands respecting widows Timothy is to enjoin, reference to the children, but the whole subse-
that the church may not be subject to reproach quent context favors this reference as, for
but if any person neglects to make provision example, the words "show piety " and " re-
for those belonging to his own household, he quite their parents" can only be applied to
shows himself false to the gospel and inferior the widows by a very forced and unnatural
even to the heathen. (7, 8.) process. First to show piety at home
3. Honour widows that are widows in- {toward their own house) and to requite

deed that is, who are tTu\y widowed, bereaved, their parents. The children or grandchil-
desolate, which indeed is, in the original, the dren are to show their filial piety by providing
import of the word widow ; one who is in for the widowed mother or grandmother, and
actual desolation and destitution, and is thus thus requite her care for them. For that is
dependent on church support. 'Honor' by good and acceptable before God because
jdacing them among the number deemed in so doing they are pleasing to God. (Rpii.
worthy to be supported by the church. The 6:2,3.) The duty of support rests on them
word contains the idea not only of respect, first, before it comes on the church. The
consideration, but also in such a connection as Pharisaic tradition justified the child in de-
this, that of temporal support. (Ver.l7;Matt. 15:4-6; voting his means on God's altar, though he
Acts2 10.)
: It suggests that such relief is not to thereby left his parents in want but Jesus
;

be dealt out to them as to mere paupers, in a rebuked it as a transgression of the divine law.
manner to degrade them, but as to Christian (Matt. 15: 1-9 Eph. 6:1.2.) The words good and,'
;
'

women whom the church holds in honor, and placed in the Common Version before 'accept-
to whom it thus shows honor. Care for widows Hble,' are wanting in all old manuscripts, and
was a marked feature in the Old Testament are rejected by critical editors.
period (Exo.i.2'2: 22-24; Deut. 24 17-19) and ill the apos-
:
;

5. Now resuming the description of the
tolic churches it was very early made a promi- true widow which was broken ofl' b^' verse 4.
nent duty Acts 6:1). It is one of the most natural She that <s a widow indeed and desolate
(^

and beautiful forms of Christian beneficence.

one who has no kindred on whom she can
4. But if any widow hath children or depend and is thus left in desolation. Trusteth

nephews (or, grandchildren) It is implied in God or. Has fixed her hope on God; her
.

that they are of fitting age and circumstances desolate condition, without earthly supporters,
to relieve her need. Let them learn that impels her to set, and continue to keep, her
" It is the duty and
is, the children or grandchildren. Many of hope on God. (Jer.49: n.)
the older interpreters, and some of the later, comfort of those who are desolate. Therefore
refer this to the widows as enjoining them not God sometimes brings his people into such
to forsake their children or grandchildren, but straits that they have nothing else to
trust to,


60 I. TIMOTHY. [Ch. V.

6 But she that liveth in pleasure is dead while she 6 day. But shf that giveth herself to pleasure is dead
llvelli. 7 while she liveth. 'ihese things also coiiLinand, that
7 these things give in charge, that they may be
And 8 they may be without reproach. But if any provid-
blameless. eth not lor his own, and specially his own house-
8 But if any provide not for liis own, and specially hold, he hath denied the faith, and is worse than an
for those of liiji own house, he haih denied the faith, 9 unbeliever. Let none be enrolled as a widow under
und is worsti than an inlidul.
y I>et uoi a wi-low he taken into the number under
threescore years old, having been the wife of one man,

that they may with more confidence trust in children to provide for a widowed mother, or
him.' (Henry.) And continueth in sup- grandmother. The word 'provide' signifies
plications and prayers ni|:ht and day. to take care for beforehand, to foresee and
The Greek words liave the article, tlie suppii- prepare for coming need. (Rom. 12 17; 2 Cor.
:

catioiis and tlie prayers^ and the reference may 8:21.) And specially for those of his own
be to stated attendance on the public prayers
house his own kindred, those naturally de-
of the church, for which her freedom from pendent on him, as rightful members of his
domestic cares would give opportunity, and to family. Tl)is, though it certainly suggests
which her desolation might naturally prompt. provision for one's family (2Cor. 12:14), does not
'
Night and day,' however, suggests rather the iiuthorize the hoarding of wealth for them, a
translation, her Hupplieati/yns and her prayers, sin for which this passage is often cited in
the article designating these as the natural and justification. But here the emphasis is not
well-known duties of Christians, to which she placed on the duty of parents to provide for
in a specitil manner would give herself. Of the future wealth of their children, but on the
the two words, the former signifies petitions, duty of children to provide for the present
the latter acts of worship ; here, probably, needs of their parents. Against such hoarding
there is no emphasis on the distinction. Pos- for children Scripture gives frequent and
sibly the case of Anna was before the apostle's solemn warning. (Vs. 39 6; EcoI. 2 is, 19, Luke 12 20.)
: : :

mind. (Luke a: 36, a?; 18:7; 1 Cor. 7 : 32.)

He hath denied the faith has repudiated
6. But in contrast with the case of the the gospel as a rule of life, in that, by failing
true widow. She that liveth in pleasure to provide for those dependent on him, he is
liveH in luxury, voluptuously, wantonly (James untrue to its teachings and spirit, and has thus
5:5); one who lives indulging the bodilj' tippe- practically renounced the faith. " Where love
tites and the mere pleasures of sense. Ellicott does not exist nor work, there neither does
thinks the word also "points to prodigality, faith exist nor work so that he who does not ;

wastefulness." Is dead while she lives her fulfill the oflScesof love towtird his kindred, is
frivolous, selfish^ sensual existence is not true virtually an unbeliever." (Macknight.) And
life; it fulfills none of life's true ends, and, as is worse than an infidel {unbeliever). Shows
to any real value to herself or to others, she [Link] inferior in this virtue even to the
is practically dead. (Mates 22; Eph. 5 U; Rev. heathen.
: Cicero taught " Every man ought
: :

3:1.) "Though she seems to live this life of to take care of his own family"; and this was
the senses, she is dead according to the Spirit." the common doctrine of the heathen moralists.
(Theophylact. ) "While alive in the flesh, she Christ teaches that the Christian should be in
has no real life in the Spirit." (Alford.) every virtue superior to the hetithen. (Matt. 5.-
7. And these things give in charge 46,47.)
the things concerning widows, ver. 3-6. II. 9, 10. Qualifications Required in
That they may be blameless. The end Widows Supported by the Church.

had in view, namely that the church be They must (1) have attained sixty years of
not exposed to reprotich, as they would be, age; (2) have sustained honorable marital re-
either by improper conduct in the widows lations; (3) have made a good reputation for
themselves, or by unnatural neglect of widows the domestic virtues and for works of benevo-
on the part of those bound to care for them. lence.
8. But if any provide not for his own. 9. Let not a widow be taken into the
A general precept, requiring all to make pro- number {enrolled) under threescore years
vision for those ntituriilly dependent on them, old. This did not preclude aid to widows who
but here given as emphasizing the duty of 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

; threescore yeais old, hariiig been the wife of ouc man,
brought up cliildren, if she havi- lodged strangers, if she 10 well reported ot for good Works; if slie hath hrouglit
have washed tlie saints' feet, if slie have relieved the up cliildieu, it shehaih used hospitulity tu sliuugers,
afflicted, if she have diligently followed every good if she hath washed the Haiuts' feet, if she hath re-
work. lieved tlie alllicted, if she hath diiigeutly fulluwed

be presumed that, as a rule, those under sixty received lo bring discredit on those supported
would be capable of self-support, or would by the church.
need only occasional aid. Hence the rule that 10. Well reported of for good works
only such as had reached the age of sixty that is, for good works done in her former
should be placed among those whose full sup- married life. She must have a good reputa-
port the church assumed. Having been the tioit as one who had wi>rthily performed the

wife of one man that is, one who had lived duties of life. The 'good works' here are not
chastely in the marriage relation. It has no mentioned as duties forwhich she nivtst be
reference to the number of times she had been qualified, as if they belonged to an office to
married, but refers solely to fidelity to the which she was now to be set apart for of this ;

marriage vow. Only women who had led is no intimation.

tiiere But they are good
virtuous lives were to be received. That the works which in her married life she faithfully
apostle does not intend to place a stigma on performed, and which therefore show her to
remarriage, and make it a bar to reception be worthy of this provision for her destitute
into the number of widows sup|)f>rted by the and widowed old age. Hence he names the
church, is evident from the followii\g consider- prominent virtues of a Christian matron, the
ations 1. He expressly directs; in verse 14, head of a household; and if in her married
:

that the younger widt)ws remarry, and affirms, and [Link] da^'S these virtues have been
iu Rom. 7:1-3; 1 Cor. 7:8, 9, 39, the right- shown in her, this was to be received as evi-
fulness of remarriage. 2. There is no ade- dence of her worthiness to be enrolled among
quate evidence of a public sentiment against the widows. Examples of the good works re-
remarriage in the apostolic age; this feeling ferred to are now specifically cited. If she
arose at a later period, as a natural outgrowth have brought up children well, success-
of the false asceticism, whose beginnings the fully brought them up, her own or others'. If
apostle deprecates in this Epistle. 3. Even she have lodged strangers was hospitable
were it shown that such a sentiinent existed at to strangers, a duty constantly insisted on in
that time, wholly unlikely that the apostle
it is the New Testament. (3:2; [Link]!:13; [Link]:?.)
would even by a temporary conces-
foster it, If she have washed the saints' feet.
sion ; for such a feeling is in its nature wholly If her home had been freely open to Chris-
false, and is subversive of a fundamental tians, who in that age specially needed hos-
human right. 4. The language here does not pitality, and her heart had prompted her
require the reference to remarriage after death to perform for them, as Christ's servants, the
of a husband for, in the frequency of divorce,
; most humble services, such even as the hos-
and the general laxity of morals (a laxity in- pitable duty of washing their feet. In hot
conceivable in our Christian civilization), it countries, where only sandals are worn, this
was not an unusual fact that several living men necessary to hospitality, but it is usiuilly
is
had stood in the relation of husband to the done by servants. (Gen. 18:4;19:2; Luke7:4t; John
same woman, or that the woman, before her 13:14.) If she have relieved the afflicted
conversion, had been notoriously unfaithful was thoughtful and helpful to the poor, the
to the marriage vow. The language here sick, the sorrowing, and the friendless. If
would perfectly apply to either of these cases. she have diligently followed every good
(Matt. u:3, 4; icor. 5:1.) Such a view is Utterly
worlt if her life was marked by kindness,
foreign to the spirit and doctrine of Paul, who benevolence, and by interest and effort for
specially warns Timothy against such an as- truth and righteousness. The apostle here
cetic tendency (4 3), and declares that " mar-
; depicts, with marvelous skill, the traits of a
riage is honourable in all." (Heb.i3:i4.) Com- true Christian matron, and enjoins tl)at only
pare, for more full discussion, notes on ch. 3 2. such as have shown them .shall he admitted to
:

The widow therefore whose former marriage the privileged position of widows supported
relations had been discreditable was not to be 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 when they have waxed wanton against Christ, they
uiarry ;
12 desire to marry; having cundeuination, because
12 Having damnation, because they have cast off
their tiist laith.

stTved to deter from a vicious and selfish life, wanton desire, they will seek a remarriage.
by being restricted to those who had been This will become in tliem a dominant passion
virtuous and benevolent; and the history of and purpose, coloring and directing their
church cliarities abundantly justifies the wis- spirit and life. Their sin was not in their re-
dom of such a restriction, "Particular care marriage, to which, indeed, the apostle here
ought to be taken to relieve those, when they counsels them, but in the wanton desire for it,
fall into decay, who, when they had where- which led to a condition of mind and a course
withal, were ready to every good work." of conduct such as involves the loss of that
(Uenry.) faith which thej' had at their conversion.
III. 11-16. Widows UNDER Sixty Years 12. Having damnation {condemnation)
OF Age are not to be Enrolled among from God; not necessarily, however, eternal

THOSE Sustained by the Church. 1. Rea- condemnation, but as erring children falling
sons for excluding such from the list: (a) under his displeasure and consequent chastise-
Their liability to fall under the influence of ment. Perhaps, also, the condemnation is not
wanton desire, seeking remarriage, and thus to be excluded which their conduct called forth
to come under condemnation, by indulging a from others, and even from their own con-
frivolous, earthly, sensual disposition, incon- sciences. Because they have cast off
sistent with their original faith in Christ, (b) their first faith. In yielding to such an
Their danger, if thus relieved by the church earthly, sensual disposition, thej' showed that
of the necessity of self-support, of becoming in heart they had fallen away from their orig-
idle gossipers and tattlers, and in this way in- inal faith in Christ. "The writer 'by faith '

jurious to themselves iind others. (11-13.) 2. understands the inner faith-relation to Christ,
It is the apostle's will, therefore, that the the real faith-life, which to him is always es-
younger widows marry, and assume the duties sentially conditioned on a good conscience
belonging to heads of families; and the rec- and a fulfilling of moral duty. So now here:
ommendation to this finds emphasis in the these wanton, husband-seeking widows came
fact, that some younger widows, who had into a condition in which they lay on
. . .

been placed on the widow's list, had already themselves condemnation." (Beck.) 'First
become an occasion of scandal, havingyielded faith here does not, as some suppose, signify
'

to temptation. (14,15.) 3. If, however, they a formal promise of perpetual widowhood,

do not remarry, their Christian relations or made on being enrolled among the widows;
friends, should they have such, ought to for of such a promise there is no trace in Scrip-
assume their support; that the church be not ture, and it is in itself wholly foreign to the
burdened, but have means to support those spirit of the gospel. This vow, like the office
whose age and desolation make them widows of presb^'teress with which it was connected, is
indeed. (IG.) not found in the Christian Church until more
II. But the younger widows refuse than a century after this Epistle was written,
decline to put widows less than sixty years old a period when the asceticism which the apostle
on the list of those supported by the church. here deprecates had triumphed in the church.
For when they have begun to wax wan- It was easy for Tertullian, and the Fathers
ton against Christ wnxed wanton; "in- who followed him, to find here a vow of wid-
cited by sensual desire." (Grimm.) 'Against owhood, because in their age celibacy had
Christ'; indulging in such wanton desires, come to be regarded as superior to marriage;
they are in spirit and conduct in opposition to butsurely a sober and reverent exegesis should
Christ. It is " to surrender oneself to a carnal reject so false a principle of interpretation which
and luxurious course of life, as antagonistic to imputes the perverted ideas of that far later
the claims and calling of Ciirist." (Fair- period to the simple, pure words of God. The
bairn.) They will marry rather, as Revised Most High nowhere puts dishonor on marriage,
Version, desire to marry ; yielding thus to that first and holiest institution lie established


Ch. v.] I. TIMOTHY. 63

13 And withal they learn to be idle, wandering about 13 they have rejected their first i pledge. And withal
from Ikjusu to house; and not only idle, but tattlers they learn also lo be idle, going about from house to
also and busybodies, speaking things which they ought house; and not only idle, but tattlers also and busy-
not. 14 bodies, speaking things which they ought not. I
14 I will therefore that the younger women luarry, desire therefore that the jounger -ividuim marry,
bear children, guide the house, give uoue occasion lo bear children, rule the household, give nolie
the adversary to speak reproachluUy.

IOt. faith 2 Or, women.

on earth ; and all attempts of man to set aside the dangers always consequent on idleness.
or to lower and degrade this primal ordinance And not only idle, but tattlers also
of Iieavcn have perpetually tended, not to loose,or trifling talkers, tale-bearers. And
holiness, but to the degradation of woman busybodies meddling in matters that do

and the diffusion of immorality through so- not concern them, mischief-mailers. Speak-
ciety. Tiie interpretation here of such a vow, ing things which they ought not. The
while thus doubtful as resting on a palpable common results of idleness h makes gossips, :

anachronism and as adverse to the spirit of the tale-bearers, meddlers in other people's mat-
gospel, is also inconsistent with the language ters. The inspired pen has here drawn the
and context. For 1. Failh (n-iVris) is used to true picture of many an idle and worse than
'
'

express a vow or promise only in rare and ex- wasted life, degrading, bemiring itself in the
centicnal cases, where the context clearly filthy slime of social gossip and scandal, instead
indicates the departure from the usual sense. of ennobling and elevating itself in the service
2. No intimation is given, by transitional word of Christ. The remedy for this, as iiere indi-
or otherwise, that the apostle, at on them as far as possi-
verse 9, cated, is in devolving
changes his subject from the temporal support ble the duty of self-support, and in encouraging
of widows to their induction into a church them to re-enter the married state, as opening
ofRce; on the contrary, verse 16, wliich clearly to them their natural sphere of development
relates to the temporal support of widows, and usefulness.
shows tliat the subject remains unchanged 14. I will, therefore, that the younger
through the whole passage, from verse 3 to women marry. '"Women,' supplied in the
verse 16. The plain meaning is, therefore, Common Version, is not found in the Greek;
that in giving themselves up to a frivolous, and
widows here form the subject of the
as
earthly, sensual disposition and habit, they context, it is plainly of them the apostle speaks.
destroyed the simplicity and purity of that In view of the ill results which have followed,
faith in Christ which they had professed in and which, in the nature of the case, will be
baptism, and from which issues a life dedicated likely to follow the reception of the younger
to God. "If this faith referred to a ])romise widows among those supported by the church,
not to remarry, it could not be called their therefore he gives it as his apostolic counsel and
'first faith.'" (Whitby.) Thus Calvin, Ben- desire that they remarry, because this would
gel, Fairbairn. place them in normal and safe relation.?. Bear
13. And withal they learn to he idle, children, guide the house. Thus placed in
wandering about from house to house the varied duties of the home life, as presiding
a further reason why widows under sixty over a family, they would be preserved from
should not be taken into the number sup- temptation and would be likely to honor the
ported by the church; for, thus freed from Christian profession. Give none occasion
the necessity of self-support, they fall into to the adversary to speak reproachfully,
i lleness, with all the evil dispositions and 'adversary,' probably here referring to the
habits it engenders. The apostle uses the Jew or Gentile opposer of the gospel, who was
present tense because he is ."^peaking of an evil ever seeking occasion for reproach of it in the
which must ntiturally result from such a cause failings and misconduct of those who professed
and which was already apparent. (Ver. is.) it. (Tttos2:8.) "He who is of the contrary
The facts, therefore, justified this restriction part." (Phil. 1:28.) Here, as elsewhere, the
as to age; younger widows, thereby- apostle presents home life as woman's best
for the
left to their own resources, would be impelled refuge from social dangers, and as the true
to honorable industry and be preserved from nursery of the purest and noblest womanly
64 I. TIMOTHY. [Ch. V.

15 For some are already turned aside after Satan. lo occasion to the adversary for reviling: for already
16 If any man or wuiuan that believeth have widows, IG some are turned aside utter Satan. If any woman
let theui relieve them, and let not the church be that believeth hath widows, let her relieve them,
charged; that it may relieve them that are widows and let not the church be burdened; that it may
indeed. relieve them who are widuws indeed.

virtues; and that asceticism which forbids widows. Most of the oldest manuscripts, as
or depreciates marriage he regards as the the Sinaitic, Alexandrian, and Ephraim, witli
prolific fountain of social degradation and some verses, read : If any woman that be-
wrong. All history has confirmed this teach- lieveth. The words, prefixed in the Common
ing of Holy Writ; the virtue, and conse- Version, 'man or,' were probably added in
quently the strength and welfare, of any peo- later manuscripts as a correction, because the
ple is in its homes. The destruction of family mention of woman
only seemed singular. But
life has always wrougiit social demoralization the here speaking speciallj' of
apostle is

and national ruin. The only occasion when woman's duty, and would perhaps naturally
Paul discouraged marriage was in the presence speak of the female, rather thtin the mtile,
of impending persecution, when he counseled head of the family, because she also would be
temporary abstinence as "good for the present most nearly affected by the addition of such
distress," but even then accorded perfect free- widows to the family.
dom to each to act in the matter as his own The fundamental conceptions of church
convictions might dictate, (icor. 7:7,8,26, 32-34.). charity unfolded in this passage have been
15. For some are already turned aside justified by all experience in eleemosynary
after Satan. Referring doubtless to well- work. Indiscriminate charity has alwaj's
known cases at Ephesus, where young widows, proved a serious evil. In the beneficiaries, it
after being enrolled among those supported by has fostered indolence and pauperism, with all
the church, had shown these tendencies to the vices that attend them while in the bene- ;

evil, and had thus given occasion for reproach. factors, it has constantly tended, from the pal-
This fact he presents, not merely as a wtirning pable evils resulting, to dry up the fountain of
to others, but as a reason for the restriction, beneficence. Hence the divine wisdom of the
apparently now first made, as to age in the re- method here 1. The charity is to
prescribed.
ception of widows, and for tlie direction that be bestowed in such spirit and manner as not
the younger, instead of relying on church sup- to degrade, but to elevate and benefit the
port, should remarry. need^'. 'Honor widows,' as recognizing their
16. If any man or woman that believ- relation to Christ, and the relief bestowed as
eth have widows, let them relieve them. bestowed on Christ, who is represented in
An extension of the duty enjoined in verses tliem, as suffering members of iiis bod.y. fMatt.

4, 8, requiring the relief of widows more dis- 2,T : 40.) All almsgiving should be done as unto
tantly related than mother or grandmother. Christ, in such manner as to preserve and
and
Probably also the special reference is, as the develop a genuine self-respect in the recip-
context suggests, to those among the younger ient. 2. The church should assume the full

widows who for any cause did not remarry, support only, () when age and desolation
and who, if they had children, might not be exist such as preclude self-support and relief
able to derive support from them in conse- from kindred and (6) when the previous
;

quence of their yet tender age. To such a character and life have been such that the re-
widowed relative, though more distantly re- cipient is a fitting ward of the church, and
aunt or niece, it is the
lated, as sister or cousin, will not bring dishonor on the bounty be-
duty of Christian kindred or friends to supply stowed. The cliurch will, indeed, show kind-
needed relief. And let not the church be ness, as far as in her power, to all needy ones,
burdened, that it may relieve them that and even to the unworthj- but, as regards ;

are widows indeed. Relieved of the burden widows, she is not to assume i\\G full support,
of supporting these younger widows and such and thus make wards, of an\' except such as
as had relatives, the church could reserve its present these conditions. This restriction of
means for the support of those who, being honorable support to the aged who also had
without kindred, and of an age incapable of previously borne an honorable character,
self-support, are, in a true and absolute sense. would serve at once to stimulate the charitable
 ; :

Ch. v.] I. TIMOTHY. 65

Let the elders that rule well be counted worthy of

17 Let the elders that rule well be counted worthy of
double honour, especially they who labour in the woi"d double honour, especially those who labour in the
and doctrine.

contribution of the church for this object, by is encouraged also by the assurance that the
the assurance that it was well bestowed, and real character, however concealed, will sooner
to make the provision an encouragement, not or later be fully manifested. (:^4, 25.)
to improvident and unworthy living, but to 17. Let the elders that rule well that
the prudent and virtuous conduct of life. is, who are distinguished for success in
those
In the possible event of a bereft and helpless presiding over the church and its interests;
men who show marked ability in developing,
old age, every true wife and mother had the
hope that in the bosom of the church she organizing, and guiding the activities of the
would find an honorable refuge from want church, and in the care and help of souls. Be
while yet the church, in offering to her such a counted worthy of double honour rather,
prospect, did not encourage idle and vicious of d(juble consideration, involving here, as in
living, by opening an asylum for the improvi- ver. 3, a consideration or regard which finds
dent and undeserving. 3. Christian cliarity expression in pecuniary reward. Observe
should find its outlet, not so much through they are not to receive double compensation
public, organized church work, as through in- as a mere gratuity, but are to "be counted
dividual, private acts of kindness. Hence the worthy" of it. It is their due, and is to be
apostle throughout this passage seeks to de- paid, therefore, as a just debt. Thus always
velop to the utmost private beneficence in the in the Bible the payment of God's ministers
:

relief of the need^^ and to reduce within the is never made a gratuitj-, but always a matter
smallest possible limit the sphere of public, of obligation. Especially they who labour
formal church support, (ver. 4, 8, to, i6.) For, as in the word and doctrine, or, in preaching
it respects both the" benefactor and the recipi- and instruction. This does not imply, as some
ent, personal rather than oflBcial beneficence have supposed, two distinct orders of elders,
is that which confers tlie richest and most one order only ruling, and the other both
ennobling blessings. ruling and preaching; for, according to uni-
17-25. Directions Respecting the Com- form New Testament testimony, the double
pensation, Discipline, and Selection of function of ruling and preaching belonged to

Elders. 1. Elders who excel in the pastoral all presbyters. For 1. The qualifications for
office, especially those who give themselves to both these duties were required for admission
preaching and instruction, are entitled to liberal to the office (3:2,4,5; Titus 1:9); nonccould enter,
compensation, as is shown from both Scripture unless both "apt to teach" and qualified "to
and reason. (17,18.) 2. Discipline should be take care of the church of God." 2. Teach-
instituted against an elder only when the ing is everywhere found combined with ruling
charge is supported by the testimony of two or in the fimctions of the elder. Paul, in address-
three witnesses; but those who are convicted ing the elders of Ephesus, projioses to them
as living in sin should be rebuked before the his own work, both in spiritual oversight and
whole church, that the rest may fear to sin. in public and private teaching, as an example,
(19, 20.) 3. In dealing with the elders, Tim- illustrating and enforcing their duties, (acism:
othy is solemnly charged, as in the sight of Thus elsewhere: "Remember
20,21.28,31,35.)

God and Christ and all holy beings, to observe them that have the rule over you, who have
these instructions, acting without prejudice or spokenunioyon the word of God." (Heb. is: i7; 7,

partiality; as also to avoid rashness in setting 1 "With thcsc plain statements this
Thess. 5: 12.)

men apart to the eldership, since, otherwise, [Link] is in full accord it furnishes no evi- :

by his neglect to ascertain their character, he dence of a class of ruling elders, distinct from
would become a virtual sharer in their sins, if those who preached. The simple and natural
they proved unworthy. (21,22.) 4. As men are interpretation is this: The apostolic churches,
difterently constituted, some revealing plainly certainlj' the larger ones like that at Ephesus,
and at once their real character, while others had a plurality of elders; biit all of these,
conceal it, he is urged to use caution and though of equal authority and like function,
patience in forming his judgment of men, but 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 Thou shalt not muzzle the ox when he treadeth
worthy of his reward. out the corn. And, The labourer is worthy of his
li) Against an elder receive not an accusation, but 19 [Link] an elder receive not an accusation,
before two or three witntsst-s. except at Uie muulh of two or three witnesses.
2j Them tha', sin rebuke before all, that others also 20 Theiu that sin reprove in the sight of all, tlial the
may lear.

gifts. While one was eminent in the pastoral of the people, (l Cor. 9; ll-U: Gal. 6:6; 1 [Link]. 5: 12, 13.)

cure, another excelled in preaching; and still And, The labourer is worthy of his re-
another was distinguished in hoth these depart- ward probably not intended as a quotation,
ments, and, thus specially gifted, devoted his but language used by the apostle as a common
whole time to the office. It is of this class maxim, as indeed it is also used, for a like

Paul here speaks those wlio not only rule purpose, by Christ. (Mau. [Link]: Lukeio: 7.) It is

well, but also excel in public instruction, and not improbable -that the apostle knew of its use
who consequently devote themselves wholly by Christ; but had he intended to quote as
to the work. These, he says, should receive, from Christ, he would hardly have quoted it
not the ordinary compensation given to elders, as " Scripture," but would have named Christ
but a double or larger compensation, propor- as authority. Thus Calvin, Hulher, Wiesinger,
tioned to the greater time and labor given to Alford. Some, however, insist on its quota-
the office. tion from the gospels, and cite 2 Peter 3 16, :

18. For the Scripture saith, Thou shalt as proof that the books of the New [Link]
not muzzle the ox that treadeth out the were already regarded as a part of "Scrip-

corn or, while treading out the grain. The ture." Thus all the ancient interpreters, and
quotation, taken from Deut. 25 4, and intro- among the later, Macknight, Scott, Words-
:

duced by 'for,' is designed to enforce, as a worth, Fausset, and others.

duty, the honorable support of those who give 19. Against an elder receive not an
themselves wholly to the ministry. In Pales- accusation, but before two or three wit-
tine, then as now, threshing was ordinarily nesses
or, upon the tefitiniony or authority

done by oxen, which were driven over the of two or three vntnesses. The meaning is,
sheaves, opened and spread on the threshing- not that an elder should not be convicted
floor, to separate the grain from the straw, except on .such testimony, for in all cases
either simply bj^ treading it willi their feet or the Hebrew law required two or three wit-
also by bruising it with a heavy threshing- nesses to convict (Deut. 17 6; 19 15;
Matt. 18 16), : : :

wain drawn after them. (Hoseaio: ii.) The though a citation for trial might be made on a
farmer sometimes begrudged the poor animals charge brought by one witness, but that an
the occasional tnouthfuls of straw and grain accusation should not be entertained, judicial
snatched while treading, and therefore muzzled proceedings should not be instituted, unless

the oxen. This God forbade a prohibition, two or three responsible parties attested the
which, while applying literally to oxen, the charge. This is required, as a special ])recau-
apostle declares (icnr. 9:9) was intended to tion, in the case of the elder, both because his
teach, reasoning from the less to the greater, position creates a presumption in his favor,
the duty of a generous regard for all who and because, as a minister, he is peculiarly
serve us, especially for the ministers of the exposed to malice, and his reputatitm and
gospel. If God would have men tenderly influence might be [Link] injured bj' the
regard the needs of oxen, while preparing entertaining of a charge, though on the trial
grain for the earthly garner, much more he was acquitted. The influence of even the
would he have the church care tenderly for best minister might be destroyed, if idle
the needs of the ministrj% who, toiling in God's gossip and social tattling were accounted a
spiritual harvest, are preparing souls, as grain sufficient ground for serious charges and judi-
of priceless value, for the garner in heaven. cial proceedings.

The duty of a generous support of the minis- 20. Them that sin or, are sinning that
try isenforced by Christ himself (Matt. io:9, lo; is, are convicted as living in sin. It refers not
Luke 10: 7); and OUT apostlc elscwhero, with to such as are
" overtaken in a foult" (Gqi. 6:t),

great eari^estne^s, pressess it on the consciences 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 21 rest also may be in fear. I charge thee in the si^ht
Christ, aud the eh ct angels, that thou observe these of tiod, and Ihrist Jesus, and the elect angi;!.-., that
things without prefcrriug one before another, doing thou observe these things without prejudice, ooing
'

uotliiiig by purtialiiy. 22 nothing by paniality. Lay liaiuls hastily on no

22 l^ay hands suddenly on no man, neither be par- man, neither be partaker of other men's sins; keep
taker of other men's sins: keep thyself pure.

I Or, pr^erence.

become liiibitual. This direction, as the con- the universe, the apostle lays this charge on
text suggests, rehites to tlie case of elders who his assistant, requiring him to act in the affairs
are convicted as living in sin; and the lestric- of the church, and especially in those relating
tion to these is necessary, if we accept, with to the ministry, as in full view of this august,
some, the reading, but them that sin, which but invisible Presence. The interest and par-
is found in some old manuscripts. It is, how- ticipation of angels in the events of this world,
ever, given in a general form, and the direc- especially in the work of redemption, are seen
tion really applies to all who publicly sin. in Matt. 18:10; Luke 15:10; 1 Cor. 4:9;
Rebuke before all before the whole church. Heb. 1:14; 12:22. That thou observe
The made their these things referring to the things en-
public position of the offenders
sin puldic, and there was, therefore, the more joined. (ver.19,20.) Without preferring One
danger of its infecting others. A public rebuke before another or, without prejudice or
in such case would at once vindicate the church prejudgment. He is not to prejudge any case,
from complicity with the sin, and deter others but to bring to the investigation a calm, un-
from falling into it. This injunction does not biased, judicial mind, prepared to weigh fairly
conflict with that in ver. 1 for there the apos- the evidence, and to decide strictly according
:

tle is speaking of personal, private rebuke, to truth. Doing nothing by partiality

while here he speaks of a formal church cen- not only is he to avoid an intellectual pre-
sure, after due public conviction, and which judgment, but he is to act with impartial heart,
therefore would be administered as from the without bias of feeling, allowing neither affec-

church. That others also may fear that tion nor aversion to influence his decision for
is, the rest of the church. Compare 2 Tim. one against another. The consciousness of
4; 2; Titus 1 10-13. The public rebuke would the presence and gaze of the heavenly world
:

tend to deter others from falling into the sin would lift him above passion and prejudice,
thus solemnly reprobated. and fit him to act with caution and impartiality

21. I charge thee before God not an in the discipline of the church, and especially
adjuration, but a solemn charge, given as in of the ministry.
full view of God and Christ and holy angels, 22. Lay hands suddenly (hastily) on no

who are conceived as witnessing and joining man that is, without due inquiry and delib-
in it. The apostle, in giving the charge, and eration. Some refer this to an imposition of
Timothy in fulfilling it, are under the direct hands customary on the readmission of' ex-
gaze of the spiritual world. Compare 1 Thess. cluded persons to the church; they regard
4:6; 2 Tim. 2 14 4:1. Others interpret of this verse, therefore, as a caution against the
: ;

the future judgment, when the whole spiritual hasty and inconsiderate restoration of such to
universe will be present, and each human life church fellowship. Such a custom, without
will be revealed in that solemn and glorious doubt, existed in the third century, as it is
Presence. And the Lord Jesus Christ mentioned bj' Cyprian; but as it is nowhere
the word 'Lord' is not in the Sinaitic, Alex- alluded to in Scripture, as Paul uses " the iaj'-
andrian, Claroinontanus, and other old man- ingon of hands" in these Epistles only of ordi-
uscripts, and is wanting in many ancient ver- nation (*:!*. 2 Tim. 1:7), and as the Fathers near-
sions and Fathers. And the elect angels est to the apostolic age so interpret it. the
referring to the holy angels, as distinguished phrase should probably be understood here of
from the "angels which kept not their first ordination to the ministry. The hasty admis-
estate." 'Elect' designates them as the special sion of men to the ministry Wf>uld be likely to
objects of God^s b)ve, and the chosen minis- result in ministerial irregnlaritiesand oflx'nses;
ters of his will. It is as in the presence of the caution, therefurc, against hasty ordination
God and Christ and all holy intelligences in is here naturally connected with the subject of
68 I. TIMOTHY. [Ch. V.

23 Drink no longer water, but use a little wine for 2o thyself pure. Be no longer a drinker of water, but
thy stomach's sake and thine often intinnities. use a little wine for tliy stomach's sake and thine
2i .Some men's sins are open hefurehand, going before 24 often infirmities. Some men's sins are evident,
to judgment and some men. they follow after.
;
going before unto judgment; and some men also

ministerial discipline. all the older inter- quate, and beyond which we need not pass.
Thus
preters, with Grotius, Macknight, Van Oos- For thy stomach's sake and thine often

terzee, Alford, Fairbairn, and others, among infirmities or, oft-recurring ailments. A
the modern. (3:6.) Neither be partaker little wine, in the apostle's judgment, was

of other men's sins as he would be, if, required as a medicine. Timothy was afflicted
through want of due consideration in setting with bodily weakness, often recurring, and
apart ministers, he should appoint the un- doubtless hindering his work; and Paul sug-
worthy, and thereby scandal come on the gests wine as the remedy. "These frequent
church. Even Christ, when choosing the infirmities perhaps explain the timidity of
twelve apostles, decided on the persons to be Timothy's character." (Farrar.) This mor-
set apait only after most of them had been bid timidity might impair the vigor and firm-
with him for at least a year, and then only after ness so essential in the administration of
a night spent in prayer. (Luke6:r2.i6.) Paul discipline, especially in the discipline of pres-
and Barnaba-, in their first mission, though byters and hence this direction in regard to
;

tliey made many converts on their outward care in giving increased tone to his bodily
journey, did not ordain elders until they re- health. Thus Alford. Two suggestions may
turned homeward, when there had been time here be made: 1. It is the duty of ministers
to test the character of the converts, and a to exercise due care for their health ; there is

wise judgment was possible in making selec- neither wisdom nor piety in neglecting means
tion for official and responsible station. (Actsi*: to secure and retain that bodily vigor on which
ji-23.) This caution in appointing to the sacred usefulness must so largely depend. "God
which appears so conspicuously in Scrip-
office, wills that people should take all due care of
ture,should be sacredly observed; for the their bodies. As weare not to make them

church and the presbytery which neglect it our msisters, so neither our slaves; but to use
become sharers in the sins of those whom they them so as they may be most fit and helpful
thus recklessly place in positions of trust and to us in the service of God."
(Henry.) 2.
authority. Keep thyself pure literally, No inference can be drawn from
this passage

thyself [Link] pure, that thou mayest be fitted for the use of wine as a beverage; it is here

to rebuke sin in others. 'Pure,' not merely advised solely as a medicine, in view of oft-
ailments. Indeed, the fact
chaste, but, iji reference to the whole outward recurring bodily
life, blameless, holy. (2 Coi- 7:n; [Link]. 4:S; 1 John that Timotliy was himself an abstainer, and
3:3.) Present in thyself an example of purity, that the apostle only advises wine as a remedial
so a*s to be prepared to demand a like purity agent, suggests
that Paul did not favor its use
Plainly, no one can rightfully
in those who would enter the sacred office. as a beverage.
" While thou hast to act as judge upon other plead the sanction of Paul for the use of wine,
men, be morally pure thyself." (Ellicott.) unless he has the bodily ailments for which
23. Drink no longer water, but use a alone Timothy was advised to use it.

little wine literally. Be no longer a vjater 24. Some men's sins are open before-
drinker; that is, one who makes water his hand requiring no difficult investigation to
exclusive drink. It seems that Timothy was discover and expose them.
Going before
a total abstainer from wine. The reason of to judgment. They are "crying sins";
this is not stated, but probably he abstained as plain, open
violations of God's laws, thus

an example, to deter others from the use of 'going before,' or anticipating judgment.
strong drink, which then, as now, was a pre- And some men they
follow after. Their
vailing and destructive vice. Some suppose sins being concealed, stand revealed
only after
that an ascetic tendency restrained him; but investigation, or by their results. Such men,
the apostle bases his advice to 'use a little under a fair exterior have a rotten character;
wine,' not on this ground, but solely on the and only careful inquiry, or the developments
needs of his health a reason in itself ade- of time and providence, will reveal it. Thus
 2

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.

LETtlieir
as many servants as are under the yoke count 1 1 Let as many as are ^servants under the yoke
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 Christian slaves are not to despise their au-
trial or judgment. thority as masters, because they are brethren
25. Likewise also. This difference in in Christ; but all the more to render them
the manifestation of character in the wicked service, because those who receive the benefit
is also seen in the righteous. The good of the service are believing and beloved.
works of some are manifest beforehand 1. Let as many servants as are under

they stand out before the eyes of all, reveal- the yoke. Tlie word here translated 'servant'
ing at once and distinctly the true character (SouAos), signifies 1. A s^ye, one held in in-
:

of those who perform them. And they that voluntary servitude. Thus 1 Cor. 7 : 21 ; Gal.
are otherwise cannot be hid that is, the 3 ; 28; Col. 3 : 11; Rev. 6 ; 15, in all which
good works that are not now openly manifest the bond-servant is contrasted with the free
cannot be hid. The good works of others are man. Possibly also, as in Matt. 18 2.3-26, it :

less openly manifest, rendering it more diffi- sometimes designates servants in general. 2.
cult to decide as to their character; but even A servant, or one who voluntarily submits his
in these cases their righteousness will sooner will andoapacitytothesway of another. Thus,
or later be revealed. It is an eternal law that " Whosoever committeth sin is the servant of
ciiaracter, whether good or bad, tends to reveal sin" (john8;34); and "servants of sin," "ser-
itself, and will in the end stand forth distinctly vants of righteousness." (Eom. C 16-22. ) In thlS :

apparent. "There is nothing covered that sense, as self-devoted, without reserve, to God,
shall not be revealed, and hid that shall not Christians are called "the servants (SoOAoi) of
be known." (m;.u. lo 26.) The design of verses God." (iPeter2: 16.) 3. A .9erHY, as One who
:

24 and 25 is at once to encourage and to cau- is not only devoted absolutely to God, but who
tion Timothy in reference to the judgment of is also set apart by him for a special service.
character necessary in setting apart men for Thus Paul is "a servant of God" (Rom. it i:
the ministry, and in the disciplinary work of Pi'iiii), and the other apostles, (j^imes i : i ,-

the church. The task was difficult, requiring Peter 1: Judel) SO also MosCS (Rev.l5;3). and
1 :
;

great caution and discrimination, because men even Christ (p'''1- 2 7). In these case? involun- :

are so differently constituted as to the mani- tariness is excluded from the conception, and
festation of character. Hence, he should the word designates one whf> yields himself,
exercise patience, forming no hasty judg- in the voluntary self-devotement of all the
ment, contenting himself with no partial, faculties of his being, to the will and service
imperfect investigation and should proceed of God. Here the words "under the yoke"
;

in ordination or discipline only after thorough show that the term is used in the first sense
examination and trial, assured that patient s/ove.t, bondmen,
in a state of involun-
investigation and the testing of time will at tary servitude. Count their own masters
last develop the real character, however con- worthy of all honour. The Christian slave
cealed. was not to suppose that, because of his exalted
heavenly calling, he was released from the
Ch. 6:1,2. Duties of Christian Slaves duties of his earthly station rather, his pro- ;

TO THEIR Masters. 1. If the masters are fession as a Christian should lead him to still
unbelievers, they are to render to them all higher fidelity to them, so that his master,
due honor, averting the reproach to God and though unbelieving, would be compelled, by
his gospel which the opposite course would his cheerful and faithful service, to acknowl-
occasion. 2. If the masters are believers, edge the excellence of his religion [Link] of


70 I. TIMOTHY. [Ch. VI.

2 And they tliat have believing masters, let them not 2 And tliey that have believing masters, let them not
despise tlieiu, because they are brethren but raiher do
: despise them, because tliey are brethren; but let
them service, because they are faithful and beloved, par- I
them serve them the rather, because they that ' par-
talce^'s of the benefit. These things teach and exiiort. I take of the benetit are believing and beloved. These
things teach and exhort.

; Or, lay hold of.

blaspheming tlie Christian's God

freedom is to be chosen rather than bond-
aiul the gos-
pel. (Titus 2: 9, 10.) That of God aiid age; but if the yoke may not be broken, be
tlie iiaiiie
his doctrine be not blasphemed. It was not restive under it. Rather look on thy
charged against Israel, " The name of God is position as the post of duty divinely appointed
Llasphemed ainong tlie Gentiles through you." for thee, and serve therein as doing service,
(Rom. 2:24.) The avoidaiice of all occasion of not to man, but to God. It thus elevated the
reproach on the part of unbelievers is specially character and blessed the life of the slave, by
enjoined on Christians. (Titus 2 5, 10.) :
exalting even his menial toil into a Christ-
Slavery formed a prominent feature in the service, at once ennobling and divine; and
ancient world. In the chissic period, Athens the Christian, while in outward relation a
is said to have had twenty thousand free men bondman, was in spirit the Lord's free man.
and four hundred thousand slaves. Gibbon See 1 Cor. 7 20-24 Eph. 6:5-8; Col. 3 22; : ; :

estimates that in the apostolic age the slave Titus 2 9; 1 Peter 2 18-21.
: : On the other
population in the Roman Empire equaled hand, the great doctrines, that God made all
that of the free, an estimate which, though men of one blood, and, therefore, by nature
usually regarded as too low, makes the num- equal in rights; that Christ "gave himself a
ber of slaves at least sixt3' millions. Acquired, ransom for all," and before him, therefore, all
originally, either from captives taken in war believers, as alike redeemed by his blood and
or from slave dealers, this vast multitude, made members of his body, are essentially
forming half the empire, were held in per- equal, without distinction ofbond or free;
petual servitude, and were bought and sold
and that in the church, all alike the slave
like cattle in the market. Servile insurrec-
and the free man have an equal voice, and
tions were frequent, and were terrific in the stand on the same footing: these primary,
passions they developed, and the devastation essential principles of the gospel, as they per-
and blood that attended them. It was an must destroy all arbi-
meated Christian life,

ever-present, ghastly peril, a terrible force, trary, oppressive social distinctions, and create
which, like a pent-up volcano, momentarily a Christian civilization, in which all men would
threatened to break forth, and overwhelm in find equality before huirian law,' as they had
destruction the whole fabric of the Roman equality in the sight of God. Indeed, the ex-
state and civilization. This gigantic social press injunctions laid on Christian masters
wrong Christianity met. insured to the slave even then, if not an imme-
It did not, however,
propose an instant and violent disruption of diate legal emancipation, at least the essential
the slave's bonds; for thus it could only have advantages of freedom. (Eph. 6:9; Gat. 3 28 coi. : ;

made itself a terror to society, as fomenting a 4:1.)

socialistic revolution, and menacing the de- 2. And they that have believing mas-
struction of that social order on
which the ters Christian slaves wliose masters are also
security of life and property depends. But Christians let them not despise them,
it antagonized the evil, as Moses had done in because they are brethren an obvious
the earlier Dispensation, not by formal enact- danger. In the spiritual kingdom they were
ment abolishing at once the civil relation, but one in Christ Jesus, brethren invested with
by the inculcation of principles and the estab- equal rights; and they might easily think that
lishment of relations, such as must inevitably this destroyed the earthly relation of master
work its ultimate removal. It did not pro- and slave. But this new and higher spiritual
claim civil freedom to the slave, but it gave relation, the apostle insists, though it must
him a spiritual freedom, which ennobled and [Link] influence. and modify the civil rela-
blessed even his servile condition. It taught tion, did not dissolve it. Spiritusil enfran-

him, "If thou mayest be free, use it rather" chisement was not civil enfranchisement. In
Ch. VI.] L TIMOTHY. 71

3 If any man teach otherwise, and consent not to 3 If any man teacheth a differeut doctrine, and
wholesome words, even the words of our Lord Jesus conseulelh not to sound words, (< the Words (if
'

Christ, aud to the doctrine which is according to godli- our Lord Jesus Christ, aud to the doctrine which
ness;

1 Gr. healthful.

earthly station they were still master and regard piety only as a means of earthly gain.
slave; and he forbids that Christiitn slaves, (4,5.)
taking advantage of their spiritual equality 3. Ifany man teach otherwise that is.
with tiieir masters, should cease to honor and any other doctrine than that here tauglit, re-
obey them But rather
in the civil relation. ferring primarily to the instruction just given
do tlieni service, because, they are faith- in regard to slaves; but, as the form of state-
ful and beloved, partakers of the benefit ment is general, it perhaps ccnnprehends all
or, but all the more serve them, because they teaching contrary to that of the apostle. Com-
who partake of the benefit are believing and pare ch. 1 3-7. It seems probable that the
:

beloved, or, because they who (in return for false teachers referred to in this Epistle, among
benefits conferred) receive the benefit (of the other perversions of tiie gospel, taught a false
service) are believing and beloved. The word view of Christian freedom and social order,
here translated partakers signifies to receive socialistic and anarchical doctrines, adapted to
in return for something, as a reciprocal bene- infliime the ditferent classes of society against
fit. It implies that, while the masters received each other, and to excite a social revolution.
the benefit of the slaves' service, that was in They thus made Christianity a mere instru-
fact only a reciprocation of benefit received ment for the reorganization of society, and the
by the slaves from the masters. The passage securing of political and social equality. It is
thus aflords, perhaps, an inlook upon the rela- evident that such teaciiing, while it wholly
tions of reciprocal kindness existing between ignored the spiritual significance and value of
masters and slaves in the apostolic churches. tlie gospel, must be in the highest degree dan-
Here the apostle teaches that the Christian gerous in a social condition where at least one-
character and relations of the master, who half the population were slaves. It could
shared tlie benefit of the slaves' service, in- result only in revolution and anarchy. Hence,
stead of prompting to discontent and disobe- tiie frequency and urgency with whicii Paul
dience, should rather prompt to a more cheer- inculcates on slaves the duty of obedience to
ful and heartj' service. These things teach their masters; while yet he nowhere affirms

and exhort the things relating to the honor the riglitfulness of the rehttion of master and
and obedience due from slaves to their mas- slave, but every wh<'re teaches doctrines and
ters. It was the duty of Timothy to teach establishes institutions which, with silent and
and guard the Christian slaves against the doc- potent force, must in the end work its destruc-
trine and spirit of servile insurrection, then so tion. And consent not to wholesome

widely and disastrcmsly threatening the foun- words or, does not accede to words morally
dations of society in the Roman world. healthful, adapted to the health of the indi-
3-5. The Evil Character and Influ- vidual soul and of society. Wholesome.' '

ence OF Him who, Opposing this Instruc- Compare 1 10; 2 Tim. 1 13; 4:3. Titus 1 : : :

tion, Teaches a Different Doctrine. 9, 13 2:1, 2. The gospel, faithfully preached,

;

He is characterized: 1. As one who does not tends to the moral health of a community,
assent to the healthful words of Christ, and to purifying, elevating, and ennobling men in
the teaching which accords with godliness. (3.) ever\' relation of life. It makes inen better in
2. As one who is puffed up with self-conceit, the family, in society, in the state, and thus
though he has in fact no right apprehension of uplifts and blesses the life of mankind, pro-
trutli, but is morbidly eager for needless and motes law and order, and diffuses intelligence
hurtful disputation. (4.) 3. The controversies and happiness. Even the words of our
thus fomented by him excite only evil passions Lord Jesus Christ. These health-giving
and continual animosities in such as are cor- words are the words of Christ, wlio ever
rupted in mind and bereft of the truth, who taught the patient endurance rather than the
evince their corruption and error in that they violent resistance of wrong. (Mf.. i .is-is.) Pos- :
 :

72 I. TIMOTHY. [Cn. VI.

4 He is proud, knowing nothing, but doting about 4 is accDrdiiig to godliness;he is puffed up, knowing
questions and stinfes of words, whereof couietii envy, nothing, but doting about que^lionings and dis-
siriie, railings, evil suriiiisiiigs, putes of words, whereof cometh envy, strife, rail-
5 Perverse disputings of men of corrupt luinds, and 5 iugs, evil surmisings, wrangliugs of men corrupted
destitute of the truth, supposing that gain is godliness iu mind and bereft of the trutti, supposing that god-
from sucli withdraw thyself.

own words as the and destitute of the truth rather, co7'-

sibly the apostle refers to his
words of Christ, since the gospel he preached rupted in mind and bereft of the truth; de-
was not received from man, " but by the reve- scriptive of the men to whom the preceding
lation of Jesus Christ." (oai. i : ii, 12.) And to characteristics belong, as 'envy, strife,' etc.
the doctrine which is according to god- Mind includes here the intellect as
(rbv voiiv)

liness doctrine that accords with and tends well as the moral nature; the whole inner
to godliness. man, mental and spiritual, is corrupted. (Titu
4. He is proud {puffed up) literally, en- 1 15.)
: The word rendered destitute means, not
veloped in smoke, besotted with self-conceit. barely without the truth, but bereft of the
(3:6.) " He is a vaporer, enveloped with self-
truth, either as for the time despoiled of the
conceit." (Beck.) "Commonly those are truth bj' Satanic temptation, or its permanently
most proud who know least; for with all their given over bj' God to judicial blindness, to
knowledge, they do not know themselves." "strong delusion that they should believe a

(Henry.) Knowing nothing or, although li^" (2 Thess. a:9-i2.) Perverted in their in-
he undersiands nothing, has no right appre- most life, they had neither susceptibility to
hension of the gospel, (i 7.) But doting spiritual truth, nor power to apprehend it.
:

about or, is sick about, is ^norbidly eager Supposing that gain is godliness rather,
fo) -questions and strifes of words. Dis- that godliness is a means of gain; "a way of
eased in mind, apprehend the sub- advancing one's worldly interests" (Fausset);
lie fails to
stantiiil truths of religion, and is morbidly "a traffic for gain" (Wordsworth); "a gain-
contentious about questiijns of no real moment. ful trade" (Conybeare). The proof that they
His state is the reverse of that spiritual health are bereft of the truth is found in their false
which the wholesome words of the gospel and debasing conception of godliness, or relig-
bring. Whereof cometh. As before the ion, as something to be used only for mere
apostle has shown the mentally diseased con- earthly welfare. Their unworthy thought of
dition of these men, he now points out the religion proved their destitution of it. (Acts

results that flow from it. Tiie questionings 8:20.) They valued the gospel only as it se-
and word strifi-s fostered by this morbid spirit cured worldly advantage in wealth and social
of contention inflame the worst passions and distinction. Probably the apostle has in view:

animosities among men that is, among these 1. Those socialistic agitators, who regarded
false teachers and those who follow them. the gospel simply as an instrument to recon-

Envy making the slave enviotis of the mas- struct society, hy rousing the animosities of the
ter, the poor of the rich, the aflSicted and un- difftirent classes against each other, and fo-
fortunate of the prosperous, thus producing menting a social revolutiim. through which all
discontent and murnnuring. Strife
envy oppressive distinctions should be destroyed by
naturally leads to discord in word and act. outward violence; and who, in thus viewing

Railings or, evil speaking, harsh and abu- religion, utterly failed to apprehend, alike its
sive language, a common result of disputes, spiritual nature and aims, and its method of
especially when inspired by erroneous views. blessing the outward condition of men by first

Evil surmisings those harsh suspicions of elevating and ennobling the spiritual condi-
each other's motives and intentions which tion. 2. Those false religious professors, who
arise when confidence and charity have been use their position in the church as a means of
lost. worldly advantage, in promoting their busi-
5. Perverse disputings or, lasting dis- ness, their social position, or their political
putes, stubborn contentions, the word as found preferment. (1 The'<. 2 5; xitus 11.) In both : 1 :

in the best text signifying wranglings that cases such a debasing conception of the gospel
are perpetual. Of men of corrupt minds proves them to be "men corrupted in mind
 Ch. VI.] I. TIMOTHY. 73
6 But godliness with contentment is great gain. G liness is a way
of gain. But go<lliness with conleut-
7 For we brought nothing into this world, u/ui il is 7 nient is great gain lor we brought nothing into the
:

certain we can carry notliing out. 8 world, lor neither can we carry anything out; hut
8 And having food and raiment, let us be therewith having food and covering i we shall be therewith
content.

1 Or, in thesR we shall have enough.

luid bereft of the truth." From such with- ing life." See Heb. 13 5, 6. "The heart, :

draw These words are wanting in amid every outward want, is then only truly
thyself.
the Siitaitic, Alexandrian, and most other an- rich, not merely when it feels no need of what
cient manuscripts, as also in mos^t of the ver- it has not, but when it has that which exalts it
sions they should be rejected from the text, above what it has not." (Wiesinger.)
;
"In
as not genuine. this concise and weighty sentence the apostle
6-10. Piety with Contentment is Great expresses both these main ideas, that godliness

Gain. This is shown 1. From the reason- makes us content, and to be content is the
ableness of contentment, in tiiat (a) our en- highest good." (Van Oosterzee.j
trance into the world with notliing was in- 7. For we brought nothing into this
tended to remind us that we can carry nothing world, and it is certain we can carry
out of it, and that it is folly, therefore, to be nothing out or, better, because, or, seeing
anxious about earthly goods {/>) if we have
;
tkat, neither can we carry anytliing out; a
food and covering, all our real needs are in reason for contentment. God designed, by
fact met. (7,8.) 2. From the evils of the love our coming into the world with nothing, to
of money, in that (a) tliose who are eager for remind us that we can carry nothing out of it,
riches fall into temptation and sin, which end and thus show us the folly of anxiety respect-
in their destruction; (3) the love of money is ing merely earthly goods. The very manner
a root from wliich springs every form of evil, of our birth is a dissuasion from the love of
and, as the result of it, some have destroyed mone^'-, as shows us that earthly
it distinctly
alike their faith and their happiness. (9, 10.) wealth is a mere accident of our existence, a

6. But though godliness is thus miscon- temporary possession, to be left behind when
ceived and perverted as a means of earthly we " We
die. are appointed by God to come
gain, yet there is a sense in which it is, even naked into the world to teach us to remember
in this life, great gain. Godliness with con- that we must go naked out of it." (Alford.)
tentment. The word rendered 'content- "Naked came I out of my mother's womb,
ment' signifies self-sufficiency, denoting the and naked shall I return thither." (Jbi:2i;
state of one who has wicliin himself the means Ecci. 5 15 Ps. 49 16.20.) Only two of the ancicnt
: ; :

of satisfying all his desires, and is not depend- manuscripts,

and these of minor importance,
ent therefor on external conditions. It is ren- contain it is evident
mxov), the most important
dered in 2 Cor. 9 8 "sufficiency." The adjec- omitting it. Probably
it was added by some
:

tive is found. (Phii.4:ii.) "I have learned in copyist to fill out his conception of the sense.
wliatsoever state I am, therewith to be con- Van Oosterzee, Huther,
and others, however,

tent" or, to have a sufficiency in myself, to retain it, regarding it
as essential to the sense,
be independent of outward circumstances. and supposing that it may
have been acci-
This is not the proud independence of the dentally dropped out of
the best codices.
stoic, but that elevation of .soul above external
8. And having food and raiment, let
earthly conditions which comes from a con- us be the-ewith content. Our real needs
sciousness of God's presence and love, and all- will with these be met. '
Food the word is
'

sufficing providence, (ps. 2.3; 37:16-29; ProT. u:i4.)

compound, and denotes continual or
a svffi-
Is great gain. Piety, when thus an all-
'Raiment,' covering in general;
cient food.
sufficing power within the soul, is the highest it may possibly
include the dwelling as well
means of gain. It brings the absolute riches, as the clothing. It is not barely an exhorta-
since it not only stitisfies every conscious want, tion to be content,
but a reason for content-
but also fills the soul with positive blessedness. ment, since, if we have food and covering, we
It is an exhaustless fountain of blessing within, really have sufficient, and, therefore, should
''a well of water, springing u]) into everlast- be content. These are our actual needs and, ;


74 I. TIMOTHY. [Ch. VI.

9 But they that will be rich fall into temptation and 9 content. But they that are minded to be rich fall
a suare, and inlu many foolish and hurtful lusts, which into a temptation and a snare and many foolislj and
drown men in desiruction and perdition. hurtful lusts, such as drown men in destruction and
10 For the love of mouej' is the root of all evil which
: 10 perdition. I'or the love of money is a root of all
while some coveted after, they have erred from the 1 kinds of evil which some reaching after have
:

faith, and pierced themselves through with many sor- been led astray from the faith, and have pierced
rows. themselves through with many sorrows.

with these sufficed, we have enough. Com- is not properly of drowning, but of sinking
pare Matt. 6 25; James 2 15, where human as of a sltip foundering, which sinks and is
: :

wants are also summed up in food and cloth- submerged in the depths of the sea. These
ing. lusts wreck the soul, causing it to sink, with
9. But they that will be rich or, set its priceless treasure, into the depths of per-
their heart on being rich. It designates, not dition. "The love of money will, in all
the rich, hut those who aspire after riches, who probability, prove the eternal overthrow of
make this the object of life. "The wealthiest more characters among professing Christians
may be rich not in a bad sense; the poorest than any other sin, because it is almost tlie
may covet to be so." (Fausset.) (Ps.6:io.) only crime that can be indulged and a profes-

Fall into temptation are tempted to ne- sion of religion at the same time sujiported."
glect the highest interests of the soul and the (Andrew Fuller.)
duties due to God, and to useimproper means
10. For a reason for their 'destruction
to obtain wealtli. (Prov. a8:20, 22.) And a snare and perdition.' The love of money is the
or, trap. The eager desire of riches is a () root of all evil^or, all evils, nil kinds of
net in which they beconie entangled a net- evil. It is not said that it is the only root of
work of methods and relations in business in evil, but that from it all kinds of evil may

which the soul, as tiie fly in a spider's web, is and do, in fact spring. It is a germ, a prolific
helplessly held. "The idea here is that tiiey source of every form of evil. Which (that
who have this desire become so entangled that is, money) while some coveted after
they cannot easily escape. They become in- literally', stretched, themselves after., eagerly
volved in the meshes of worldliness and sin; pressed after. Have erred (been led n.^tray)
their movements are so fettered by cares, and from the faith that is, from tlieir Christian
inordinate desires, and by artificial wants, that principles as well as from the true doctrine of
they are no longer freemen." (Barnes.) the gospel. (1:6,19; 4 1-3.) Moral Wrong and
And into many foolish and hurtful lusts doctrinal error are always in Paul conceived
the passions naturally springing out of sel- as conjoined ;
the loss of subjective faith in
fishness become regnant in them. They Christ is the fountain of both. On the sin
become envious, overreaching, avaricious, and folly of hoarding earthly wealth, com-
hard-hearted, unscrupulous as to truth and pare the parable of the rich fool. (Luke 12: 13-21.)

the rights of others. Such passions are fool- '

And have pierced themselves through
ish,' because unworthj- of a reasonable and with many sorroAVS as a sword piercing
immortal being, and because, even when men through the .soul (Luke2:35), or as "the thorns"
thereby secure wealth, tliey do not obtain of the parable (Matt. 13:22). It refers, perhaps,
happiness. They are 'hurtful,' because they more directly to the pangs of conscience which
destroy all that is pure and noble in manhood, such experience in view of their sins, but not
snd insure at last the loss of the soul. Which excluding the miseries that come from the
(or, such as) drown men in destruction conscious loss of true manhood and the multi-
and perdition. Of the two words, the latter, plied anxieties and troubles connected with
by its usage, refers more directly to future wealth seeking. The lust for wealth thus
punishment (Rom. 9; 22; PhU. 1 :28; Rev. 8: ll), while brings the double loss, of faith and of happi-
the former may include also temporal de- ness.
struction (1 Cor. 5:5; 1 Thess. 5: 3; 2Thess. :9)
1 but 11-16. Timothy Chargkd, as a Min-
;

here they are probably not distinct in mean- ister OF God, to Pitrsuk Higher and
ing, but cumulative for emphasis, equivalent Nobler [Link].
1. He isexhorted: [n) To

to utter destruction. The image in the verb flee a self-seeking worldliness, and follow the


Ch. VI.] I. TIMOTHY. 75

11 But thou, O man of (iod, flee these things; and 11 Put thnu, O man
of God, flee these things; and
follow aftfi- righteousness, godliness, faith, love, follow after righteousness, godliness, faiih, love,
patience, nuckness. 12 1 patience, meekness. Pight the good light of the
12 l'i.:;ht the gcMiil fight of faith, lay hold on eternal faith, lay hold on the liie eternal, wheieiinto ihou
life, whereiintii thou art also called, and hast professed wast called, and didst confess the good coufcssiou
a good profession hefore many witnesses. 13 in the sight of many witnesses. I charge thee in
lo 1 give lliee charge in the sight of (iod, who quick- the sight of God, who '-quickencth all things, and of
eneth all things, and before Christ Jesus, who before Christ Jesus, who hefore Pontius t'iiate witnessed
Pontius Pilate witnessed a good confession ;

1 Or, ated/aatnesa 2 Or, preaerveth all thinga ative.

virtues of a Christian life; (6) to maintain or other forms of contest. The figure, taken
the Christian conflict, seizing with his eye its from athletes contending in the Greek games,
glorious end, eternal life; and to this he is was a common and favorite one with Paul.
incited by his divine call to eternal life and See 1 Cor. 9 24-27; Eph. 6 10-17; Phil.
: :

his public profession of the gospel. (11, 12.) 3 12-14; 1 Tim. 1

: 18; 2 Tim. 4 7.
: Lay :

2. He is solemnly charged, as
(rt) in the sight hold on eternal [the everlasting) life. The
of God and of Christ, to fulfill his mission eye is to be fixed intently on the glorious
with purity and fidelity until the appearing
all prize, life eternal, to animate him in the con-
of Christ, which God will bring about in his test. It is elsewhere called "the crown of
own appointed times; (6) the certainty that life" (James 1:12), the "unfading crown of
God will bring to pass Christ's appearing is glory"' (1 Peters 4). "Fight the good fight
:

shown from the character of God, as almighty of faith lay hold of (in and by that fight)
;

in power and authority, possessed of underived eternal life." (Winer.) Whereunto (ever-
and unfailing life, exalted above human vision lasting life) thou art also called referring
and iipproacli, and worthy of honor and power to his calling at [Link] life,
everlasting. (13-16 ) not earthly wealth, was that to which, in be-
11. But thou
in contrast with the 'some.' coming a Christian, he was called. And bast
(ver. 10.) O man of God the usual designation professed a good profession (or, confessed
of the prophets, (i Sani.9 6; 1 Kings 17 18). Here : :
a good confession) before many witnesses
used of Timothy as one dedictited to the ser- alluding to the well-known public confes-
vice of God. It suggests his exalted office the gospel made at baptism. sion of
The
and tiiission as a dissuasive from a low,
remembrance that he was called by God to
selfish
spirit of earthly accumulation. (2 Tim. 3: n.) eternal life, and that in the most public man-
Flee these things the love of money and ner he had made confession of the gospel,
the manifiild evils which attend it. But should now incite him to maintain the glor-
follow after righteousness, godliness ious conflict on which he thus entered, not
the former denoting rectitude, uprightness in yielding it to seek mere earthly good.
the life toward man; the latter, piety in the 13. I give thee charge in the sight of
life toward God.
Faith, love the fontal God. As in 5 21, the apostle here represents :

sources of Christian character and life. Pa- God and the spiritual world as present and

tience, meekness the one signifying a witnessing both the charge given and the
steadfast endurance under trials; the other, conduct of Timothy in his high ofl^ce. Who
a spirit which gently bears wrong without quickeneth all things and who, therefore,
resentment and retaliation. The last is the if thou art put to death, is able to raise thee
grace "whose active side is loi>e iiydjrri), and up in the resurrection of the just. Or, accord-
its passive side long-suffering (^lOKpoSu/nia)." ing to another reading (fwoyo^oOtTos), which is,

(Stier.) (2 Tim. 2 : 22.) 'Meekness' the word, perhaps, equally attested, tvho preserveth in
as found in the corrected text, is stronger than life all things; and who, therefore, as omni-
that usually rendered meekness, denoting, in potent and omnipresent, is able to protect tliee
an intensive way, gentleness, or tenderness of in a courageous defense of the gospel. (Mti.

feeling. io:29.3.'j.) For this latter word, compare Luke

Yl. Fight the good fight of faith liter- 17 33; Acts 7 19. It is adopted as the true : :

ally, Contend the good contest, referring to reading here by Alford, Tischendorf, VVcst-
contests in the games, whether boxing, racing, cott and Hort, and most editors. And be-
 : ;

76 I. TIMOTHY. [Ch. VL
14 That tliou keep this commandment without spot, 14 the good confession ; tliat thou keep the command-
uuiebukablc, uuiil tUe appearing of our Lord Jesus ment, without spot, wiilioiit repriiacli, until tlie
Christ 15 appearing of our Lord Jesus Clirist: which in 'its
15 Wliich in his times he shall shew, who is the own times he .'^liall shew, wlio is the blessed and
blessed and only Potentate, the King of kings, aud only Potentate, the King of - kings, and Lord of
liOi'd of lords

1 Or, his 'I Gr. them that reign as kings.

fore Christ Jesus, who before Pontius 10, 11 ; 1 Cor. 1:8; Phil. 1 : 6-10; 2 Tim. 4 :

Pilate witnessed a good confession 1; Titus 2:13. The very greatness of the
referring to Christ's testimony before Pilate, event made it seem near, like some vast moun-
where he bore witness to his person and his tain, which, as it lifts its lofty summit above
redemptive work John is ss-as i9:8-ii), and then the horizon, though actually distant, yet from
( : ;

sealed tlie testimony with his blood. The its magnitude seems within a day's journey.
design is to inspire Timothy with boldness in That Paul, however, did not assume to know
his great office as an ambassador for Christ, the time of Christ's Second Coming appears
by presenting at once the sure basis of the from the expression below, in his own times,' '

gospel in Christ's solemn attestation of its wliich refers it to the as yet unrevealed
trutli, and the sublime example of its confes- "times or seasons, which the Father has put
sion by Christ, even wlien in peril of death. in his own power" (Acts i: 7); and that he did
"Christ died, not only as a Sacrifice, but as a not regard the 'appearing' as immediately
Martj'r; and he witnessed a good confession imminent is plain from Rom. 11 23-32; 2 :

when he was arraigned before Pilate, saying, Thess. 2 1-12, where he predicts the events :

'My kingdom is not of this world; I am which must precede it, as, indeed, is also nec-
come to bear witness of the truth.' " (Henry.) essarily implied in Eph. 2 7. Compare Col. :

' Witnessed,' testified to it, confirming the 1 '26, where he speaks of the ages (diui/es) of
:

certainty of the tilings confessed by himself the New Dispensation as the ages to come,
milking the confession. A good confession.' implying a series of ages to be unfolded dur-
'

The public confession made by each Ciiristian ing the Christian period. For 'the appear-
in his baptism is, for substance, the same which ing' (e7ri<i)ai'eca), compare 2 Tiiess. 2 18. The :

Christ himself made, since it involves the same other words used to denote the Second Com-
testimony to his person and work, and ac- ing are revelation {aitoKa.\v\j/i^), and presence or
knowledges him as King. coming (vrapov<TU) the word here emphasizes ;

14. That thou keep this commandment the visibility and glory of it, as a manifesta-
meaning, not some special command, but tion of the now invisible mtijesty and power
the charge, or dtity, laid on him as a minister, of the God-Man.
especially as related to the gospel committed to 15. Which in his times he shall show
himandto his work in Ephesus. (i is.) With- or, which (manifestation) in his own (ap-
:

out spot, unrebukable words which maj' pointed) titnes he shall cause to appear. The
be referred grammatically, either to 'thou' or events of redemption are everywhere repre-
to 'eommmandment,' but seem most naturally sented as taking place "in due time," or ac-
to belong th the latter. This charge, then, as cording to an order and time appointed by the
a treasure, or a priceless jewel, he is to keep Father (Gai. 6 9; tuus s) and the time of : i : ;

unstained and loithout reproach; a figure in Christ's Second Coming is especially said to
which Timothy is enjoined so to conduct him- be known only by the Father, and to be under
self in his sacred office that, before God and his special power. (Mark 13 aa Acts 6, 7.) Tliis : ; 1 :

man, the office shall appear in its true moral verse, therefore, and the following, seem
purity and lustre, unmarred by defects which clearly descriptive of God the Father, and the
shall obscure its dignity and w<prth, and thus divinity of Christ is shown here only from the
weaken its power. Until the appearing of fact that the same works and attributes are in

our Lord Jesus Christ the visible manifes- other passages ascribed also to him. "His
tation of Christ at his Second Coming, which oiim (fitting) times the plural implies succes-
in the New Testament is so often placed in the sive stages in the manifestation of the king-
foreground as ttie glorious goal of the Chris- dom of God, eacli having its own appropriate
tian Dispensation. See Matt. 25 : 31 ; Acts 1 : time, the regulating principle and knowledge
 ; .

Ch. VL] I. TIMOTHY. 77

16 Wlio only liath immortality, dwelling in the light 16 'lords; who only hath immortality, tlwelling in
which no muu can approach unto whom no man hath ; light uiiapproacliable; whom no man hath seen, nor
seen, nor can see; to whom be honour and power ever- can see: to whom
be honour and power eternal.
lasting. Amen. Amen.
17 Charge them that are rich in this world, that they Cliarge them that are rich in this present ' world,
be not highminded, nor trust in uncertain riches, but that they be not highminded, nor have their hope
in the liviug God, who giveih us richly all things to set on the uucertaiuty of vicnes, but on Cjod, who
enjoy

1 Gr. tUem that rule as lords. ... .2 Or, age.

of which rests with the Father." (Fausset.) God, in his essential being, is invisible. He is
Who the blessed and only Potentate.
is "the invisible God," hidden in the depths of
This and the following clauses are appositive accessless light, probably, from all created
ill the Greelv, defining and unfolding the sub- beings. (1 : w; coi. i:ia; Ht-b. 11 : 27.) " No man
ject of the preceding verb, 'shall shew'; hath seen God at any time the only begotten ;

'which he' namely, the blessed and only Son, who is in the bosom of the Father, he

Potentate shall shew. 'The only Potentate' hath declared him." (John i: is.) The vision
"the only One in the universe possessed of of God, however, is in some sense promised to
independent right and absolute sovereignty." the saints (compare Matt. 5 8; 1 Cor. 13 12; : :

(Fairbairn. ) His almighty power and univer- 1 John 3:2; Kev. 22 4) but such vision can
: ;

i-al authority' are emphasized, because of the never be complete sight, since in the nature
transcendeiit greatness of the event he 'shall of things the finite can never perfectly com-

shew' namely, Chri-st's Second Appearing, prehend the
Infinite. To whom be honour
with its attending events, the resurrection of and power everlasting. Amen that is, to
the dead, the new heavens and new earth, the alone in himself worthy, and to whom, (as
final judgment, the glorification of the re- only they properly belong) let honor whom
deemed church, and the perdition of the un- and power everlasting be ascribed. 'Amen;' an
godly. On the attributes 'blessed' and 'only,' emphatic word, emphasizing the prayer in the
compare the usage, 1 11, 17; John 17: 3. doxology even so may honor and power be
: ;

The King of kings and Lord of lords truly ascribed to him. See Rom. 11 38-36; :

expressive of his sovereign authority and rule, 1 Tim. 1 17; 1 Peter 4 11; Jude 25; Rev. : :

especially as exercised in the aflfairs of this 1:6; 5:13.

world. Kings and senates hold their authority 17-19. A Charge TOR THE Rich. Resum-
only under his sovereign dominion, (ps. 2.) ing here the general subject of ver. 6-10, the

16. Who only hath immortality unde- apostle, as he had there spoken of those desir-
rived, essential life, as distinguished from cre- ing to be rich, now directed Timothy to give a
ated and consequently mutable and destruct- .special charge to those who are rich 1. To :

ible life. Creatures are imnKjrtal only from avoid pride and a false trust in earthly wealth,
the free gift of God. Tiieir life is derived, but and rather to place their trust <>n God, by
his is underived, original, uncreated. "The whom all good is given, not to be selfishly
Father hath life in himself," and possesses thus hoarded, but to be enjoyed. (17.) 2. To
an absolute immortality. (John 5: 26.) The at- make use of their wealth in blessing others,
tributes here ascribed to the Father are also and thus, by treasuring therefrom a good foun-
predicated of the Son. Thus, almighty power dation for the future, lay hold on the true
(Isa. 9 6; Matt. 28
: 18; Rev. 1:8);
: universal SOVCr- life. (18, 19.)
eighty (coi. 2 lo; Rev. k: u; 19 13)
; immortality,
: ; 17. Charge them that are rich in this
or essential and fontal life. (Joim i:4; 5:26.) world. [Link] was a city noted for its great
Dwelling in the light which no man can wealth. Chri.<tianity had profoundly moved
approach unto. He
dwells in light, which all classes there, as is clearly indicated in the
as an atmosphere envelopes him, and to whose events recorded in Acts 19; especially in the
dazzling brightness no creature can approach. mob raised by Demetrius and his fellow crafts-
"Thou coverest thyself with light as with a men, because "not alone at Ephesus, but al-
garment." (Ps. 104 : 2; Dan. T : 9, 10; I John 1 : 5.) most throughout all Asia," Paul had "turned
Whom no man hath seen, nor can see away much people," thus bringing their trade
or, whom no one of men (ever) saw.^ or can see. in the shrines of Diana into disrepute, and


78 I. TIMOTHY. [Ch. VL
IS That they do good, that they be rich in good 18 giveth us richly all things to enjoy; that they do
works, ready lo di.-itribute, willing to couiiuunieate; good, that they be rich in good works, that they be
19 Laying up in store for tlieniselves a good founda- 19 rea(iy to distribute, ' willing to communicate; lay-
tion iigaiusl the time to come, that they may lay hold ing up ill store for themselves a good foundation
ou eternal hie. against the lime to come, that they may lay hold on
the life which is life indeed.

1 Or, ready to aympathiae.

putting a stop to their gains. Evidently some quire the enduring, eternal wealth. (Lni!ei2:
wealthy persons had already entered the 21, 33; James 6:5.) Ready to distri bute/rcc
church. Ministers are in great danger from in giving ; opposed to those wlio, clinging to
an undue deference to the rich, of failing to their wealth, give grudgingly; for "God lov-
deal plainly with them; Paul, therefore, lays eth a cheerful giver." (2Cor.9:7.) Willing to
special injunction on Timothy to set distinctly
communicate ready to make others sharers
before them, alike the serious perils and the of their earthly good; opposed to such as,
blessed of wealth.
possibilities If rightly without practical sj'mpatliy for others' need,
used, it may
be transmuted into enduring, are using wetilth only for self See Luke 3 :

heavenly riches and made means of attaining 11; Gal. 6:6; Eph. 4 ; 28; Heb. 13 : 16.
the true and real life. That they be not "Our houses are built, our vine^'ards are
highmiuded ''that they do not carry them- planted, around the base of a volcano. They
selves hauglitilj'." (Bloomfield. ) A special may be fairand flourishing to-day to-morrow
danger'of the rich. (Eom.i2:i6.)
trust in Nor ashes may be all that remains. Open your
uncertain riches better, nor
have their hands wide then, while they contain any
hope fixed on the uncertainty of riches. Un- blessings to bestow; for of that which you
certainty is the conspicuous quality in earthly give you can never be deprived." {Pa3'son.)
wealth, and the apostle is, therefore, "hyper- 19. [Link] up in store for themselves
bolically representing the hope as reposed on a good foundation against the time to
the very quality of riches which least justified come or. Laying up for themselves, as a
it." (Alford.) A hope fixed on riches is fixed treasure therefrom (namely, from deeds of
on an uncertainty. See Ps. 62 10; Prov. 11: benevolence), a good foundation (an jidequate
:

28; 23 5; Jer. 9 23; Matt. 6 19, 20; Mark ground, or basis of expectiition)/o' the future.
: : :

10:24. But in the living God. fPs.37:37, (ProT. II : 24, 25 ; 13 : 17 ; Luke 6 : 46-49.) Two tllOUghtS
16-26.) The word 'living,' which is wanting in are contained in statement: [Link] concise
the best manuscripts, was interpolated prob- From such deeds of benevolence they are
ably from 4 10. Who giveth us richly ail accumulating a treasure; not, in the sense of
:

things to enjoy nr. for eyijoyjnent. Instead the Romish Church, a treasure of merit, but,
of being eager for riches, or vain in the pos- in the sense of Christ (Matt. e-. 19, 20), a treasure
session of them, they should set their hope on consisting in a holy character ft)rmed by the
God, since it is he who is furnishing richly all exercise of unselfish and holy dispositions,
things, and that, not as a stimulant to pride or and in deeds of mercy, which Christ will
hoarding, but as a means of enjoyment. "To recognize at the last day as done unto him
enjoy, not to rest our hearts on." Wiesinger.) (Matt. 10:42; 25:40), and which shall also, of "the
(

See Eccl. 5: 18, 19; 2 Peter 1 3. : mammon of unrighteousness," make friends

18. That they do good the purpose God who will welcome them into "the everlast-
has giving all things richly to them. It is ing habitations" ([Link]: s; Actsio:4). Earthly
in
that they live lives of holy beneficence, as wealth, thus transmuted into heavenly' riches,
God himself (P.ii9:fi8i acisumt), or, as Christ, is gathered as an indestructible treasure await-
"wlio went about doing good." (Acts lo ss.) ing the soul in the future world. 2. This
:

This is the grand opportunity God gives to treasure, thus gathered, forms a good founda-
the rich; they may transmute this mere tion in reference to the future. Not the meri-
earthly and perishable wealth into the true torious foundation of a sinner's acceptance
and imperishable riches. That they be rich with God, this is always and only the re-

in good works or, in vohle deeds; that they deeming work of Christ, but the foundation
use their wealth in noble deeds, and thus ac- for the rewards of grace that God has promised
 :

Ch. VI.] I. TIMOTHY. 79

20 O Timothy, keep that which is eoiniuitted to thy I

20 O Timothy, guard 'that which is committed unto
trust, avoiding' profane uiid vain babblings, and opposi- thee, turning away Irom the jjiofane babblings and
tions of science falsely so called |
oppositions of the knowledge which is faUely so

1 Gr. the depotit.

to his people. For, altliough salviition is all ao, 31. Solemn Closing Charge to
of unmerited grace, yet everywhere in Scrip- Timothy, enjoining him to keep the sacred
ture, rewards, temporal and eternal, are prom- trust of the gospel committed to him, and to
ised to Christians as the recompense of holy avoid those and destructive errors
foolish
dispositions exercised and good works done through which some had already turned
(Miirk 10 : 28-30 ;and tlus, bccaUSC OUt of
Rev. 2 : lO) ;
away from the faith; and closing with the
a holy character and life flows, as a moral invoeation of God's grace on him.
necessitj', blessedness here and hereafter; for 20. O Timothy an addressspecially direct
such a life is in harmony with God's character and earnest, as introducing the closing exhor-
and government, and all the forces of the tation, in which the substance of the Epistle
universe, therefore, must "work together for is gathered up and emphasized. Keep that
good" to him who lives it. (Rom. 8:28.) A holy which is committed to thy trui^t. The
character, fruitful in holy deeds, thus forms phrase, 'that which trust,' is one word
. . .

'
a good foundation,' both as to the preparation in the Greek (jrapaeijKri), and signifies a deposit
f )r, and the basis of, a blessed future. (Matt. that which has been deposited with another
7:24,25.)That they may lay hold on eter- for safe keeping. Thus 2 Tim. 1 12, "He is :

nal life or. That they may ("as it were, able to keej) that which I have committed unto
setting foot on this foundation "), lay hold on him against that day." Here, as also 2 Tim.
that which is indeed life, or, that which is 1 : 14, it means the gospel, that "sound doc-
truly life. The object in treasuring up a good which had been committed to Timothy
trine,"
foundation is that thus they may lay hold of, to preserve in its purity and to publish to men.
or seize, that which is really life ; for it is pre- Others, as Calvin, De Wette, Huther, regard
cisely in exercising these holy, benev(.)lent it as referring to the ministerial office; but it

dispositions that they attain the true life. is evident that he is to keep, or guard, this
Holy, beneficent living is the real or eternal trust by "avoiding" false doctrine, wliich cer-
life, which thus has its imperfect beginnings tainly suggests that the trust referred to
is the

here, but will reicli its perfection in heaven ;

pure doctrine, the gospel as committed by
and they who thus live, by the holy character Christ to the ministry. " '
The deposit,' saith
they ft)rm and the deeds of mercy they work, he, '
do thou keep.' The talent of the catholic
are laying hold of the real life. Its begin- faith preservethou inviolate and unimpaired.
nings here are "a good foundation" for con- What has been intrusted to thee, let this re-
fidence of its completeness there. (Mati.25:2i, main with thee; let this be handed down by
29,S4.40; [Link] 1917, 26.) " The attain iTient of a true
: thee. Gold thou hast received gold do thou ;

life is thus the highest end which the rich return." (Vincentius, A. d. 434. Avoiding )

must seek by the wise and worthy use of his profane and vain babblings and opposi-
wealth." (Van Oosterzee.) "Whoso builds tions or, "dialectic antitheses." The ad-
on the changeable must needs be lost; but jective 'profane' belongs to botli nouns. Of
whoso builds on the immortal, changeless, science falsely so called or, Of that
God lives in his life, his wealth, and shall lohich is falsely nayned Joioioledge. Knowl-
share his eternity." (Von Gerlach.) 'Eternal.' edge (Ffwo-is) was one of the spiritual gifts
Instead of this the best text has really by which in.
(ofTus), belonging to the apostolic age,
that which is really life; the contrast is thus spired insight was given by the Holy Spirit
between selfish, worldly living as not real life, into the meaning of Old Testament Scripture
and unselfish, beneficent living as that which and into the profound truths of the gospel.
is true life, in its proper idea and end. The (1 Cor. 1 5; 12:8; 1.1:2, 8.) Men had already rlsen :

natural, selfish, worldly man exists, but does professing to possess this charism., who only
not live; only the spiritual, redeemed man, counterfeited it, and whose teaching consisted
who is like him " who went about doing good," largely in empty verbiage and artfully-drawn
has the real and enduring life. (ps. le a.) distinctions, relating to subjects of which we
:
|
80 I. TIMOTHY. [Ch. VI.
21 Which some professing have erred concerning the '

21 called which some professing have

;
i erred concern-
faith. Grace be with thee. Amen. j
iug the faith.
I
(.irace be with you.

1 Gr. Tnissed the mark.

can have no actual knowledge, (coi. 2:8, is, 23.) he with thee. Some important manuscripts,
Out of this pretended higher knowledge, or as the Sinaitic and Alexandrian, read unth
secret wisdom, doubtless arose in the following you.\i) the plural, thus including the church
century' the various systems called Gnosticism. in the benediction. This also is the accepted
Such speculations would naturally find in the reading of 2 Tim. 4 22. Amen a doubtful :
semi-oriental population of Ephesus many fol- reading, rejected from the text by most editors.
lowers. But from these Timothy is to turn The subscription to the Epistle which in
away, and thus keep inviolate and unimpaired the different manuscripts is greatly varied,
the sacred trust committed to him. both in substance and in form has no claim
21. Which ('science falsely so called') some to genuineness. It was added at a later pe-
professing have erred concerning the riod, and, in the form found in the Common

faith. 'Erred' literally, missed the mark, Version, was appended, probably, on the mis-
swerved from, (i: 6; 2 Tim. 2: is.) Misled by taken supposition that this was "the epistle
these vain speculations, they had missed the from Laodicea," referred to in Col. 4 16. The :

mark, had turned away from the truth of the Roman province of " Phrygia Pacatiana"
gospel and the disastrous result of such teach- was not created till after the fourth century,
;

ings is held up as a solemn warning to Tim- a fact which shows the late date of this sub-
othy. Grace be with thee. Rather, The scription.
grace (the well-known grace which God gives)
INTRODUCTION TO THE SECOND EPISTLE TO
TIMOTHY. .

WHEN AND TO WHAT PLACE WRITTEN.

The martyrdom of
Paul, as already seen, probably occurred in the summer, A. D. 68.
This Epistle was written not long before that event, in a dungeon at Home, during an
interval between his trial before the Imperial Court on the first cliarge, and liis trial on the
second, which resulted in his condemnation. The Epistle, therefore, may be dated early
in the fall, A. D. 67.
Whether it was addressed to Timothy at Ephesus is uncertain, but several circum-
stances point strongly to that place. "Alexander the coppersmith" is mentioned
(4 14). and an Alexander is
: noticed as put forward by the Jews in the theatre at
Ephesus. (Acts 19 33.) A Hymeneus is referred to (2 17), who may have been the
: :

same as the Hymeneus spoke of as at Elphesus. (1 Tim. 1 20. ) Onesiphorus is :

mentioned as having ministered to the apostle at Ephesus (1 18), while " the houseliold
:

of Onesiphorus" are among those to whom salutations are sent.(4 19.) The heretical
:

teachers and their doctrines as presented in this Epistle have a marked similarity to those
in the First Epistle,which was certainly addressed to Ephesus. The local notices, in
general, agree best with the supposition thatTimothy was tlien in that city ; and the
preponderance of judgment among scholars has always favored this view.

OCCASION AND PURPOSE.

The was now a prisoner, held as " a malefactor," and undergoing the name-
apostle
less horrors of a Roman dungeon while in near prospect appeared the end of his course
;

in a martyr's death. He desired, therefore, to see once more this loved and trusted
fellow-laborer, and impart, if possible face to fiice, his dying instructions. Most of his
friends and disciples, appalled by the terrors of the Neronian persecution, were scattered
from him so that, at his first hearing before the Imperial Tribunal, lie stood unbefriendod
;

and alone. He might well, therefore, like his Lord when about to suffer, feel the need
of human sympathy, especially such as the presence of this ever-faithful friend would
afford. Hence, he urges Timothy to hasten his coming to Rome but lest the [Link]
;

should reach the city too late, and he should see him no .iipre on earth, the apostle writes
to him special directions and solemn warnings respecting the duties and dantrors of the
Christian ministry, and charges him to exercise his sacred office with holy self-devotion
and unswerving fidelity. To animate him in such a career, he first appeals to Christ's
unchanging faithfulness to his faithful servants, as seen in his own case, when he
stood before the Imperial Court, where all men forsook " him," nevertheless the Lord
stood with "him," and strengthened "him," and then holds up " the crown of life,
which the Lord, the Righteous Judge," shall bestow on all wlu) serve him at the lust
F 81
82 INTRODUCTION TO THE SECOND EPISTLE TO TIMOTHY.
day. The Epistle, while thus admirably serving its immediate ptirpose, stands through
all the ages as the dying charge of Paul to the Christian ministry, to warn, to guide, and
to inspire them in the noblest of earthly vocations.

THE CONTENTS.
from the dungeon of the aged and worn
This last of the Pauline Epistles, issuing
marvelous in the thoughtfulness, tenderness, and wealth of affection that it
apostle, is
exhibits but, like the other", it has no premeditated plan.
;
The topics occur as they
welled up in the fruitful mind and large heart of Paul. The following is a general out-
line.

Chapter First. Salutation and invocation (1, 2) expression of his gratitude to God
;

for the faith of Timothy (3-5) Timothy is exhorted to a fearless faith in the exercise of
;

his ministry (6-12) ;

admonition to an unswerving adherence to the apostle's doctrine,
and fidelity to the ministerial trust (13-18).

Chapter Second. Necessity of being filled with the power which comes from the
grace of Christ (1, 2) ; exhortation to endure, with Paul, hardship for the gospel, with the
manner and motives of such faithful endurance (3-13) ; directions respecting his spirit
and conduct as a Christian teacher, especially in dealing with disturbing and heretical
tendencies, believing that, in all changes, the foundation of God stands sure, and the pure
gospel shall in the end triumph (14-26).
Chapter Third.
Troublous times predicted in the last days, with a description of
those who away, and warning against them (1-9) exhortation and motives to stead-
fall ;

fastness in these perils, especially from the certainty and fullness of God's word (10-17).

Chapter Fourth. Solemn charge to fidelity and earnestness in the ministry, especially
in view of the imminence of defections from the faith, and of the apostle's removal from
earth (1-8) Timothy urged to hasten his coming to Rome, with various directions and
;

warnings (9-15); account of Paul's first defense before the Imperial Court (16-18);
various salutations, with the benediction (19-22).


THE SECOND EPISTLE TO TIMOTHY.

CHAPTER I.

PAUL, an aposUe of Jesus Christ by the will of God, 1 Paul, an apostle of Christ Jesus 'by the will of
according to the promise of life which is in Christ God, according to the promise of the lift; which is in
Jesus, 2 Christ Jesus, to Timothy, my boloveii child: (jrace,
2 To Timothy, ty dearly beloved son: Grace, mercy, mercy, peace, from God the Faiher and Christ Jesus
and peace, from God the Father and Christ Jesus our our Lord.
Lord.
1 Gr. through.

Ch. 1 : 1, 2. Salutation. In which, 1. I might proclaim to men the promised eternal

Paul chanicterlzes himself () as an apostle life." (Theodoret.) This is the grand purpose
of Jesus Christ; (6) as called to this office hy of the ministry and hence the message they
;

the will of God; and (c) as having received bear to men is called the gospel, glad tidings,
it, order to carry into effect the promise of
in promise of life' namely, the "eternal life,
'
;

life whichis in Christ. 2. He addresses the which God, who cannot lie, promised before
Epistle to Timothy, as his dearly' beloved son, the world began." (Titusi:^.) "Tiie promise
and invokes on him the ttireefold blessing of of life in Christ held out to a dead world thus
grace, mercy, and peace, from God the Father appears here as the purpose of the apostle's
and the Lord Jesus Christ. calling." (Wiesinger.) Which is in Christ
Paul, ail apostle of Christ Jesus. (See Jesus. This life is in Christ as its source, and
notes on 1 Tim. 1:1, on the meaning of as secured to the believer by the work of
'apostle.') By(o7* through) the will of God. Christ. (John 11: 26. 27.) He Is "oUr life." (Col.a;3,4.)
This divine call to the apostolic office is affirmed The life is in Christ, not in us, and conse-
in nearly all the epistles, and in some, as Gal. quently is not of works, as something we
1 : 1, is emphasized, in order to authenticate merit, nor as something evolved from within
the Epistle as of divine authority. Here, as us by personal strivings, but of grace, as some-
this Epistle was doubtless to be read in the thing freely flowing forth frhm liim to us, by
church, the statement of his divine call would virtue of his spontaneous, unmerited mercy.
not only show the inspired authority of its 2. To Timothy, mydearly beloved son.
teaching, but also confirm the authority of In 1 Tim. 1 2, headdresses him as " inj- own,"
:

Timotiiy, as the assistant and representative or, genuine "child," but here as his beloved
of a divinely called apostle. "In connecting child, emphasizing his love for him, which
his apnstleship here, as so frequently, with perhaps better comports with the circum-
God's will, he sought to place it above, not stances of this Epistle, as written after a most
merely any choice or desert of his own, but tender and sorrowful parting (4), and in im-
also every kind of elective agency that was mediate expectation of his martyrdom (4:G-8).
simply human, and to bring it into immediate Love would naturally be the dominant feeling
connection with the mind and purposes of the at such a moment. Grace, mercy, and
Supreme." (Fairbairn.) As an apostle, he peace, from God the Father, and Christ
was the direct medium through which God Jesus our Lord. The common form of in-
spoke to men it was plainly necessary that
; vocation in nearly all the epistles, except the
his appointment should be, not from men, but inclusion oi mercy, which is added only in the
directly from God. According to the pro- Pastoral Epistles. See notes on 1 Tim. 1 2. :

mise of life or, in piirsunnce of, or further- 3-5. His Gratitudk to God for tub
ance of The divine appointment of Paul to Faith of Timothy. 1. He is grateful to
.

the apostleship was in order to carry into God, whom he, after the example of his an-
effect, with a view to the fulfillment of, the cestffrs, is serving in a pure conscience, 2. He

promise of life. The preposition 'according states the circuinstanccs under which his grati-
to' points out the object, or intention, of his tude is awakened it is while making unceas-
;

divine appointment as an apostle. "So that ing remembrance of Timothy in his prayers


84 II. TIMOTHY. [Ch. I.

3 I thank God, whom T serve from my forefatliers 3 1 thank God, whom I serve from my forefathers in
witli pure conscience, that witliout ceasing I have a pure conscience, hi.w unceasing is my jeuiem-
remembrance of ihee in my prayers night and day ;
brance of thee in my supplications, night and day
4 (Jreiitly desiring to see tliee, being mindful of thy 4 longing to see thee, remembering thy tears, that I
tears, that I may be filled with joy ;
5 may be tilled with 'joy; having been reminded of
5 When 1 call to remembrance the unfeigned faith the unfeigned faith that is in thee; which dwelt first
that is in thee, which dwelt first in thy grandmotlier

1 Or, jay in being reminded.

a remeinbi'ance which is prompted by his 23:1; Phil. 3:6.) He docs, indeed, acknowledge
longing to see him, that, in their reunion, he that he was a " blasphemer, and a persecutor,
may be filled with joy, and is strengthened by and injurious" but in this he did not act in ;

tiie memory of the tears of Timothy at their opposition, but rather in strict obedience, to
parting. 3. The occasion that awakens his his conscience, for he did it " ignorantly in un-
gratitude is the unfeigned faith of Timothy, belief." (1 Tim. 1:13; Acts 26:9.) After his Conver-
of which he had been reminded which faith sion, he declared, " I exercise myself to have
;

had before dwelt in liis grandmother Lois, always a conscience void of offence toward
and his mother Eunice, and, the apostle feels God and toward men.'' (Act3 24:i4-i6; 2Cor, i:n;
assured, dwells in him also. Heb. 13:18.) That witliout ceasing I have
3 4r. I thank God. Compare on the remembrance of thee in my prayers
whole passage Rom. 1:8-12; Eph. 1: 16; 1 marking the circumstances under which the
Thess. 3:9, 10; where, as in other passages, a apostle's gratitude is awakened. It is in con-
similar gratitude to God for grace bestowed on nection with his prayers, in which there is an
others is expressed. Whom
I serve (worship) unceasing reinembrance of Timothy. This
from my forefathers ; or, after the example fact affords a beautiful inlook into the apostle's
of 7ny forefathers referring probably in habitual life, showing how, as living in the
;

'forefathers' to his more immediate ancestors, perpetual atmosphere of prayer, he fulfilled

as in 1 Tim. 5: 4, where the word is used of his own injunctions, " Pray without ceasing,"
parents and grsindjiarents. Paul was of a "Continuing instant in prayer," (iThess.s:!?;

godly ancestry (Acts 23: 6, 7), and he declares Rom. 12:12.) His whole life moved in the ele-
that the Gf)d whom thoy, as pious Jews, had ment of prayer; and in this is found the
sincerely worshiped, lie also, with like sin- source of his character, as well as the hiding
cerity, is worshiping. In becoming a Chris- of his power.
tian he has not, as his enemies alleged de- 4. Night and day; greatly desiring to
parted from the God of Israel, the God of his see thee, being mindful of thy tears,
fathers; on the contrary, as he ever3"where that I may be filled with joy better as,
asserts, he has, in accepting Christ, followed for substance, as in the Revised Version :

the faith of all the godly Israelites in the past, Night and day longing to see thee (remember-
while his countrymen, in rejecting Christ, ing thy tears), that I may be filled with joy.
have apostatized from the true faith of Israel. His perpetual remembrance of him in prayer
(Acts2*:U; Rom. 4: 12 ; 9 : :il-:J3; 10:3;,2Cor. 11:22; Phil. H : 5.) is prompted by that warm affection, which

See also the glorious array of the ancient leads to a constant longing to see him, that,
worthies in Heb. ch. 11, who as heroes of faith, in the reunion he may be filled with joy and;

are held up as examples, inciting to faith in it is intensified as he recalls the tears of Timo-

Christ. With pure conscience marking thy at their parting. "The longing after
the ethical sphere in which his service to God Timothy occasions the continual thought of
was rendered. Not only did he worship the him in the prayers of the [Link], and it is
same God as them, he nourished by the recollection of Timothj^'s
his fathers, but, like
worshiped in 'a pure conscience,' with sin- tears." (Huther.)
cerity, honestly, according to the light he had. 5. When I call to (havinf/ been put in)
Throughout the apostle's life, even before his remembrance {of) the unfeigned faith
conversion, his religious course had been that is in thee or, having received a rendnd-
strictly conscientious He boldly declared be- "'ff of etc. "Through some circumstances
fore the Sanhedrin, " I have lived in all good not further indicated to us, his recollection
conscience before God until this day." (Acts was aroused touching something indeed which


Ch. I.] 11. TIMOTHY. 85

Lois, and tliy mother Eunice; and I am persuaded that thy grandmother Lois, and thy mother Eunice;
in
ill tliee als" 6 and, I am pi-rsiiadtil, in ihee also. For llie which
Wherefore I put thee in remembrance, that thou
6 cause I put thee in reuiemhiance tliat tliou 'stir up
stirup the gift of God, wiiich is in thee by the putting the gift uf God, which is in thee through the laying
on of my bauds. |

1 Gr. tlir into fiame.

he knew already, but which now he had ob- here it is her faith, not the father's, which is
served anew: nameh', the unfeigned faith mentit>ned.
which dwelt in Timothy." (Van Ousterzee.) 6-12. Timothy Exhorted to an Active
Thus, also, Wiosinger, Bengel, Ellicott. 'Un- AND Fearless Faith in the Exercise of
feigned opposed to an assumed, hypocriti- HIS Ministerial Gift. To this he is in-
'
:
cal faith. (Phil. 2:22; 1 Tim. 1 : 5.) Which (SUch cited : 1. By the nature of the Christian spirit,
as)dwelt first in thy grandmother [Link], as imparted by God. It is not cowardly, but
and thy mother Eunice that is, the un- fearless. Instead, therefore, of being asiiamed
feigned faith of Timothy was such as, of like of Christ's gospel, and of Paul, imprisoned for
character with, that which had before dwelt Christ's sake, he should rather share in the
in his maternal ancestors. Of Lois we have apostle's hardships, exercising a faith in some
no other mention, but of the mother, Eunice, degree commensurate with the power of God,
it is said, in Acts 16:1, that she was
" a Jewess exhibited in his salvation. (7, 8.) 2. By the
and b'ilieved," and, 3 : 15, that by her maternal grace of God, in that (a) he saved us and
care, Timothy "from a child" had "known called us, not according to our works, but
the holy Scriptures." And I am persuaded iiccording to his own purpose and undeserved
that in thee also an unequivocal expres- favor; (6) this grace was given us in Christ
sion of confidence in the sincerity and reality before eternal ages, but was manifested by
of Timothy's faith, the conjunction (fie, but) the appearing of Christ, who destroyed the
here being, according to a common Greek power of death, and through the gospel
usage, appositive in effect, making the words brought to light life and immortality. (9,
signify ; a faith which, Ifeel confident, dtrellx also 10.) 3. By the example of the apostle him-
in thee,"or this confidence respecting Timothy self, who. appointed to the ministerial office,
Paul had abundant ground from the character and thereby subjected to suffering, was, never-
he had shown. (piiii.2:20.} " Lois and Eunice theless, not ashamed, since he knew the char-
seem to have waited for the consolation of
'
acter of God, whom he had trusted, and was
Israel' before they heard the gospel, and thus confident of God's ability to keep to the final
were prepared to receive it; and having dili- day the great interests of his soul, which he
gently given Timothy a religious education, had committed to him. (11. 12.)
it greatly conduced to his being made a par-
6. Wherefore that is, because of my con-
taker of tlie same faith, as the apostle was fidence in the genuineness of thy faith, as
fully j)ersuaded concerning him." (Scott.) before expressed. (ver. 3.) I put thee in
The bf'lieving wife had here the influence on remembrance that thou stir up rekindle,
the child contemplated in as a fire; or here, perhaps, kindle vp, as of
1 Cor. 7 : 14; her
training, like that of many
causing a fire alreadj' bright to burn still
a faithful Chris-
tian mother, was blessed to the conversion of brighter; "stir it up, as fire under the em-
her son, and the example may well inspire to bers." The same figure is found (i The. i9), ;-
:

n>aternal fidelity. While divine gmce does "Quench not the Spirit," where the Spirit
not run something transmitted,
in the blood, as within the soul is compared to a fire, which
yet there which moral and
is a true sense in opposition or neglect may quench. The gifl
spiritual tendencies and characteristics are of the Spirit at the Pentecost appeared as a
transmitted; and assuredlj-, birth from a tongue of flame. (Acta2:s.) The gift of
godly ancestry and childhood life in a Chris- God not the grace received at conversion,
tian home are often most potent factors in the but the ministerial gift, including all the gifts
character of the man. All expositors, with for the sacred office, with special emphasis
Paley, note the coincidence that, in Acts 16 : 1, here, perhaps, on boldness in the faith. The
the mother only is said to have believed, and thought is not that Timothy had been unfaith-
86 II. TIMOTHY. [Ch. I.

7 For God halh not given us the spirit of fear; but of I

7 on of my hands. For God gave us not a spirit of fear-
power, and ut' love, and of a sound niiud. |
8 fulness; but of power and love and > discipline. Be

1 6r. sobering.

ful in the use of this gift, which is forbidden recognition of Timothy's ministerial gift by
by Paul's thankfulness to God for his faith, Paul and the elders, a view wliich, while ade-
expressed in ver. 3-5; but as the apostle him- quately explaining 1 Tim. 4 14, where the
:

selfwas soon to die, and weightier respon- gift was given "through prophecy, with the
sibilities would thus fall on the disciple. laying on of the hands of the presbytery,"
Timothy, instead of timidly shrinking from does not adequately interpret this passage,
responsibility, as was, perhaps, natural to where the gift is said to be in him ihrovgh, nr
him, should rather, with higher courage, by means of (Jto) the laj'ing on of the apostle's

make still larger use of his gift, kindling hands language which makes the imposition
the sacred fire to a higher intensity to meet of Paul's hands, in some sense, the medium of
the duties of this larger sphere. This gift, conveying the gift. 3. That a gift for the
though imparted by God, would increase or ministry already existed in Timothy, but,
diminish, according as its possessor used it. through the laying on of an apostle's hands,
Ministers may decrease in power by lack of this natural gift was exalted into a chnrism,
industry, by absorption in other lines of or gift of the Holy Spirit, intensifying and
thought and work, or, as was here the dan- enlarging this natural qualification. (Acts

ger, by undue timidity and consequent failure 8:15-19.) This seems to me a fair interpretation
in a bold, courageous exercise of their office. of the words. According to this, the ordina-
Little Faith fails in much that he might have tion of Timothy was attended with exceptional
done, and thus, though saved, fails of a full circumstances; for, when he was ordained, a
reward. (2 John 8.) On the other hand, the distinct prophetic utterance designated him,
ministerial gift may be re-inflamed, endowed as it had Barnabas and Saul, for the office;
with larger power, by diligence, fidelity, faith, and Paul, as an apostle, united with the pres-
and a fervent and constant exercise of it. bytery in the laying on of hands, so that he,
"Use gifts, and have gifts; 'to him that through the imposition of an apostle's hands,
hath shall be given.' (Matt. 25: 29.) " (Henry.) received the supernatural gift of the Holy
Which is in thee by (^through) the putting Spirit. Plainly, this cannot occur now, since
on of my hands. Three interpretations there are neither prophets nor apostles in the
have here been proposed 1. That the minis- church, and the charisms of the Spirit have
:

terial gift, defined as the power to minister ceased.

effectually in preaching the word and admin-
7. For introducing an argument for stir-
istering the sacraments, was imparted by the ring up his gift, and against that timidity which
laying on of Paul's hands, a view which is here, as elsewhere, is intimated as a natural
inconsistent () with the account of Timothy's characteristic of Timothy. Such timidity, the
separation to the ministry, which implies that apostle urges, is not of God, and is to be
his fitness for the office was perceived and was resisted. God hath not given (did not give)
attested by the brethren of Lystra and Icon- us the spirit of fear a spirit which shrinks
iuin before his ordination (Acts 16: 1-3) [b) with
;
from duty and responsibility in the pre.'^ence
the facts al.*o in the other cases of ordination, of toil 01 danger. Fear is often a fatal snare.
in both of which the gifts existed before the The wicked servant said: "I was afraid, and
ordination, and their existence constituted the went and hid thy talent in the earth." (Mtt.

reason for ordaining them to the work (Acts 25:25.) But it is the nature of true religion
6:6; 13:3) ; and (c) with the plain directions to to inspire a courageous faith and lift the soul
Timothy and Titus, which require that the above fear. (Acts 4 is.) In all ages it has made
:

requisite qualifications be found in candidates the timid bold and nerved the fearful with
before they are placed in office. (1 Tim. 3 i-v; courage and strength. But of power the
:

5:22; Titnsi 5-9.)

: 2. That the expression here opposite of weakness in timidity. The Holy
indicates not the conferring of any gift by the Spirit is designated as "powerfrom on high,"
imposition of Paul's hands, but only the public and his presence has always given power, e-
Ch.I.] II. TIMOTHY. 87

8 Be not thou therefore ashamed of the tosliinony of not ashamed therefore of the testimony of oui- Lord,
our Lord, iiorof uie hisprisouer but be thou partiikerol
: nor of ine his prisoner: but sulfur hardship with
the affliclious of the [Link] according to the jJoweroKJod; 9 the gospul according to the power of God; who
y Wlio hath saved us, and called us with a holy call- saved us, and called us with a holy calling, nut
ing, not accordinj; to our works, but according to his according to our works, but according to his own
own purpose and grace, which was given us iu Christ purpose and grace, which was giveu us iu Christ
Jesus belbre the world began;

pccially a holy boldness iu uttering the truth. to it,who also tim suffering
but suffer with me,
(Luke 24 :; Acts 4: 31.) And Of lOVC that Self- (Van Oosterzee.)
for the gospel." Thus
forgetting love to Christ, to the church, and most expositors. According to the power
to the souls of men, which exhorts, warns, of God that is,
according to the power God
rebukes with boldness and fidelity at what- has displayed in the work of our redemption,
ever ris^k of consequences to self. And ot a described in verses 9, 10. Let thy willingness
sound mind (self-control,) a self-control to suffer for God be in some proportion to the
which restrains and gives calmness in danger. power he has shown in the gospel to save
"The power of authoritative control and wise thee. "He points to the great things done
restraint,which, if we have but in sufficient by God in the matter of our salvation as a
measure, we shall not weakly bend to adverse ground and motive for something correspond-
circumstances, but make them bend to us."' ing being done by us." Others,
(Fairbairn.)

(Fairbairn.) Thus Wiesinger, Ellicott, Van as Chi-ysostom : "Think

not that thou hast to
[Link]. Otliers translate either correction, bear these afflictions by thine own power;
as Alford and Huther; or, chastisement, as nay, it is by the power of God."
Conant, referring, in both cases, to decision 9. Who hath saved us. As a reason for
and authority in the enforcement of disci- enduring suffering 'according to the power of
pline. God,' he shows the greatness of God's grace
8. Benot thou therefore ashamed of and power as displayed in our salvation. The
the testimony of our Lord. Since God passage is characteristically Pauline in thought
has given us such a spirit, be not timid, fearful, and expression. 'Who' God the Father


ashamed to bear testimony to our Lord that 'saved us' namely, all believers. "He who
;

is, to the gospel in all its doctrines and pre-

has experienced the power of God in his own
cepts and promises, of which Christ our Lord salvation and calling must not, in view of
is the centre and the substance.
(Acts i: 8.) this power, shrink from sufferings; with an

Nor of me his prisoner a prisoner for his answering confidence he must be ready to
sake. Be not ashamed of me, who am impris- gospel."
suffer for the (Wiesinger.) And
oned called us with a holy calling. It is God
for Christ's s:ike, in failing either boldly
to declare my apostolic authority and doctrine the Father who effectually calls his
people.

in Ephesus and Asia, or to come to Rome and (Rom. 8 30; Eph. 1 18) and the vocatiou to which
: :
;

identify thyself with me in my poverty and he calls them is also holy. The calling is an
bonds. Some were ashamed, and had for- exercise of his holiness, and it leads to holi-
saken him in his great peril (4:io, i6), and the ness in us. (Eph 4: 1; Col. 1 10; Petcrl 15.) "The : 1 :

apostle was anxious that, amid this sad de- call comes wholly from God, and claims us
fection of others in the hour of danger, Tim- wholly for God. 'Holy' implies the separa-
othy should prove faithful to Christ and his tion of believers from the rest of the world
persecuted servant. There is no evidence unto God." (Faussot.) Not according to
here tiiat Timothy had shown a lack of faith our works. Our works were neither the con-
the thanksgiving to God for his faith proves sideration for which, nor the standard accord-
the reverse; but in the defection of many ing to which, he saved and called us. Else-
whom he had trusted, and in the near ap- where he said: "By grace are ye saved,
proach of the apostle's death, it was natural through faith;, and that not of yourselves: it
is the gift of God.
for him to be solicitous to strengthen the sjiirit Not of works, lest any
".Not by
of Timothy. But be thou partaker of the man should boast."
(Kph- 2 8. 9.) :

afflictions of the gospel or,

Suffer hard- works of righteousness which we have done,

ship wif/i me for the gospel. " Not suffer with but according to his mercy
he saved us."
the gospel, bear with it the disgrace attached (Titus 3: 5.) "The origin
of it is the free grace
 : )

II. TIMOTHY. [Ch. I.

10 now made manifest by the appearing of our

But is 10 Jesus before times eternal, but hath now been mani-
Saviour Jesus Clirist, who halh abolished death and fested by the appearing ot our Saviour Christ .lesus
liath brought life and immortality to light throu^a the who abolished death, and brought lile and i immorl
gospel

1 6r. incorruption.

and eternal purpose of God in Christ Jesus. in whom they were blessed with all spiritual
If we had merited it, it had been hard to sufler blessings." (Gill.) Before eternal times'
'

for it; but our salvation by it U of free grace, that prior to the series of ages during which
is,

and therefore we must not think much to the universe has existed or, as elsewhere ex- ;

sutfer for it." (Henry.) But according to pressed, "before the foundation of the world."
his own purpose and grace. His own is '
Compare Rom.
25; Titus 1:2; also 1 Cor.
'

16 :

liere emphatic. He was self-moved, impelled 2:7; Eph. 3

This grace was, in the di- : 11.
by motives, not from without, but from within,vine purpose, given in Christ to believers
himself. His design of mercy was called forth prior to the creation, before time began and ;

by no desert, no worthiness in us; but it was "what God determines in eternity is as good
''according to his good pleasure, which he as already made actual in time." (De Wette.
purposed in himself"; '"according to the 10. Butthe purpose of grace, thus formed
purpose of him who worketh all things after in eternity, was realized, unfolded in time.
the counsel of his own will." (Eph. i 9, 11.) Is MOW made manifest. This grace, which
:

'Grace' free, unmerited favor a fovor, the was given in Christ before time began, but had
grounds of which are in him who bestows, not been hidden during all the ages, was now, at
in him who receives. Which (grace) was the epoch of the incarnation, manifested.
given to us in Christ Jesus before the (Rom. 16:25, 26; Col. 1the appearing of
: 26.) By
world began^or, before eternal times. The our Saviour Jesus Christ his appearing
grace was given to us believers although we in the flesh referring, not to his birth only, but

did nottheii personally exist in Christ, as our to his whole manifestation, in his life, death,
Hedeemer and Kepresentative. The thought and resurrection. Tliis manifestation of God
is elsewhere expressed: "According as he in our humanity disclosed the grace which had
hath chosen us in him before the foundation hitherto been hidden. Who hath abolished
of the world, that we should be holy and
death or, in that he mode death, indeed, of
without blame before him in love; having no effect. He "took away the power from
predestinated us unto the adoption of children death." (Tittinan.) Compare 1 Cor. 15 26; :

to himself, according to the good pleasure of Heb. 2:14. "Death appears here, as also
hiswill." (Eph. 1 :4, 5; IPeterl :2.) ChHst and his elsewhere (for example, Rom. 6:23), not as
body, the church, are one and indivisible in strictly bodily or spiritual death ('dead in
the divine mind, and grace was given to the [Link],' Col. 2: 13), but the power which,
chosen, therefore, when in eternity they were in consequence of sin, has seized alike on body
chosen in him. "'Which was given us in and soul, and inflicts natural, as the precursor
Christ Jesus before the world began.' It is a of eternal, death. Its sting is sin it is nulli- ;

gift, and a free gift, not at all depending upon fied when this is taken away, for it is then no
any conditions of the creature, and entirely longer a denial of life and immortality. There
proceeding from the sovereign will of God; remains but the form of death, until this also
and it was a gift from eternity; there was not is annihilated and death is no more (Rev. 21 :

only a purpose of grace in God's heart, and a 4: death shall exist no more, etc.)." (Wie-
promise of it so early, but there was a real singer.) This death he abolished, or made of
donation of it in eternity; and though those no effect: 1. Bj' the new spiritual life he im-
to whom it was given did not then personally parts to those who believe on him, through
exist, yet Chrit did, and he existed as a Cove- which sin the "sting" of death is destroyed
nant Head and Representative of his people (Eph.2:i); and as the result of which the act
;

and they were in him, as members of him, as of dying is to the Christian no longer death,
represented by him, being united to him and but only the passing into a new and higher
;

this grace was given to him for them, and to life with Christ. (John 11 :36; Rom. 8:2. 2 Cor. 5. .'iS:

them in him; in whom they were chosen, and 6-8; Heb. 2 14.) 2. By his own triumph over :
Ch. I.] II. TIMOTHY. 89
11 Whereunto I am appointed a preacher, and an ! 11 tality toliglitthrough tlleno^^pel, wliereuiitol wasap-
apostle, and a teacher of the Gentiles. j
12 pointed a 'preacher, and an a|ioslle,and ateaclier. For
12 For the which cause I also siitFer these things: the which cause 1 sutler also these thin>;s: yet 1 ^^lu
nevertheless I uui not ashamed; lor 1 know whom 1 |
not ashamed; for 1 know him whom 1 have believed,

1 Gr. herald.

death in his resurrection and glorification, creature from God, and in its development
which was the type and pledge of a like tri- includes in itself moral weakness (oceeMia),
umph of his people, when they also shall rise corruption (&i.a.'i>6o(>a.\ and tiie endless ruin
in his image, with bodies made like unto his (ajTuiAeia) of soul aiid body. This death pro-
glorious body, and "there phall be no more cess Christ has made of no effect by the inter-
desith." (1 Cor. 15 : 26, 50-37; Phil. 3 : 21.) The de- posed life process, first of all in his own person,
struction of death, accomplished in then, as a result therefrom, in those who per-
which is

Chri.<t the Head, is here spoken of as if already sonally unite themselves with him." (Beck.)
accomplished in his Body, the church, (coi. 3.- Through the gospel the instrument
3. 4.) And hath brought life :ind immor- through which, as Christ is the agent by whom,

tality to light or, revealed, by throwing 'life and immortality' are brought to light, or
light thereon, life and incorruption. Before revealed to man.
obscure, hidden amid shadows, his appearing 11. Whereunto I am appointed a
illumined them. Compare 1 Cor. 4 5. 'Life preacher, and an apostle, and a teacher
:

and immortality,' or, the incorruptible, im- of the Gentiles. Compare 1 Tim. 2 7, :

perishable life, had been, indeed, already where the same expression is used. There,
adumbrated in the Old Testament but Christ, however, it is connected with the assertion of
;

in his teachings, and especially in his life, his authority in the gospel, but here with a
death, resurrection, and glorification, lighted statement of the sufterings endured in preach-
up, illumined, what was before only dimly ing the gospel. 'Of the Gentiles' omitted
seen, and brought it forth, as into the blaze of in the Sinaitic and Alexandrian manuscript=i,
the noonday sun. The full meaning of life as well as in Cursive 17, and in Kevised Ver-
and immortality is seen only in Christ, as sion; but probably to be retained, as sustained
now he, the God-3Ian, sits glorified on the by all other manuscript authority' [X<: C D E
throne of the universe. 'Life' is here the F G K
L P, Syriac, Coptic, etc. A. H.], and
new spiritual life imparted by "the Spirit of as here important to the sense.
life in Christ Jesus," when the soul, before 12. FortheAvhich cause that is, because
'"dead in trespasses and sins," is quickened I was appointed to thisoflBce, and am fulfilling
(Rom. 8: 2.6; Eph 2 i)
: and the indwelling of it, especiall}' as an apostle to the Gentiles, (acw
;

''the Spirit of him that raised up Jesus from 22:21; Eph. 3: 1.) I also suffcr thcsc things ;
the dead" within the believer is the pledge of namelj', the suffering connected with his per-
the ultimate resurrection and incorruption of secution and imprisonment. (Ver.8, 15.) It WaS
his body. (Rom. 8 to, ii.)
: 'Immortality,' or the very calling ho had received from God as
imperishability, is an attribute of the 'life' an apostle to the Gentiles, which proved the
which, already existing in the Christian, shall occasion of his sufferings. Nevertheless I
at last pervade and possess his whole nature, am not ashamed. Though thus suffering,
body and soul. (Rom. 2: 7; l Peterl :4.) The Work he had lost none of his boldness in proclaim-
of Christ, at his appearing on earth, is thus ing Christ and his gospel; and he cites his
expressed in its grandest manifestation of own example, in order to awaken in Timothy
power. On the one hand, it destroyed death, like courage and endurance for the iVIaster.
the fearful penalty of sin, in all its effects, (ver. 8.) For I know whom I have be-
alike in the soul and the body; on the other, lieved or, on whom I h are fixed my trust.
it revealed life, in all the fullness of its bless- The reason he is not ashamed, he knows God
ing, permeating, enriching, ennobling the his Saviour, God in Christ, whom he has
whole being, spiritual and bodilj', and at last trusted; and this knowledge frees him from
transforming the man, in his whole nature, all doubt and fear. " I know what a faithful,
into the likeness of the glorified God-Man. promise-keeping God he is. (2:i3.) It is not,
"Death results from the falling away of the I know how I have believed, but I know
 ;

90 II. TIMOTHY. [Ch. I.

have believed, and am persuaded that be is able to keep and I am persuaded that he is able to guard Hhat
that which 1 have committed uiito him agaiust that which I have committed unto him against that day.
day. 13 Hold tlie pattern of 2 sound words which thon hast
i:{ Hold fast the form of sound words, which thou heard from me, in faith and love which is in Christ
hast heard of me, in faith and love which is in Christ 14 Jesus. JiThat good thing which was committed
Jesus. unto Ihee guard through the Holy Spirit who dwell-
14That good thing which was committed unto thee eth in us.
keep by the Holy Ghost which dwelleth in us.

1 Or, that which he hath committed unto ) Gr. my deposit 2 Gr. healthful 3 Gr. The good deposit.

WHOM I have believed a feeble faith mny Christ, and to guard,by means of the indwell-
cla.p a strong Saviour." (Fausset.) The ing Spirit, the sacred trust of the ministry.
character of God, especially as he is revealed (13, 14.) 2. This admonition is enforced (a)
in Christ, is the ultimate ground of Christian by way of warning, in that certain Asiatics,
trust and the more perfectly that character is
; when at Eome, had turned away from the
apprehended in any soul, the more absolute apostle, especially Phygellus and Hermo-
and complete will be its reliance on him and genes and, by waj- of encouragement, in the ;

its rest in him. example of Onesiphorus, who, regardless of

(iSam. 30:6; Hab. 3:n, IS; Eom. 5:11.)

And am persuaded that he is able to danger, had sought him out and cheered him
keep that which I have committed unto in his prison; for which mercy shown to the
him literally, my deposit {rriv napaerjKrjv liov). apostle, he invokes God's mercy on him at
Paul had committed to God in Christ his the final day. (15-18.)
whole being, body, soul, and spirit, with all 13. Hold fast the form of sound words,
his interests for time and eternity. God is Avhich thou hast heard of me, in faith
here the trustee with whom he has deposited and love which is in Christ Jesus. The
for aafe keeping his temporal and eternal sal- word translated in the Common Version /orm
vation and welfare; and the ground of his (uTTOTiiTTuxris) Is rcndcrcd (iTim. i:i6) patteim,
confidence is the omnipotence of God. He is designating that which was intended as a
able to keep it. "God deposits with us his model, exemplar. It refers here to the in-
word, we deposit with God our spirit." (Gro- struction, the general [Link] of truth which
tius.) (Lulte23 :46; 1 Thess. 5 : ThuS Timothy had received from Paul; not, how-
23; 1 Peter4: 19.)

most interpreters. Some, however, interpret ever, as a mere dead form of words, but "as a
the "deposit" as the "office of preaching the living expression of things, as if thej' were
gospel," which God had committed to Paul, visibly presented to the ej'e." (Calvin.)
as ver. 14; an interpretation less congruous This living outline of truth, taught, not in
with the context, in which he is speaking of words of man's wisdom, but in the wholesome,
the trust he himself has reposed in God, and health-imparting words of the Spirit, and
one which is by no means required by ver. 14, im])rinted as an image on the mind of Tim-
since deposit (irapae^Kr;) is a general term, and othy, he is to hold there, alike in substance
need not designate the same deposit in both and form, uneffaced and undistorted by "ques-
places. Agrainst that day the final day, the tions and strifes of words." " What St. Paul
day of judgment, when "the righteous shall had delivered to Timothy was to be to him a
shine f(jrth as tlie sun in the kingdom of their pattern and exemplar to guide him." (Elli-
Father." Not simply until that day, but cott.) 'In faith and love' the sphere, or
unto, vnth reference to, for that A&y. What element, in which he is' to hold this system
has thus been intrusted will be kept safe, un- of truth. It is to be held, not barely in the
impaired, for the needs and the blessedness of reason, as if only an intellectual conception,
that day. ([Link] Matt. 13 : 43 ; Rom. 8 : 18-23 ; 2 Thess. 1 : 610 but rather in the heart, as an object of faith
James 1 : 12.) and love, and that the love which is inspired
13-18. Admonition to an Unswerving bj' [Link] Jesus. His theology is to be the
Adherknce to the Apostle's Doctrine, theology of the heart, vitalized and spirit-
AND Fidelity to the Ministerial Trust. ualized in the atmosphere of Christian faith
1. Timothy is urged to hold the. health- and love. The truths of the gospel are clearlj'
giving doctrine of the gospel, as received apprehended and firmly held only as they live
from the apostle, in the faith and love of and glow in the heart, (i Tim. 5 5, e, i9.) :
 : )

Ch. L] II. TIMOTHY. 91

15 This tlioii knowest, that all they which are in 15 This thou knowest, that all that are in Asia
Asia be turned away from uie; of whom are Pbygellus turned away from me; of whom are Phygelus and
and Ilermogenes. 16 llermogeiies. The Loid grant mercy uiilo ihe
1(5 The Lord give mercy unto the house of Ouesi- house ol Ouesiphorus for he oft
: refreshed me, aud
phoriis: tor he oft refreshed me, and was not ashamed
of my chain

14. That good thing which was com- keenly felt by the apostle, since some of them

mitted uuto thee or, that excellent, deposit. were probably converted under his ministry
The same word as in ver. 12, "that which I when in Asi^. It has been supposed that they
have committed unto him " but there it de-;
came to Rome as witnesses in Paul's behalf on
notes a deposit intrusted b^' Paul to God the trial but, appalled by the danger in which
;

his soul, with all its priceless interests; while he stood, had refused to ai)pear and testify
here it is a deposit intrusted by God to Tim- before the Imperial Court. Such n fact is
othy the everlasting gospel, with all its pre- touchingly alluded to by Paul. (4:i6.) Their
cious promises and hopes for men. The ex- desertion of him was already, in some way,
hortation is, then, keep
that he guard or known to Timothy but the apostle mentions
;

sacredly that priceless trust by holding the it, as well as the noble fidelity of Onesiphorus,
gospel in its puritj' aud proclaiming it with as an incentive to fidelity in Timothy, and
all fidelity. especially as a cogent reason for hastening his
Keep by {means of) the Holy Ghost which coming to Rome to the help of his aged, but
dwelleth in us. This sacred deposit ho is to now deserted, father in the gospel.
'Asia'
guard, not by his own power, but by the power designates the Roman
province of that name
of the Holy Spirit, who dwells in all believers on the western coast of Asia Minor, which
and who alone can enable the Christian min- included Mysia, Phrygia, Lydia, and Caria.
ister to guard Of whom are Fhygellns and Hermo-
this hol3' trust of the gospel.
The indwelling everywhere repre- genes mentioned by name, either because
Spirit is

sented as the source of spiritual life and more prominent than the rest and better
power. See Zech. 4:6; Luke 12 12; John known to Timothy, or because their relations
:

14: 17, 26; Acts 1:8; 4 31 Rom. 8: 26; 1 to the apostle were of a special character, ren-
: ;

Cor. 12:7-10; Gal. 5:22, 23; Eph. 3:16. dering their desertion of him a more aggra-
''
As if he had said, I do not ask from thee vated oifense. We have no other mention of
more than thou canst; for what thou hast not them.
from thyself the Spirit of God will supply to 16. The Lord give mercy unto the
thee." (Calvin.) "What Paul says of the house of Onesiphorus. In contrast with
Holy Ghost as indwelling within the believer, those of Asia, he now presents, as an incentive
refers us to the highest blessing of the New to Timothy, the noble conduct of Onesiphorus,
Covenant, in which the Holy Ghost is the a resident of Ephesus (*-^^), who, when at
immanent, vital principle of all the redeemed. Rome, instead of shrinking from the danger,
During the Old Covenant, he overshadowed had taken special pains to find the apostle
momentarily individual, holy men of God; and extend practical sympathy. For he oft
in the New, he abides perpetually in the heart refreshed me, and Avas not ashamed of
of each Christian." (Van Oosterzee. my chain. He had with all courage brought
15. This thou knowest that all they comfort of mind and body to the apostle in
which are in Asia be turned away from his prison, and this, not once only, hat often.
me. Who these persons were we have no " Next to suffering for the sake of the gospel,
means of knowing, but probably they wore the grandest thing is to support the persecuted
Christians from Proconsular Asia, who had against the world, to iticur danger for them,
come to Rome, but, terrified by the peril in as Jerome for Huss, as Frederick the Wise
which Paul stood, had avoided him, shrink- for Luther. Jesus recognizes that as done
ing from recognition as his disciples and unto himself ([Link]: 40,41.)" (Heubner. See )

friends, and leaving him in his prison unvis- Heb. 10 32-34. My chain' may indicate that
:
'

ited and uncomforted, lest they also should Paul in this second imprisonment, as in the

come under persecution. This neglect of him first was bound to a soldier by a chain, (aou
in his bonds was, doubtless, all the more 28: 20; Eph. 6:20.)
92 II. TIMOTHY. [Ch. II.

17 But, whea he was in Rome, he sought me out very 17 was not ashamed of mybnt, when he was in
chain ;

diligently, and found me. 18 Rome he sought me diligently, and found me (the
I

Is Xbe Lord grant unto him that liemay find mercy Lord grant unto him to find mercy of the Lord in
of the Lord in that day and in
: how many things he that aay); and in liow many things he ministered
ministered unto me at Ephesus, thou kuowest very at Ephesus, thou knowest very well.
welL

CHAPTER II.

THOU therefore, my son, be strong in the grace that Thou therefore, my child, be strengthened in the
is iu Christ Jesus.

17. But when he was in Rome, he the time this Epistle was received, and there-
me out very diligently, and found
sought fore sent salutation to
his household rather
me. Among the multitude of prisoners at than to him. In any case the prayer does not
Rome from all parts of the empire, it might ask deliverance from purgatory, as Romish
be no easy task to find Paul but Onesiphorus prayers for the dead, but that "he may find
;

persisted in the search till he found him, mercy of the Lord in that day," the day of
although the hazard of such a search and of final Judgment. "This prayer shows how
identifying himself with such a prisoner must much richer a recompense awaits those who,
have been extreme, during tliis fearful perse- without expectation of earthly reward, per-
cution of Christians in the last days of Nero. form kind offices to the saints, than if they re-
The fact that it was not easy to find Paul shows ceived it immediately from the hand of men."
that this is a different imprisonment from that (Calvin.) And in hoAV many things he
described in Acts 28:30, when he "dwelt in ministered unto me at Ephesus thou
his own hired house, and received all that knowest very well. The Greek has the com-
came to him, preaching the kingdom of God parative better, not the positive. (See Winer's
.... no man forbidding him" for then he New Testatnent Grammar, section 85,4, Thay-
;

must have been known to all the Jews in er's edition.) Tiie thought is not barely of
Rome, as well as to many others. 'Very dili- the personal service rendered by him to Paul
gently' ; the Sinaitic and Vatican manu- at Ephesus; but, in general, of the service he
scripts, have here, not the camparative, but had done the Christian cause there, of which
(<TirovSai<ai), diligently, zealously, which is prob- Timoth3' from his residence there had even
ably the true reading. better knowledge than the apostle hitiiself.
18. The Lord grant unto him that he What Onesiphorus had done for Paul at
may find mercy of the Lord in that day. Rome was, therefore, only one instance in a
'The Lord grant' had doubtless already life marked throughout by deeds of self-sac-
become a formula of invocation; hence the rificing faith and love. 'Unto me," in the
repetition of Lord in immediate connection. English and Latin versions, but wanting in the
The kindness which the aged and imprisoned Greek the expression, therefore, indicates ;

apostle himself could never repay, he asks that the general kindness and beneficence of his
the Lord may reward by bestowing mercy on conduct in the church.
his faithful friend in the day of judgment, in
accordance with Matt. 5 7 10 42 25 34-40;
: ; : ; :

for he was indeed "sick and in prison," and Ch. 2 : This chapter is filled with exhorta-
Onesiphorus "visited" him. Roman inter- tions and counsels founded on the preceding
preters, from the mention of "the house of exhibiti<m of Timothy's duties and (Jangers,
Onesiphorus" ([Link]; 4: i9) have inferred tliat and adapted to incite him to courage and
he was not himself living at the time this fidelity in his ministerial office.
Epistle was written, and have used this passage 1,2. Necessity of Being Filled with
as an argument for prayers in behalf of the Power by the Grace in Christ espe-
dead. But the tissumption of Onesiphorus' cially in view of the duty of the ministry to
death is wholly gratuitous the utmost that transmit the gospel unimpaired to faithful
;

can legitimately be inferred from the absence men who shall be competent to teach others
of salutation to him is that Paul, knowing the also. Thou, therefore, my son (child), be
plans of Onesiphorus' journey, did not sup- strong. In view of the above examples
pose that he would have reached Ephesus at (1 11-18) as warned, on the one hand, by the
:


Ch. IL] II. TIMOTHY. 93

2 And the things that thou hast heard of nie among 2 grace that is in Thrist Jesus. .And the thing!' which
many witnesses, tlie same cojumit thou to faithful men, thou hast heard from me among many wiincsxa,
who shall be able to teach others also. the same commit thou to I'aitht'ul men, who shall be

defection of allthem "that are in Asia," and things heard are the fundamental truths of
'
'

as inspired, on tlie other, by the faith and the gospel, an outline of which, it is possible,
courage of Paul and the fidelity of Onesi- Paul presented on that occasion. (i:i:).)
phorus, be thou strengthened, or tilled with Thus most interpreters. Others refer wit- '

power, that thou mayest be faithful. Not, nesses to the believing multitudes who, with '

'be strong,' but either the passive voice, he Timothy, had at diftereiit times listened to
strengthened, or the middle, strengthen thy- Paul's preaching, and who by their faith had
self. Compare 1 : 7. God has given us the attested the truth of the doctrines proclaimed.
spirit of po)/;er. (Rum. 4:20; Eph. 6:io.) The man- Thus Van Oosterzee, Fairbairn. Conybeare.
lier in which this strength is to be obtained is In any case, the word witnesses' implies that
'

set forth. (Kph.6:ii-M.) In the grace grace those thus designated concurred in the things
ishere the insplieriiig element, the spiritual spoken by Paul, in such sense that their very
atmosphere, in which the Christian soul exists, presence was an impressive attestation and
and from which, as a vitalizing principle, the emphasis of them. The same commit thou
soul derives strength. He is to find strength, or, these deliver thou in trust, as a precious

to be filled witii power for work and conflict, deposit. (:") To faithful men not only
by drawing from the grace in Christ, the
it believing, but faithful men men worthy of the
quickening, empowering element in which a trust. Who (such as) shall be able to
Christian lives. (2Peter3: is.) "Grow in grace teach others also that is, teach other faith-
and in the knowledge of our Lord and Saviour ful, or trustworthy men, who in turn shall be

Jesus Christ." Which is in Christ Jesus put in trust with the gospel. The thought is,

the grace which is only in him, and whii'h he that from age to age, in accordance with Eph.
imparts to all who are in living union with 1 : 14, Christ will raise up and qualify men
him, as the vine imparts the life and fruit- for the ministerial office, to whom the gospel
power to thebranches abiding in it. (Johni5:4,5.) is to be handed down unimpaired, "for the
Being ^strong in the grace that is in Christ perfecting of the saints^ for the work of the
Jesus' may be understood 1. In opposition ministry, for the edifying of the body of
to the weakness of grace. Where there is the Christ." "The true keeping of the deposit
truth of grace, there must be a laboring after entrusted to thee will involve th^- handing it

the strength of grace. As our trials increase, on unimpaired to others, who may in their
we have need to grow stronger and stronger turn hand it on again. But in order to this,
in that which is good; our faith stronger, our thou must be strong in grace; thou must be a
resolution stronger, our love to God and Christ fellow-sufferer with me in hardships: thou
stronger. 2. In opposition to our being strong must strive lawfully; thou must not be en-
in our own strength. Be strong, not confid-
'
tangled in life's matters." (Alford.) Thn,
ing in thy own sufficiency, but in the grace also, De Wette, Wiesingcr, Huther, Fairbairn.
that is in Christ Jesus.' Compare Eph. G:10. Other interpreters, as Van Oosterzee and
" 'Be strong in the Lord, and in the power of Whitby, understand 'others' of the congre-
his might.' When Peter promised to die for gation, not of ministers.
Christ rather than deny him, he was strong in Two things are here to be observed : 1. The
his own strength had he been strong in the
; marks of a true ministry, as here presented,
grace that is in Christ Jesus, he had kept his do not consist in an outward succession frf)m
standing better." (Henry.) the apostles, and the imposition of a bishop's
And the things that thou hast heard of hands. On the contrary, they are found (a) :

me among many witnesses. The 'wit- In the character of the men; they must be
nesses here are probably the elders and others
'
faithful, personally worthy of the high trust.
who were present at Timothy's ordination, (6) In what they preach; this must be the
and who listened to, and participated in, true, apostolic gospel, as taught by the apos-
Paul's solemn charge, in committing to liim tle himself, and committed to Timothy to
tiie gospel and the ministerial oflice. The preach to others,(c) In their competency


94 II. TIMOTHY. [Ch. II.

3 Thou therefore endure hardness, as a good soldier 3 able to teach others also. ' Suffer liardship with me,
of Jesus Christ. 4 as a good soldier of Christ Jesus. No soldier ou
4 No mail that warreth entangleth himself with the service entangleth himself iu the affairs o!' tliin life;
affairs of this life; that he may please him who hath that he may please him who enrolled him as a sol-
chosen liim to be a soldier.

1 Or, Take thy part in suffering hardahip, as, etc.

for the work; they must be able to teach elders, it had its own " presbytery," and thus

others. 2. The ministry have a distinct and itpossessed within itself the full powers neces-
solemn responsibility in the ordination of a sary for instituting and perpetuating its own
minister. In setting apart to the sacred office, ministry.
it is their duty to ascertain that the candidate Exhortation to Endure with
3-13.
proposed is faithful, possessing a character Paul Hardship for the Gospel, with a
such as makes him worthy of the trust, that Statement of the Spirit and Motives
he holds the pure gospel as it is taught in with which It Should be Endured.
Scripture, and that he has such ability and I. 3-7. Illustrations of the Spirit in

training as render him competent to teach this WHICH SUCH Hardship is to be Met. 1.
gospel to others. The selection of men for the With unreserved devotion to Christ, as the
pastoral office, does, indeed, belong to each soldier, who devotes himself wholly to the
ciiurch, as a congregation of believers; but if cause of him by whom he was enrolled. 2.

the men thus selected and presented for ordi- With unshrinking obedience to every duty,
nation are wanting in any of these fundamen- as the athlete, who contends in the games,
tal qualifications, it is from no requirement of the rules,
the plain duty of the shrinks
presbytery to refuse to ordain. For, as min- however severe or f)ainful, that he may win
isters, nnade responsible for the transmission the crown. 3. With undiscouraged and un-
of a pure gospel to a pure and competent min- sparing toil, as the husbandman, who, through
istry, they are charged to 'commit the things,' persistent toil, secures the first participation of
the apostolic doctrines, only to faithful men,' the fruits in harvest. These illustrations, Tim-
'

such as shall be able to teach others also.' In othy is exliorted to consider, assured that the
'

the absence of these essential requisites in the Lord will give him understanding in all
candidate, the presbytery has no right to set a things.
man apart to the sacred office, but is under 3. Thou therefore endure hardness
solemn obligation to refuse to sanction his en- or, as the Revised Version, suffer hardship
trance on it. The Lord has thus doubly with me; or, take thy share in suffering. He
guarded the ministry from the intrusion of is not to shrink from the suffiirings which
unworthy, heretical, or incompetent men, by must needs meet all faithful ministers, and
requiring in church officers not only that they which especially met the apostle himself,
be selected by an act of the church as a con- (i Tim. 1 18; 6:12.) Thou therefore in the : '
'

gregation, but also that they be approved and Common Version, but not found in the Si-
set apart by an act of the presbytery. For naitic, Alexandrian, Ephraein, and other an-
the apostles, in the appointment of the seven, cient codices. As a good soldier of Jesus
gave direction to "the multitude of the dis- Christ. This figure, presenting the Christian
ciples" :"Look ye out among you seven as a soldier, is one common with the apostle.
men of honest report, full of the Holy Ghost See 1 Cor. 9:7; 2 C<ir. 10 3-6; Eph. 6 10-20. : :

and wisdom, whom we may appoint over this 4. No man that warreth {no soldier when
business." (Actsfi:i.6.) This principle of ap- on service) entangleth himself with the

pointment to office election by the people, affairs of this life that is, with the business

setting apart by the ministry was ordinarily affairs of ordinary life. The Roman soldier
observed in the apostolic churches; in which, was expressly restrained from this by the rules
therefore, the ultimate responsibility of ad- of the armj'. In applying the figure, how-
mitting to the ministerial office plainly de- ever, we may not infer that the minister is for-
volved on the ministry bidden to use a secular calling as a means of
itself (Actsi3:i-3 ; i4-23;

1 Tim. 4:14; 5 2i TituO:5.)

i ; As at that period support, if need be; for Paul wrought as a
every church seems to have had a plurality of tent maker. But he is to avoid absorption in
Ch. II.J 11. TIMOTHY. 95
5 And a man also strive lor masteries, yet is he not
if 5 dier. And a man contend in the games, he is
if also
crowned, except lie strive lawt'iillv. not crowned, except he have contended lawfully.
6 Tlie luif^baiidman that laboureth must be first par- 6 The husbandman that lalioureth must be the first to
taker of the fruits. 7 partake of the fruits. Con.-!ider what 1 say for the ;

7 Consider what I say and the Lord give thee under-

; Lord shall give thee understanding in all things.
standing iu all things.

it, or complications in connection with it, such 6. The husbandman that laboureth (is
its may divert him in spirit from his higher, he that) must be first partaker of the fruits
divine calling. It is not a secular occupation, that is, not he who, discouraged, has ceased
but entanglement in it, which is forbidden, to labor, but he who is laboriously at work in
(i Cor. 7 : 32.) Paul WTought in an earthly occu- the field will be first in sharing the frtiits at
pation, but his whole soul was absorbed in the harvest. To him, as persistently toiling for
one work of proclaiming Christ; the secular the crop, belong, according to a fixed law of
was incidental, only a means to the higher nature, the first, highest results of toil. So
end. (Acts 20: 24, 31-35.) ' Eutangleth.' (2 eter2:20.) thou, the apostle would say, steadfastly labor-
That he may please him who hath chosen ing in preparing the soil and sowing the seed,
him to be {enrolled him as) a soldier. The wilt at the harvest, according to an assured
merely personal will and private interest of law of God's kingdom, be first to partake of
the soldier yield, in an absolute devotement, the glorious results; and not only wilt thou
tc the will and interest of the commander. In see a harvest at the end, but thou shalt be the
such a spirit should the minister conduct his richest partaker of it, since it is preciselj' the
life, with no separate, personal interest, but present toil and suffering which give capacity
with absolute self-devotement to the will and and meetness for the coming blessedness and
service of Christ, seeking only to please him. glory. (Luke 19 : 17, 26; James 5: 7.) "TllC right of
(1 Thess. 2:4.) first participation in the harvest belongs to
5. And if a man also strive for maste- him who is laboring in the field; do not thou,
ries or, any athlete contend in the therefore, by relaxing
if also this labor, forfeit that
games: referring to the well-known athletic right." (Alford.)
contests in the Grecian games. (1 Cor. 9 24-27; 7. Consider what I say that is, seek to
:

Yet is he not crowned, except apprehend the true significance of these illus-
Hub. 12:1.)

he strive lawfully that is, according to the trations; enter into their real meaning. And
rules. The rules of the games prescribed the (for) the Lord (will) give thee understand-
time and manner of preparation, as well as the ing in all things. The encouragement to
things to be observed in the contest and seek an apprehension of the truth is that he
itself;
these requirements taxed to the utmost the en- need not depend on his own imperfect, erring
durance and strength of the contestant, alike faculties, but shall have the promised guidance
in the jireparationand the struggle. He must of the Lord. (John 14 26 le 13.) " To collect : ; :

be "temperate in all things," and "keep his the sum of these illustrations Do thou take :
'

body under and bring it into subjection." thy share with me in suffering; it is the law
All this was cheerfully endured, in view of and condition of success. The soldier on duty
the prize, the crown which was thereby to be must deny himself all the advantages and en-
won. The minister of Christ, in like manner, dearments of civil and domestic life the ath- ;

is not to shrink from the hardships appointed lete in the games must not hope for the crown,
in his [Link], but to endure them with all for- unless he observes the stern laws of tlie training
titude, in view of the crown of life at the end; and the contest; that husbandman only who
since only through the endurance of the ap- has endured the toil has a right to share the
pointed toil and sufferings will that crown be fruits.' " (Bible Com.) For the Lord will
won. (4:7,8.) "We may not dispense our- give the reading found in the best manu-
selves from this or that requirement of our scripts. [N A C ^ D E F G, etc. A. H.]
vociition, nor fail, in conformity to our incli- II. 8-13. Incentives to the ENDURixa
nation, to encounter an j- peril or danger which OF Such Hardships. 1. The glorious object
it imposes; neither pleasure nor convenience of his trust, Clirist, risen and glorified, the
must be our adviser, if we would win the royal Seed of David, exalted on the throne of
crown." (Wiesinger.) universal power. 2. The example of the apos-
 :

96 II. TIMOTHY. [Ch. II.

8 Remember that Jesus Christ of the seed of David 8 Remember Jesus Christ, risen from the dead, of the
was raised from the dead, according to my gospel 9 seed of David, according to my
gospel wherein :

y Wherein 1 sutler trouble, as an evil doer, teen unto 1 sutfer hardship unto bonds, as a malefactor; but
bonds; but the word of God is not bound.

tie himself, who

enduring suffering even Christ's human nature is here emphasized.
is

unto bonds God's chosen As 'of the seed of David,' he had a true
as a malefactor, that
may obtain salvation with eternal glory, while human nature, and passed through a real
yet the word of God, for which he suffered, human life, with actual human sufferings.
was, notwithstandifig, advancing in triumph. He "was tempted in all points like as we are,"
3. The sure results alike of enduring and of and thus, "in that he himself hath suffered,

refusing such suffering; on the one hand, being tempted, he is able to succour them that
death with Christ insures life with him, suffer- are tempted." (Hob. 2:9-i8; 4:15.) This risen,
ing with Christ reigning with him; on the glorified Christ is man, one with us, though
other, if any shall deny Christ be will deny thus exalted and the thought of him, in his
;

them if any are unfaithful, he remains faith- perfect fellowship and infinite sympathy with
;

ful to his word, his unchanging truth render- us, should nerve us to suffering with him.
ing absolutely certain the fulfiliment alike of According to my gospel. A risen Christ,
his promises and his threatenings. as the hope and inspiration of his church, was
8. Remember that Jesus Christ of the the constant teaching of the apostles. Before
seed of David was raised from the dead the sorrowing and persecuted believers they
Remember Jesus Christ as risen from the dead, set forth the glorious array of ancient heroes
of the seed of David. Tiie resurrection of of faith, " so great a cloud of witnesses," and
Christ was not only the crowning proof of his then bade their disciples "run with patience
Messiabship and of the truth of his gospel, the race set before them, looking unto Jesus,
but, above all, culminating in his glorification, Author and Finisher of faith, who, for the
the
it revealed him as the living, exalted. Al- joy that was set before him, endured the cross,
mighty Redeemer and it was as such that despising the shame, and is set down at the
;

Timothy should think of him, as an incentive right hand of the throne of God." (net 12: 1-3;
to suffering with him. That once suffering 1 Cor. 15: 15-20; 1 Peter 1:3.)
Saviour is not now in the tomb dead. Detith 9. Wherein (namely, in proclaiming the
had no power over him. He broke its bands, gospel) I suffer trouble, as an evil doer,
and now, as the reward of his suffering, he is even unto bonds. Before, he has directed
living, glorified, invested with all power in Timothy to Christ, the risen Saviour, as the
heaven and earth. As he through suffering inspiration to suffering for the gospel ; now,
attained to eternal glory, so also shall those as a second incentive thereto, he cites his own
who with him.
suffer "Remember Christ example. The wonderful catalogue of his
risen, so as to follow him. As he was raised sufferings for the sake of the gospel is twice
after death, so, if thou wouldst share his risen given at length. (2Ccr. 6:4-io; u: 23-28.) It has
life, thou must now share his death." (Faus- no parallel in human history; and the apos-
set. ) 'Of the seed of David' a further de- example,
tle's in this utter self-abnegation for
scription of Christ; the words standing in this the gospel, of which Timothy had been a
position in the Greek. The resurrection and constant personal witness, might well inspire
royal exaltation of Christ was the fulfillment in him a like heroic faith. These sufferings,
of God's promise to David. (2 sam. 7: 12-16; Acts which had attended his entire ministry, cul-
1.3:33-37: Rom. 1:3, 4.) He was the truc Son of minated in the bonds of his final imprisonment
David, the Heir of all the glorious promises under Nero, which he was held as a male-
in
made respecting David's throne and kingdom. factor, a criminal, and which was probably
Exalted to universal dominion, he took his the severest ordeal of his life. But the word
seat on that heavenly throne, of which David's of (iod is not bound. The apostle himself
was the humble earthly type; and, as we is bound ; but he exults in the tliought, liere
think of him thus invested with all power, it parenthetically expressed, that the word of
should inspire us to endure hardship with him God that mighty word, originating with God,
and his cause. Possibly, also, the reality of and made " quick and powerful " by his pres-
 ) 3

Ch. II.] XL TIMOTHY. 97

10 Tlierelore I endure all things for the fleet's sake, 10 the word of God is not bound. Therefore I endure
that they may also obtain the salvation which is in all things for the elect s sulie, that they also may
Christ Jesus with eternal glory. olitaiu the salvation which is in I hrist .Jesus with
11 // is a faithful saying For if we be dead with Aim,: 11 eternal glory. Faithful is the 'saying: For if we
we shall also live with him:

1 Or, saying ; for if, etc.

ence therewith is not bound. With irresist- E.OIT1. 8 : 14-2-5, where this thought Is devel-
ible, divine energy it is advancing in its career oped at length. Salvation, as now possessed
of triumph, even while its defenders sutler by the believer, is only in its incipiency and
imprisonment and martyrdom. Men die, but potency: it will hereafter be developed in its
Christ and his gospel live and triumph through completeness at "the adoption to wit, the
the ages; and this thought is to Paul, even redemption of our body." Eternal glory is
amid the defection of friends and the rage of thus the grand goal of that salvation we have
foes, a fountain of joy and hope. (Act320:24; already obtained by faith. " Salvation begins
21 13.)
:
" The teacher was bound, but the word with our regeneration, and is com))leted by
was flying abroad he dwelt in a [Link], but ;
our perfect deliverance, when God takes us
his doctrine ran, as if endowed with wings, away from the miseries of this mortal life,
over all the world." and gathers us into his kingdom. To this
(Chr^'sostom.
10. Therefore I endure
things for salvation is added the participation of heav-
all
the elect's sake, that they may also ob- enly, that divine, glory; and, therefore, i.,

tain the salvation Avhich is in Christ in order to magnify the grace of Christ, he
Jesus with eternal glory. 'Therefc^re' is gave to salvation the name of 'eternal glory.' "
to be construed with what follows. Compare (Calvin.)
1 Tim. 1:1(3; Philem. 15. The reason he 11. It is a faithful saying.
This refers to
endures [Link] is that the elect also the the following sayings, and intended to em- is

whole chosen people of God, as well as those phasize them as containing weighty and indu-
who are already partakers may obtain .salva- bitable truth. The rhythmical form of these
tion with eternal glory. They were "chosen sayings certainly suggests that they maj- have
" formed part of a hymn sung in the apostolic
in Christ before the foundation of the world
(Eph. 1:4); therefore it is "the salvation which churches, or of a well-known, inspired utter-
is in Christ Jesus." But though "the elect," ance of one of the Christian "prophets"
they are appointed to be saved "through (Eph. 4: 11); but of this the evidence is not
sanctification of the Spirit and belief of the certain. The plain design of their use here
truth " (.! T ess. 2 : 13) ; and the pretiching of the is to present, as a third motive for suflering in
necessary to their obtain- Christ's cause, the certain results on the one
gosi)el, therefore, is
ing salvation. The apostle thinks of himself hand, of enduring h.-irdsiiips with him; and,
as God's messenger to carry salvation to the on the other, of shrinking from such hard-
elect, whom God has chosen as his own people; ships, and thus denying him. For if we be
and such a mission, in which the Lord himself dead ([Link])with. him. Faith in Christ united
laid down his life (John lo: ii, is), seems to him us with him in his death (Kom. s: i-is; coi. :3; i
worthy of utter self-devotement, even unto Peier2;24); but this Union with him involves,
bonds and death. See the same thought not only a new relation to him, whereby

Col. 1 24 where, speaking of himself, he through his death we have justification with
:

says " ^yho now rejoice in mj' sufferings for God, but also a true and real fellowship with
:

you, and fill up that which is behind of the him in the spirit and objects of his death, so
afflictions of Christ in nij' flesh for his body's that in our present life we "know the power
Siike, which is the church." "Next to the of his resurrection and have fellowship with
salvation of our own souls, we .should be will- his sufferings, being made conformable to his
ing to do and suffer anything to promote the death." (rhii.3:io: 2Cor.4: lO; 6:9.) " Here, also,
salvation of others." (Henry.) 'Salvation' ns in other places (Rnin.[Link] Kph. 2:5), a fellow-
is conceived by the apostle as a present pos- ship with Christ is set forth which is a com-
session, already secured (Eph. 2:5), but this is plete fellowship of life, and, consequently, also
to find its completion in '
eternal glory.' See a fellowship of fortune, not barely of thought
98 IL TIMOTHY. [Ch. II.

12 If we suffer, we shall also reign with tiim: if we 12 died with him, we shall also live with him if we :

deny him, he also will deny lis: endure, we shall also reign with him: if we shall
l;i If we believe not, yti he abideth faithful he can- : 13 deny him, he also will deny us; if we are faithless,
not deny himself. he abideth laithful for he cannot deny himself.
;

14 Of these things put Ihem in reraetubrance, charg- 14 Of these things put them in remembrance, charg-
ing them before the Lord that ihey strive not about ing them in the sight of ithe Lord, that they strive
words to no profit, but to the subverting of the hearers. not about words, to no profit, to the subvei'ting of

1 Many aiicieni authorities read God.

and feeling." (Beck.) We

shall also live are utterly without Christian faith, and, as
Avith him. This spiritual death with him, the consequence, refuse to suffer hardship for
with its consequent "fellowship with his suf- Christ.
tense denotes the hab- The present
ferings," and readiness to sutler, if need
does not refer, therefore, to
be, itual state; it

bodily death with him, is the sure pledge of those cases of temporary obscuration of faith,
life with him, not only present spiritual life or of unfaithfulness, which may occur in the
(Rom. 6:8), but also the future resurrection life life of even a regenerate person. He abideth
(Rom. 8 10, 11 Phil. 3 10-21). The necessary result of faithful
: ; : that is, to his word, which, being the
sharing his death now is the eternal sharing expression of his immutable nature, can^ever
of his life. whether it be his word of promise
be forfeited ;

12. If Ave suffer {endure) we shall also word of threatening, as just cited, 'If
or his
reign with him. "They who suffered with we deny him, he also will deny us.' Christ
David were preferred with will never depart from that solemn word,
in his humiliation
him in his [Link] so it will be with the which pledges him, at the last day, to oM'n
;

Son of David." (Henry.) The union with those who have owned him, and to deny those
him in suffering, by enduring hardship and who have denied him. He cannot deny
death for him, insures ultimate exaltation with himself. As a being of perfect truth, he
him. See Matt. 19 27-29; Luke 22 20-30; cannot prove fitlse to his word.
: : (isam.i5:29;
Eom. 8 17; 1 Peter 1:7-9; 4 12-13; Kev. Titus 1 2; Heb. 6:18.) "Three things are impossi-
: : :

1 : 10; 2 10; 3 21.: How must this glorious ble to God to die, to lie, and to be deceived."
:
truth, believingly apprehended, have thrilled (Augustine.) As the unchangeable Jehovah,
tlie souls of the confessors and martj^rs of his word of threatening is as sure as his word

Christ in ages of persecution But it does of promise: both rest on the immutable foun-
!

not come to them only. " Every Christian is dation of his eternal truth and faithfulness.
under obligation to die with Christ through 14-26. Directions TO Timothy Eespect-
the mortifying of his own pleasures and de- iNG HIS Spirit and Conduct as a Chris-
sires, and tc put to death his former sins tian Teacher, Especially in Dealing
through the martyrdom of penitence." (Ques- with Heretical and Dlsturbing Ten-
nel.) If Ave deny him, he also will deny dencies.
lis. The denial of him is put into the hypo- I. 14-18. The apostle enjoins him 1. To :

thetical form as something possible. Our Lord put the people in mind of the truths stated
himself declared this with marked emphasis. above (ver. 8-13), earnestly charging them to
(MMtt. 10:33; Mark8:.'!8.) Such denial, as it involved avoid strifes of words, which are both useless
a preferringof self above him, was itself proof and pernicious. 2. To present himself to God
that there had been no real death with him; approved, as a workman faithful and skillful
and he will therefore say to such at the last in handling the word of truth. 3. To shun
day: ''''1 never knew you; depart from me, vain speculations, the tendency of which is
ye that work iniquity!" (M:.tt.7: 23.) The de- ever to greater error and sin a tendency ;

nial of Christ hero intended is not the outcome which has already shown itself in the case of
of temporary weakness of faith, as in the case Hymeneus and Philetus, men who thereby
of Peter (i-ite 22 54-62), but of the nature of the fell into a destructive heresy, affirming that
:

man, in whom self has never been crucified the resurrection is already past, and who are
and Christ has never been enthroned. thus subverting the souls of others.
13. If we believe not that is,, are in a 14. Of these things put them in re-
state of vnheiirf, referring to the condition membrance that is, the things just men-
of those who, refusing to credit God's word. tioned, (ver. 8-13.) Thc prc-supposition is, that
 )

Ch. II.] II. TIMOTHY. 99

1") study to shew
tliyself approved unto God, a work- 15 them that hear. Give diligence to present thyself
uiaa tUai needctti uot to be a!:bumi.'d, rightly dividiug approved unto God, a Worl<m;in that needt-lh u..t to
the wiird of truth. be ashamed, handling aright the word of truth.
'

16 But sliuu proTaiie and vain babblings: for they 16 liut shun prolaue babblings: lor they will proceed
will increase uuio more ungodliness.

1 Or, holding a ttraight in the word of (rutft. Or, rightly dividing the word of truth.

they had alretuly been taught them, but they Phil. 1:20.) The care of every minister, there-
needed to be reminded of them. Charging fore, should be so to labor that in the day

them before the Lord as if in the presence when his work shall be tried, it may receive
of the Lord, (i Tim. 5:21; 2 Tim. 4: i.) Instead of God's approval. The 'workman that needeth
'
the Lord,' the Sinaitic, Ephraem, and other not to be ashamed' is theopposite, alikeof those
codices read Ond, a reading which is adopted good, but careless men, whose work, built of
by Tischendorf and by Westcott and Hort. "wood, hay, stubble," "is burned,'' though

That they strive not about words an evil they themselves are saved, " yet so as by fire ";
specially prevalent in the Ephesian Church. and of those " false apostles, deceitful work-
(1 Tim. 6 : *.). They disputed about trifles, where ers," whose work brings ruin, not only to
tlie was one rather of words than of
dilFerence others, but [Link] to themselves. (vCor. 11:13-15.)

substance. the reference may be to the

Or Rightly dividing {handling aright) the
" v'ain jangling," " profane and .old wives' word of truth. The word translated rightly '

fables," and "endless genealogies," in which dividing' signifies cutting straight, as in lay-
they were so prone to indulge. Such a dispo- ing out a road, or marking a furrow. (p>ov. 11 5.) :

sition to wrangle about words indicated a "Ploughing the furrows of sjjiritual tillage in
frivolous mind, destitute of the truth itself a straight line." (Theodoret.) Here it means

To no profit, but (tending) to the subvert- rightly administering or handling. The rea-
ing of the heavens 'subverting,' or de- son he will not be ashamed is that he has
stroying, tlie opposite of edifying, (acor. i3: 10.)
word of truth. It was rightly handled the
Such word-strifes are not only wholly useless, done in such manner as to meet the approval
but they also tend to the ruin of the hearers. of God. He presented with fidelity and skill
They increase rather than remove doubts, the solemn, glorious trutbs of the gospel, and
while they stir up the bitterest passions. pressed them on the consciences and hearts of
15. Study to shew thyself approved men; refusing to occupy himself in frivolous
unto God. Timothy, in contrast witli the strifes and questions, or in tortuous interpreta-
teachers above mentioned, is to be chiefly con- tions of God's word. (2 cor. 2:1-; Gai.2 : 14.) " Let
cerned to present himself to God as one 'ap- him pass over nothing, let him add nothing,
proved' that is, one who has been tested, and
; let him mutihite, tear in pieces, and wrest
has successfully passed the test. One ap- '
nothing; finally, let him diligently consider
proved is the opposite of "reprobate (Titus 1 le),
'
'

what the hearers are capable of receiving and

'

or a castaway {I Cot. 9 -.ii)^ one who has been what conduces to edification." (Beza.
tested and has been thereby proved worthless. 16. But shun profane and vain bab-
While careful, by the manifestation of the blings stand aloof from, as one who shrinks
truth, to commend himself to every man's from an object of disgust or terror. (1 Tim. 6 20; :

conscience in the sight of God, his chief Titus3:9.) 'Profane babblings,' emptj' dis-
thought should be, not of men's approval, but courses, having sound rather than substance,
of the approval of God. " He commands dealing with subjects which are trifling rather
Timothy to keep his eyes fixed on God; as if than serious and weighty. "The reference is
he had said Some aim at the applause of a to such controversies and doctrines as tended
:

crowded assembly, but do thou study to ap- only to produce strife, and were not adapted
prove thyself and thy ministry to God." (Cal- to promote the edification of the cliurch."
vin.) A workman that needeth not to be (Barnes.) For they will increase unto

ashamed one having no occasion to be more ungodliness th;it those who in- i.s,

ashamed; that is, at God's judgment in the dulge in profane babblings will advance to a
last day, when every man's work will be higher pitch of imi)iety. The necessary ten-
tested, "of what sort it is." (1 cor. 3:9-15,- 4:3-5; dency of such is from b;id to worse, ever de-
100 11. TIMOTHY. [Ch. II.

And their word will eat as doth a canker of whom

17 : 17 further in ungodliness, and their word will i eat as
isHyuieneus and Philetus; dolh a gangrene: of whom is Hymenieus and Phi-
IS Who conceniiug the truth have erred, saying that 18 letus; men who concerning the truth have - erred,
the resurrection is past ah-eady and overthrow the
; saying that " the resurrection is past already, and
faith of some.

1 Or. spread 2 Ur. missed the mark 3 Some aucieut aathoritiea read a resurrection.

veloping into more pernicious errors and worse losophers scoffed at it as the dream of a mad-
courses of conduct. man (Acts 17: 32), and within the church itself
17. And their word will eat^iterally, some at Corinth taught "that there is no res-
will have pasture, "tlie medical term for the urrection of the dead." (i cor. i5:i2.) The form
consuming process of mortifying disease." It in which this great truth was here denied was,
is "an eating sore," which feeds on, and thus that the resurrection was already past. Pos-
spreads through, contiguous parts of tiie body. sibly they regiirded the promise of the resur-
As doth a canker (rt gangrene), "a tumor, rection as already fulfilled in the resurrection
when in the state between inflammation and of solne of the bodies of the saints, in connec-
mortitication." (Hippocrates.) The obvious tion with Christ's rising from the dead (iiait.
thought is, that the tendency of profane bab- 27:53); but more probably they perverted
blings is to increased perversion of doctrine and Paul's words (Rom.6:4; Eph,2:6; CoI.2:12), where
deterioration of character, alike in the indi- the believer is represented, in his regenera-
vidual and in the whole church. Such teach- tion, which is symbolized inbaptism, as dying
ing is whose roots are ever pene- and rising with Christ; and thus, by a false
like a cancer,
more deeply, and whose ravages at last spiritualizing, they interpreted the resurrec-
trating
waste and destroy the whole body. The tion as occurring at conversion, when the soul
apostle foresees that the errors of these false rises out of the death in sin into the new life
teachers will infect and spread through their in Christ. "Death and resurrection were
bearers, and thus work their moral terms which had with these false teachers only
steadily
destruction. "No can safelj' hold a a spiritual meaning and application; they al-
mtin
single error, any more than he can safely have legorized the doctrine and turned all into
one part of his body in a state of mortifica- figure and metaplior." (Ellicott.) And over-
tion"; and what is true of the individual soul throw (rt?'eoe?-iA7'ow;/w(7) the faith of some.
is true also of the church as a body. Error is (Titu^i:!!.) The Icaven of evil doctrine was
a diffusive poison, rapidly spreading through spreading from them, with the danger that it
the whole bod^', and tending to vital decay might diffuse its destructive influence through
and ultimate destruction. Of whom are the whole bodj'. (iTim. i: 19,20.) "It is true
Hymeneus and Philetus. The former is there is a spiritual resurrection, but from
mentioned probably in 1 Tim. 1 20, where he : thence to infer that there will not be a true
is spoken of as having put away a good con- and real resurrection of the body at the last
science and made shipwreck of faith. Of the day, is to dash one truth of Christ in pieces
latter, we have no further knowledge. These against another. By this they 'overthrew the
were men who illustrated in their career this faith of some,' took them off from tlie belief
tendency of profane babblings to increase to of the resurrection of the dead and if there ;

the worse; for, beginning in empty specula- be no resurrection of the dead, no future state,
tions, they had now advanced to the perver- no [Link] of our services and sufferings
sion of a cardinal truth of the gospel. in another world, we are of all men most
IS. Who concerning the truth have miserable. (1 cor. 15 13-19.):
" (Henry.)
erred literally, mark, (i Tim. :;
[Link] the II. 19-21. Timothy is not, however, to be
i

6:21.) Saying that the resurrection is past discouraged when such perverters of the gos-
already. The denial of a future bodily res- pel appear in tlie church; for 1. The firm
urrection, though a conspicuous feature among foundation of God namely, his invisible, elect
the Gnostics of the second century, had its church stands fast, since the inscription it
roots in the apostolic age. The Sadducees, bears attests that the Lord knows his chosen,
Therapeutae, [Link], and other sects rejected and that these will not fall away into error
the doctrine of a resurrection; the Greek phi- and siuv 2. Such false and heretical teachers
Ch. II.] II. TIMOTHY. 101
VJ Xevertheless the foundation of (iod i^taudeth sure, 19 overthrow the faith of .some. Ilowbiit the firm
hiiviug this Seal,The Lord k[io\veili thiiu tnai are his. foiindution of (iod standeth, having this -eal, l he
Aud, l^et every one that uauieth the name of Christ Lord kuoweth them that are liis: and. Let every
depart from iniquity. one that nameth the name of tlie Lord depart I'roiu

are to be expected in the church, just as in a often denotes that complete, intimate knowl-
Lirge house, in addition to vessels of precious edge which includes the perception and recog-
material for uses of honor, there are also ves- nition of the object by all the powers intel-
sels of base material for uses of dishonor. 3. lectual, affectional, and spiritual and thus, ;

His chief care, therefore, should be to purify while it does not directly signify love, ujjproval,
himself, so as to be separate from these baser choice, involves these ideas as implied.
it still

vessels, that he maybe a vessel for honor, meet Thus, "The Lord knoweth the waj' of the
for the Master's use. righteous'' (ps.i:); "You only have I known
19. Nevertheless the foundation of God of all the families of the earth" (.\mos3:2).
standeth sure. Though error tlius enters Jesus said: "I am the good shepherd, and
and spreads in the church, and the faith of know my sheep, and am known of mine"
some is thereby subverted, Timothy is not to (jobiiio:i4, 25, 27); and at the Judgment he will
despair the cause of truth rests on God's firm say to the hypocrites: "I never knew yon.
^^
:

foundation. This foundation is the true, in- (Matt 7 :25; Gal. 4:9; lJohu4:6-8). In tlieSC, and
visible church, as composed of God's elect; other passages, the word plainly denotes more
"the congregation of the faithful, considered than a mere intellectual knowledge it points :

as the foundation of a building placed by God to such knowledge as involves love, approval,
house (oUia), spoken of in the next verse." choice. Here, then, the firm foundation of
(Alford.) The invisible church is the perma- God stands fast, because it consists of God's
nent, unchanging foundation of the visible: known or chosen saints. Objects of his choice,
the one is sure (firm), as composed of God's and brought by his Spirit into union with him,
' '

elect, who will never be moved from the truth they will never prove faithless. Christ said :

(Eph. 2 17-21)
: the other, built on it, will, in spite " My sheep hear my voice, and I know them
;

of all care, have in it corrupt members, who and they follow me; and I give unto them
will be led astray from the faith, (i Cor. s :9-i5.) eternal life and they shall never perish."
Heresies, in the divine plan, are permitted, in (John 10: 27. 28.) Others, in the ordeal of trial,

order to sift the church. Our Lord said, there- will yield to temptation, but these will not fall
fore: " It must needs be that offences come" away. (iJohii2:i9.) In the darkest period of
and the apostle warned the Corinth- the Old Dispensatiim, when even Elijah de-
(Matt. 18:7),

ian Church: "There must be also heresies spaired, God's voice cheered his prophet, say-
among you, that they which are approved ing, " I have reserved to myself seven thousand
may be made manifest among you (i Cor. u 19). men who have not bowed the knee to Baal " :

In tliis process of testing, God's chosen ones (1 Kings 19: 18); and in all ages, amid the most
are revealed, in that they remain firm in the wide-spread iipostasies, this great truth that
truth. Having it has) this seal(seeing God has a chosen people who will never apos-
inscription, showing
ownership and des- its tatise
and perish has been the support and
tination. In all ages it has been the custom comfort of the discouraged servants of [Link].
to place inscriptions on the door [Link] (Deut. 6:9; (Rom. 8:35-39; IJohn
2 18-20. And, Lct eVefV OHB
: )

II :20),on pillars and foundation stones (Kev. 21 :u), that nameth the name of the Lord depart
and on the corner stones or facades of public from iniquity. This is the other inscription
structures. These inscriptions generally con- on the 'sure {firm) foundation of God,' his
sist of a brief, expressive form of words, indi- elect church. The
confession of Christ as
cating the origin, character, and purpose of the Lord in itself involves the renunciation of
building. In somewhat similar way [Link] unrighteousness. (Matt. i le. n Luke 12 8. ) "No : : :

are "sealed," or certified as Gf>d's people bytiie man can say that Jesus is the Lord, but
Holy Spirit, in "the fruits of theSpirit," orthe by the Holy Ghost." (icor. 12:3.) "Whoso-
new chara(;ter-marl<s that he places on them. ever shall confess that Jesus is the Son of
(2 Cor. 1 : 22; Eph. 1 : 13 ; 4 : .TO.) The Lord kUOAVeth God, God dwelleth in him, and he in God."
them that are his. The word 'knoweth' (ijohn4:2, 15.) A holy life, therefore, is an
102 II. TIMOTHY. [Ch. II.

20 But in a great house there are not only vessels of ! 20 imiigliteousness. Now in a great house there are
gold au(i ol' silver, but also of wood and of earth; and not only vessels ol gold and of silver, but also of
some to honour, and some to Uishouour. wood and of earth and some unto honour, and
;

21 If a man theiefure purge liimself from these, he 21 some unto dishonour. If a man therefore purge
shall be a vessel unto honour, saiielitied, and meet for himself Irom these, he shall be a vessel unto honour,
the master's use, and prepared unto every good work. sanctified, meet for the master's use, prepared unto

essential character mark of him who ac- the diverse use and destination of these vessels.
knowledges Clirist as Lord. Two grand char- Each of these classes, the true and the false,
acteristics thus distinguish the true people of are consciously or unconsciously, willingly or
God: they are his elect, and therefore are led unwillingly, serving the purposes of God and
and guarded by his Spirit they acknowledge
; doing his work, but with a service dissimilar
Christ the Holy One as their Lord, and there- in its nature and with a difl"erent destined end.
fore follow him in a life of holy obedience. 'In the visible church, not only true Chris-
They " are kept by the power of God, through tians and faithful ministers are found, as
faith, unto salvation." (iPeteri:5.) "God's willing instruments in the honorable work of
part and man's part are marked out; God glorifying God and promoting
the good of
chooseth and knoweth his elect. Our part is men, but persons also of a ditferent character,
to believe, and by the Spirit depart from all whose hj'pocrisy and iniquity are overruled,
iniquity, an unequivocal proof of our being contrary to their intentions, to fulfill his right-
the Lord's." (Fausset.) Both inscriptions eous purposes, though to their own ruin and
are supposed to allude to Num. 16 5, 21, in : 'everlasting contempt.' " (Scott.)
which there are expressions nearly similar in 21. If a man therefore purge himself

form the false teaclicrs being compared to from these separate, keep himself distinct
Korah, Dathan, and Abiram, and the true from these false, heretical professors, the "ves-
Christians to Moses and the faithful in Israel, sels of He is thoroughly
wood and of earth."
who were not carried away in the rebellion, be separate, both in
to purify himself, so as to
and remained safe when the earth opened and character and association, from them. "All
swallowed up the rebellious. who consecrate themselves to the Lord must
30. But in a great house that is, the purge themselves from the filthiness of the un-
house built on tliis firm foundation naniely,; godly." (Calvin.) Error and unrighteousness
the visible, professing church, which, in spite having, like gangrene, a tendency to self-ditFu-
of all care, will contain false as well as true sion, safety from it is only found in separation.
professors. (i Tin., a
: is.) The apostle would (1 Cnr. 5 6-13.) The reference here is not to moral
:

not have Timothy be discouraged by the pres- only but also to outward separation. Such
ence of heretical and corrupt men in the must not be held in fellowship, in the association
church, since this was to be expected. There either of the church or of social life. (Rom.i6:i7;2
are not only vessels of gold and silver
Thess.3:6.i4;2joiinio.) He shall bc a vcssel unto

true Christians, in whom the rich grace of God honour a Christian adorning the doctrine
dwells and whose character and life are and the church of God, and used for noble
adorned with the precious virtues of the Holy ends in the kingdom of Christ. Sanctified
Spirit. But also of wood and of earth
separated, consecrated to the Lord. Meet
false professors, in whom that gracewanting for the master's use possessed of a spirit
is
and the character and life reveal an unregen- and character adapted to the service of the
erate nature. Thus "gold, silver, precious Master. The figure of a household vessel,
stones," the genuine and imperishable mater- or utensil, is still present:
5
he will be a
ials for God's building, are contrasted with vessel worthy to be used by such a Master.
" wood, hay, stubble," the false and perish- And prepared unto every good work
able, as they will appear when he shall subject filled with all the Christian virtues, and thus
the work of his servants to his fiery test, (i Cor. in fervent sympathy with every good work,
3:12,13.) A similar contrast between the gen- and fitted to engage in it. The thought
uine and the false among professing Christians is of a fully rounded Christian cliaraoter, in
is found in the parable of the wheat and tares, living, holy sympathy with all that is true
andof the net. (Matt. 13:24-30,47.) And some to and noble and Christlike in word and deed.

honour) and some to dishonour showing Such a life is described (2 Peter i: 5-11) adorned
 ;

Ch. II.] 11. TIMOTHY. 103

22 every good work. Hut flee youthful lusts, and lol-

22 Flee also ymuhful lusts: but follow righteousness,
tbem that call ou the Lord
fail)*, eliaiiiy, peace, witli
low after righteousness, lailh, love, peace, with lluiu
23 ihat call ou the Lord out of u Jiure liearl. IJui loul-
out of a pure liearl.
ish and iguoiant questionings reluse, knowing iliat
2 IJut foolish and unlearned questions avoid, kuow-
24 tliey gender strifes. And tlie Lord's servant must
.
'

iuK that they do gender strifes.

but not strive, but be gentle towards all, apt to teach,
2i And the servant of the Lord must not strive ;

be gentle unto all men, apt to teach, patient

1 Gr, bondservant.

with all the Christian graces, and resulting at condition is, above all things, essential to fit-

ness for eflective ministerial service in the

last in "an entrance ministered abundantly
into the everlasting kingdom of our Lord and divine kingdom. Other things may be more
Saviour Jesus Christ." (3:17; tuus3:i.) or less helpful, but this is indispensable. The
23-26. Timothy is, therefore, to flee
III. peace spoken of is undoubtedly to be under-
youthful lusts and to follow the Christian vir- stood of peace in the
closer sense a state of
tues; to avoid useless questions and strifes, inner harmony and
agreeable fellowship; be-
such as to be maintained with
with gentleness instructing those who oppose, cause it is is

in hope that God m:iy lead them to repent- them that call on the Lord with pure heart."

ance, and that, thus coming to the knowledge (Fairbairn.)

of the truth, they may recover themselves 23. But foolish and unlearned {ignor-
from the snare of the devil. ant) questions avoid rather, the fuoLish,
22. Flee also youthful lusts referring etc. namely, those which the
false teachers

'Foolish (jituii-.n) {ignorant) ques-

not only to sensual passion, but all the irreg- debtite.

ular desires and propensities belonging to tionings,' such as arise in an ignorant, undis-
earlier life, as self-conceit, pride, ambition, ciplined, ill-regulated mind, and are unworthy
love of applause; "any impetuous passions of serious attention. (Vc-,-. 16; 1 Tim. i:4; 4:i.)
to which the warmth of that age is prone." Knowing (as thou dost) that they do gen-
The apostle has especially in mind such as are der strifes or, Since thou knowest. Such
end, tend
the opposite of the after-named virtues. (iTim. questionings, while having no [Link]
6:11.)
But only by avoiding such lusts will to mere empty controversy-, arousuig the worst
he be "meet for the Master's use and pre- passions and breeding bitter enmities. Tim-
pared for every good work." Follow right- othy was, therefore, to refuse to consider them.
eousness "moral rectitude, as contristed (1 Tim. 6:4; Titus 3:9.)

with 'unrighteousness' (iiiicia). (ver.w.)" (Al- 24. And ( but) the servant of the Lord.
ford. )
Faith, charity {luce) the sources of The language is general, but the context shows
intended.
true Christian character, from which flow all that the minister of Christ is chiefly
genuine virtues in the life. "The exciting of ittustnot strive. The servant of the Lord
our graces will be the extinguishing of our must be like his Master, who did not "strive
corruptions the more we follow that which is
;
nor cry." (Ma. 12: is, 20.) The meaning is, he
good, the faster and further we shall flee from must not engage in useless strife, such as is
that which is evii. Righteousness and faith here forbidden. It is his duty to "contend
and love will be excellent antidotes [Link] earnestly for the faith " (Ji"ie s) but he is not
;

youthful lusts." (Henry.) Peace, with them to exercise the spirit of a mere polemic, or to
that call on the Lord out of a pure heart. be a lover and seeker of contention. But be
The minister is to "follow peace with all gentle unto all men 'gentle,' as opposed to

men ' (Heb. 12 n) but his deepest, truest sym-

:
harsh, passionate. His spirit and manner
pathy, fellowship, the peace of complacency, should evince tenderness, kindness, love; and
should be with true Christians those who this 'toward all men,' irrespective of parties

with singleness of heart call upon the Lord. and preferences. (1

xhess. 2 :.) Apt to teach. :

2, the word includes

'
Call on the Lord a
characteristic
'
of the Here, as in 1 Tim. 3 :

genuine disciple of Christ, and hence used s not only skill in teaching, but iilso
a [Link]-
of a harsh, imperious,
a descriptive designation. (Act2:'ii; Eom. io:i2; tion to teach. Instead
who
I Cor. 1:2.)
'
The lesson here comes out again, dogmatic spirit in deiiling with those
the servant of Christ should be disposed
so often and in so many ways presented in diffV-r,

these Pastoral Epistles, that a sound moral to teach them,

dealing with them through the
 ;

104 II. TIMOTHY. [Ch. II.

In meekness instructing those that oppose them-

2.5 25 forbearing, in meekness correcting them that
i

selves; if (.jod peradventure will give them repentuuce oppose themselves; if peradventure Ciod ujay give
to the acknowledging of the ruth l them repentance unto the knowledge of the truth,
.6 And thai they may recover themselves out of the 26 and they way - recover themselves out ot' the f-nare of
snare of the devil, who are taken captive by him at his the devil, having been -itakeu captive ^by him unto
will. his will.

1 Or, instructing 2 Gr. return loaolieniesa 3 [Link] alive 4 Or, by him, unto the i ill of God. Gr. by him unto the will
0/ him. lu tue GreeK the two prououiis are ditferetii.

understanding by instruction, rather than ex- and because it is God's gift, we are not to de-

ercising a coercive autliurity. " Keady to spair of any person, however unlikely his
teach rather tiian to contend." (Ellicott.) conversion may appear to human view. The

Patient (under evil) or, patient of wrong. case of Paul himself should show what a
The thought is, not only of wrong intention- change may be wrought in even the most vio-
ally inflicted on us, but also of the stupidity, lent and stubborn opposer, when God gives
prejudice, misconstruction, and nianitold repentance. But while repentance is God's
weaknesses of men, which the minister must gift, he gives it through appropriate means;
meet, and which often prove his severest trials. we are, therefore, to be in earnest in seeking
Under all these evils, especially under opposi- to lead men to it by patient instruction and
tion, he is to be patient, forbearing, as was his persistent eflbrt. To
the acknowledging of
Master. the truth. The word translated 'acknowledg-
25. Inmeekness instructing those that ing' (en-iyfwo-i?) signifies the full apprehensio7i,
oppose themselves. 'Meekness' better, the realizatioti, of the truth. Only through a
gentleness.^ in contrast with harshness, vio- chiinge in the moral dispositions (jaeracoia) do
lence. The opposers referred to are probably men attain to the full knowledge, the believ-
those morally diseased persons who were full ing apprehension, of the gospel.
of useless questionings and restive under sound 2G. And that they may recover them-
instruction in the plain, simple gospel. The selves (literally, may awake to soberness) out
spirit and conduct of such might easily irri- of the snare of the devil. Such opposers
tiite and tempt him to the exercise of have fallen into 'the snare of the devil,' hav-
a ptistor,
harsh authority, seeking to crush rather than ing become deluded and bewildered, as in a
instruct the opposer; and against this the drunken sleep, through error and sin but ;

apostle warns Timothy. He must not, even awaking sober, thej' awake to righteousness,
under such provocation, cease to be "patient and escape out of the snare. The snare in
of evil." Many interpreters, as Alford, Fair- which they had been caught was the error by
bairn, Beck, translate correcting instead of which they became intoxicated in awaking ;

instructing, making the passage enjoin a disci- sober, therefore, they escape from the snare;
plinary rather than a teaching act. Thus, namely, the intoxicating error. On the figure
also, the Revised Version. Without doubt, of awaking from error and from a sin as
the Greek word has sometimes this use; but drunken compare 1 Cor. 15 34: "Awake
sleep, :

here the context seems to me to be clearlj' de- to righteousness, and sin not." 'Snare.' Com-
horting from the exercise of mere authority pare Eph. 6 11, " wiles of the devil " 1 Tim.
: ;

in such case, and urging rather to forbetiring 8:7; 0:9. Who are taken captive by him
and kindly instruction. The more usual sense
at his will or, having been captured hy him
of the word, therefore, is here required. If unto his will. They had been ensnared by
God peradventure will give them repent- Satan, to the end that thej'^ might be subject to
ance. This is the motive to such forbearing, his will instead of God's will. He captured
kindly instruction the hope that, through
; them that they might become, as in fact
this means, God may lead them to a right they did become, obedient to him instead of
state of mind. Note here, as always, vital obedient to God. Thus wicked men are rep-
religious error hasits roots in sin and in ; resented as under the ins])iration and control
order to its removal there must be repentance, of the Satanic will. They walk "according
a change in the state of the hetirt. Note, also, to the prince of the power of the air, the spirit
repentance is the gift of God, resulting from that now worketh in the children of disobedi-
the Holy Spirit's work on the soul (Acts 5; 31); ence." (Kph. 2:2.) The Revised Version, with
 ' ;

Ch. Ill] II. TIMOTHY. 105

CHAPTER III.

THIS know also, that iu the hist days perilous times 1 But know this, that in the last days grievous times
shall coiue. 2 shall come. For men shall be lovers of self, lovers
_'
For men shall be lovers of their own selves, covet- of money, boastful, hau>;hly, railers, disobediut to
ous, boasters, proud, blasphemers, disobedient to 3 parents, uulhaukful, unholy, without natural alleu-
parents, unthankful, unholy,
3 Without natural ait'eciion, trucebreakers, false

soine commentators, interpret unto his will signate the New Dispensation, this being the
'

of God's will, and 'taken captive by him' of last period of human history. (ActsiciT; i John
being taken captive by God"s servant. Otliers i: 18.) Some refer it to the closing days of the
understand Fairbairn para-
the words, as Christian period, just prior to the second ad-
phrases, "that they may
return to soberness vent; but this is forbidden, at least as the ex-
(so escape) out of the snare of the devil (by clusive reference, by the fact that tlie wicked
whom they had been taken captive) according men referred to are, in part, already present,
to the will of him (God), who for this end sec- and Timothy is exhorted to "turn away" from
onds the eftbrts of his servants by giving the them. (ver. 5.) The whole representation points
spirit of immediate, as well as the remote future,
repentance and true enlightenment." to the
The view above given, liowever, seems to me 1. Probably such "perilous times"
asl Tim. 4:
far simpler and more natural; and the dif- would more tiian once recur, and the last, oc-
ference in the two pronouns used in the Greek curring before the second advent, may prove
is no real argument against it, as examples the worst, in the wide extent and terrible char-
clearly show that, without a change in the acter of its error and sin. This seems darkly
person indicated, there may be a change in intimated in Matt. 24 24 2 Thess. 2:3; 2
: ;

the pronoun merely for the sake of emjjhasis. Peter 3 3 Rev. 20 7. Perilous {grievous)
: ; :

Thus here "who have been taken captive by

:

times will conte or, difficult times will set
him" (Satan) (to bring them into subjection) in; that is, times hard to live in. The refer-
"unto his will" (instead of God's will). ence is probably the same as in 1 Tim. 4 : 1-3;
but there the heretical side, the departure from
the truth, is emphasized, while here the ethi-
Ch: 3 Grievous Times Predicted
: 1-9. cal side, the departure from morality, is spe-
IN THE Last Days. 1. The cause of these is cially described.
explained; it is the rise and dominant influ- 2. For men shall be lovers of their
ence of men who are grossly imnioral in char- own selves or lovers of self. The Greek
acter and life, while yet they have the outward has the article, the men, generic for men in
form of godliness, even though they thus deny general. Selfishness will be a general charac-
the power thereof (25.) 2. The precursors teristicof the period. This trait is placed first,
of these are already present, and from them because, as the root and essence of all sin, it is
Titnothy is warned to turn away. They are the source of the other evil characteristics
described as tliose who, by deceptive arts, are mentioned. Covetous or, lovers of money
misleading weak and unstable women, draw- with a selfish greed for the accumulation
filled

ing tliem into error and sin; and who, in with- of wealth. (LuUeietu.) Boasters, proud,
standing the truth, are like the Egyptian ma- haughty men of proud and sui>ercili-
spirit,

gicians that withstood Moses; which ungodly ous bearing. Blasphemers or, defnmers;
men they also resemble in the utter defeat that those who openly vilify, or spoak evil of
sliall ere long meet them, when their impious others. Disobedient to parents a fontal
folly will be publicly exposed. (6-9.) sin, the source and sign of a general disregard
1. This know also. Notwithstanding the <if [Link] to 3'ield obedience to
hope just expressed in regard to the recovery tliisprimal, natural authority tends to a rock-
of errorists, many evil men will arise in the less resistance of all rightful govornment,
church, who will never be reclaimed. That whether divine or human. Unthankful
in the last days. This is the common de- destitute of gratitude for favors from God or
signation in the Old Testament of the Messi- man. (Luke6:35.) Uuholy defiled with sin,

anic Ago, the times after the advent of Clirist. irreligious.

It is thus used in the New Testament to de- 3. Without natural atTection. Bad men
 ;

106 II. TIMOTHY. [Ch. III.

accusers, incontinent, fierce, despisers of those that are tion, implacable, slanderers, without self-control,
good, 4 fierce, no lovers of good, traitors, headstrong, puffed
4 Traitors, heady, highminded, lovers of pleasures uj), lovers of pleasure rather than lovers of Uod;
more than lovers of God ;
5 holding a form of godliness, but having denied the
5 Having a form of godliness, but denying the power G power thereof: from these also turn away. For of
thereof: from such turn away. these are they who creep into houses, and take cap-
6 For of this sort are they which creep into houses, '
tive silly vi^omen laden with sins, led away by divers
and lead captive silly women laden with sins, led away
with divers lusts.

sometimes have warm aftection for their own have none of the living, saving, power of re-
kindred but these sink so low tliat even this ligion in the character and life. Their works
;

common iiisthict of nature is destroyed. They belie their profession.

become in this inferior to the beasts. Truce- This passage must be compared throughout
breakers rather, implacable ; such as will liom. 1 29-32, where many of the char-
witl) :

not be appeased, resisting all overtures to acteristics here ascribed to the false Christian
reconciliation. False accusers
literally, are ascribed to the heathen, as indeed was
devils ; such as from malice accuse, or secretly natural for sin, having its root in an inordi-
;

slander others. Incontinent without self- nate self-love, everywhere tends in its develop-
control; men of unbridled passions or appe- ment to the same false and corrupt features in
tites, who do not or cannot control their evil the character and life. In both passages, it
propensities. The noun is used (iCor.7:5) "in- will be observed, these characteristics are as-
continency," inability of self-control; here cribed, not to each individual, but to men in
the adjective is the opposite of temperate ; or, the mass {the men), as marked features in the
ratlier, self-controlled. (Titus i: 8.) Fierce general life. Here they are presented as
literally, untamed., savage, brutal. Despisers striking and awful characteristics of the

{haters) of those that are good the oppo- church in those grievous times and, however ;.

site of Titus 1 8, "a lover of good men "

: or dark and repulsive tlie picture thus sketched,
;

possibly more general, haters of that which is the sad reality has more than once ai)peared
good. in the professed church, in periodsof religious

4. Traitors {betrayers) those who betray declension, when the world hits seen "ti new
confidence or trust reposed in them; possibly heathenism under the name of Christianity."
referring to tliose who betrayed Christian From such turn away. Persons of the
brethren to persecutors. (Matt. 24 lO; Mark i3 12.) character above described had already ap-
: :

Heady {headlong) reckless, impetuous in peared in the church and Timothy is charged ;

passion, headlong in action. Highminded

to deal with them, not as with those men-
or, -pjiffed up with conceit. Self-conceit, like tioned in 2 25, " in meekness instructing
:

smoke, without substance, but puffed out into them," but to 'turn away' from them, as men
large volume, envelops and blinds them, dis- who had reached a stage of depravation where
torting and magnifying their view of them- instruction is useless or impracticable. They
selves as compared with others. (1 Tim. 3:6; 6:4.) must be avoided. (Prov.9:7,8: 23:9; Mau.7:6.)

liovers of pleasures more than lovers of 6, 7. For of this sort are they which

God those who delight in fashion, frivolity, creep into houses, and lead captive silly
amusement, revelry, the pleasures of the women. Probably those referred to were
world, rather than in religion and the service persons who, before embracing Christianity,
of God. (1 Johu 2:15; Rom. 16 18.): had practiced magical arts. Men of this sort

5. Having a form of godliness the out- abounded everywhere in the apostolic age
ward semblance, or that appearance of piety and there were many of them at Ephesus.
which is found in a mere religious profession (Act8: 9-24; 13:6; 19:13-19.) 'Creep'; asscrpents,
and the forms of public worship. They are or as wolves seeking their prey, in an insidi-
not open apostates from Chri.'stianity, but pro- ous, stealthy manner. 'Silly women' a di-
fessed adherents of Christ. But denying the minutive in the Greek, meaning little women,
power thereof that is, by their spirit and used contemptuously, and probably well ren-
conduct. Thoy have the outward form. (Matt. dered, silly, foolish women. "As Satan at-
7:1.1-20.) Perhai^s, like the Pharisees, they are tacked the woman, and not the man, and
very zealous for the form (Matt. 23) but they beguiled Eve, and not Adam, so these, his in-'
;
Ch. Ill] II. TIMOTHY. 107

7 Ever learning, and never able to come to the 7 lusts, ever learning, and never able to come to the
knowledge of ihe iruth. 8 knowledge of the iriith. And like as .lanues and
S Now as Jaiines and .Tambres withstood Moses, so Jauibres withstood Moses, so do these also withstand
dotliL-se also resist the truth: men of corrupt minds, the truth; men eorrujited in mind, reprobate con-
repriibale concerning llie faith. 9 eeruiug tlie lailh. lint they shall proceed no fur-
J But ihey shall proceed uo further: for their folly ther lor their lolly shall be evident ur to all men,
:

shall be manifest unto all men, as theirs also was.

strumeiits and emissaries, work themselves are found in theof Jonathan (exoj. 7: Targum
into the affections of the weai^er vessel, and 11, Egyptian magicians who
;!), as those of the

into the weaker sort of women, as the diminu- attempted miracles before Pharoah to offset
tive word here signifies." (Gill.) On such the miracles of Moses. The llabbinical writ-
vain, frivolous, unstable women, these impos- ings have many
legends respecting them; but
tors sougiit, by stealthy and artful means, to the fact here referred to is attested by the
exercise their power, leading them into error Biblical record in Exod. 7, and there is no rea-
and and holding them captive, as help-
sin, son to doubt the tradition respecting tlie names
lessly bound under the spell of their arts. Of of these sorcerers. So do these also resist
these women, three descriptive statements are the truth. They directly opposed the true
made. They are 1. Laden with sins as if
:
gospel by setting up their magical arts in
sins were heaped up on them, so that they are rivalry with the charisnis, or gifts of the
burdened under them. Alford, however, sug- Spirit, as the old Egyptian sorcerers had done

gests a different view: "Their consciences in the contest with Moses. Compare the cases

oppressed with sins, and in this morbid state of Simon and Elymas (aou8:9j is: 6); also the
they lie open to the insidious attacks of these predictions of the coming of false teachers,

proseb'ters, who promise them ease of con- who shall perform lying wonders in the last

science if tliey will follow them." 2. Led days. (Matt. 24:M; 2Thes3. 2;9; Eev. 13:14, 15.) Men
away with
divers lusts these lusts, or evil of corrupt minds. 'Mind,' "the human
desires being the governing forces in their spirit viewed both in its intellectual and moral
Not alone aspects." (DelitZSCh.) (ITim. 6:5; EpU. 4;n-19.)
lives, controlling their conduct.
sensual lust, but "the itch and desire after The mind, the very faculty through which
new teachers and new doctrines and prac- God communicates with man, is corrupted.
tices"; the constant seeking for the sensa- The light within has become darkness. (Man.
tional, or that which is last in fashion in 6:23.) Reprobate concerning the faith
preachers and churches. Self-gratification, tested and jjroved worthless as to the faith in

rather than Christian principle, ruled their the truths of the gospel. (Titus i :
le.) ' Repro-
life. 3. Ever learning, and never able to bate;' compare Jer. 6:30; Rom. 1 28; 1 :

come to the knowledge of the They Cor. 9 27 2 Cor. 13

truth. : ; : 5. They had received
were always learning, turning from one new the gospel, but had proved themselves un-
doctrine to another, in the restless quest for worthy of it. " A corrupt head, a corrupt
novelty but, thus unstable, and governed by
;
heart, and a vicious life usually attend and
their fickle lusts, they were i^i^'or nhle to accompany one another."
attain the real apprehension of the truth. " It 9. But they shall proceed no further.
is a remark as demonstrable as it is humiliat- In themselves they will grow worse, accord-
ing, that as the truth, so also error and sin ing to verse 13 2 10, as all error tends to in-; :

have found ever a powerful support in the creased corruption in him who holds it; but
weaker sex. Compare 1 Tim. 2:14. There in their influence over others, they will not
lies in the womanly character the foundation, advance; for this will be checked by the e.x-
as for the highest development of the power posure of their folly. Error is in its own
" is a palace of ice which
of faith, so also for the highest revelation of nature weakness it ;

the power of sin." (Van Oosterzee.) Com- at last must melt and tumble down
necessarily,

pare Rev. ch. 17. when but one ray of the sunlight of truth
8. Now (hut), such characters as these de- penetrates it." For their folly shall be
ceivers are to be expected, since they appeared manifest to all men as theirs (.Tatines and
even in the ancient period. As Jannes and Jambres) F'<Uy'
also smsr/ess was. '
Jambrcs withstood Moses. These names wickedness; the ethical as well as the intellect*


108 II. TIMOTHY. [Ch. III.

10 But tliou hast fully known my Joctrine, manner I 10 as theirs also came to be. But thou didst follow
of lile, purpose, faith, lougsutferiug, charily, patience, |
my teaching, conduct, purpose, faith, longsufieriug,

ual aspects of their conduct are here charac- 4. By the sure guidance and help he has in
terized. The true character of these men and Holy Scripture, () as divinely inspired, (b) as
of their acts and doctrines would soon be fully useful to give complete fitness for all duties
exposed; just as, in the progress of the con- and dangers, and for every good work.
flict, the folly and impotence of the Egyptian (16, 17.)
magicians was when even tiiey themselves
; 10. But thou in contrast with these de-
were compelled to confess the utter failure of ceivers. Hast fully known or, did .^t follow
their magical arts, and, yielding the contest, as a disciple with full sympathy and approval.
they said of Moses' miracle, "This is the Not, "hast full^' known," as in the Common
finger of God"; and wlien, in attempting to Version, but according to the Sinaitic, Alex-
produce the "boils" on others, "the magi- andrian, and Ephraem Codices, with cursive
cians could not stand before Moses, because of MS. 17, didst follow. The reference is to
the boil, for the boil was upon thenuigicians." Timothy's conversion, of which the teaching
(Exod.8:i8, 19; 9:11.) It is evident that tiic men and life and sufferings of the apcstle seem to
here referred to, after entering the church, have been the means- and in connection with
had relapsed into the practice of their magical which, inspired by the lofty qualities in Paul,
arts. (Acts 19: 18, 19.) Like Simon, they had he became his enthusiastic and devoted fol-
never really received the truth, but were lower. He had not only fully known Paul's
"still in the gtill of bitterness and in the bond teachings and spirit and life, but, with hearty
of iniquity '' and now, taking advantage of approval and sympathy, had followed him as
;

the superstition, which yet to some extent held in these respects his modek My doctrine
its grasp on members of the church who but or, teaching
the doctrines or princijiles Paul
lately came out from heathenism, they used had taught, including also probably his spirit
their corrupt and deceptive arts to pervert the and methods in teaching. These had been to
principles and faith of the wetik, in order to Timothy the models of doctrine after which
secure the gratification of their own sensual he had patterned his instruction "guiding
lusts and the accumulation of wealth. They stars, as it were, which he followed." Man-
craftilj- sought access to the more frivolous ner of life
course of conduct, or principles
and unstable among the female members, to of life. Timothy had modeled his life after
lead them astray, who doubtless all the more PauTs, heartily adojiting the same self-abne-
readily yielded to their arts in that, before gation and consecration to Christ and his
entering the church, they had been believers gospel. Purpose referring to the steadfast
in magic, and had lived under its manifold purpose in Paul to devote himself without
forms of deception. reserve to the ministry of the gospel, to which
10-17. Exhortation to Steadfastness Christ had called him. (Acts20:24; 21:13,I4; ICor.

IN these Perils. To this he is incited :
2:2; 2Tim.4: :.)
Faith here, if anywhere in
1. By the remembrance of his faith, as shown, these epistles, in the sense of fideliiy, fa it Jful-
at his conversion and entrance on the minis- ness ; but it is more probably to be taken in
try, when, inspired by the teachings and life the usual sense of belief or trust in God's
and heroic sufferings of Paul, with the Lord's word, as an actuating principle in the life.
deliverance out of them, he became an ardent LongsufTering toward opposers and erring
follower of the apostle. (10,11.) 2. By the brethren. (Cal. 5:22; Kph.4:2; Col. 3 : 12 ; 2 11111.4:2.)

fact that persecution is not a strange thing,

Charity or, love; here, perhaps, love toward
but must be expected by all those who resolve men, charity, (icor. i3.) Patience patient
on a life of Christian piety; while, also, evilbearing of evil, without swerving from the
men and seducers will wax worse and worse. temper and faith of the gospel. (Rom. 2: 7.)
(12, 13.) 3. By the confidence he reposes in These things in Paul had, in Timothy's earlier
those from whom he received the gospel, and life at Lystra, inspired his youthful love and
by his early training in the Scriptures, which devotion, and led him to consecrate himself to
are able to make wise unto salvation. (14, 15.) a like service of Christ. I'he apostle, there-
 ;

Ch. III.] 11. TIMOTHY. 109

11 Persecutions, aflBictions, which came unto me at 11 love,-i patience, persecutions, sufferings ; what things
Antioch, at Iconium, at J^ystra; what persecutions I befell me
at Antioch, at Iconium, at Lyslva; what
eudured but out oi l/ieiii all tbt; Lord delivtred uie.
:
I>ersecutiuus I endured: and out of tlieni all the
12 Yea, and all that will live godly in Christ Jesus 12 Lord delivered me. Yea, and all that wmild live
shall sutler perseirution. 13 godly in Christ Jesus shall sutler persecution, liut,
13 But evil men and seducers shall wax worse and evil meu and impostors shall wa.\ worse aud worse
worse, deceiving, and being deceived.

1 Or, ated/attneas.

fore, reminds him of this to strengthen his preservation of Christ's faithful servant had
faith and preserve liim steadfast in coining been even more conspicuous than his sufft-r-
trial, in the hope that, as at his conversion, so ings. Compare 4:17,18. "As if he had
now, Timothy would faithfully follow him, said Thou hast known by experience that
:

as he followed Christ. In like manner, Paul God has never forsaken me, so that thou hast
elsewhere refers to his own spirit and life and no right to hesitate to follow my example."
work as an example, both as a model of min- (Calvin.)
isterial life and as an incentive to personal 12. Yea, and all that will live godly in
holiness. (Act9 20:18-35; ITtess. Z: 1-12.) ThuS, also, (fellowship with) Christ [Link], shall sufTer
he reminds the Hebrew Cliristians of their persecution. 'That will' have the earnest,
earlier devotion to Christ and readiness to steadfast purpose ; are resolved to live godly.
buffer for his sake, as an incentive to fidelity 'In Christ Jesus' the inspiring source and
in present and impending trials. (Heb. io:32-35-) the sphere of a truly pious life. Compare Gal.
11. Persecutions, afflictions, which 2 20; Phil. 1 21. No man lives a life of
: :

came unto me. He now cites especially true godliness, except in virtue of a living
the persecutions and sufferings which met union by faith with Jesus Christ. (John is 4, 5.) :

him at the time of Timothy's conversion, He intimates that Timothy, instead of being
and in full view of which, with the Lord's surprised and cast down by persecution, should
deliverance of him out of them, Timothy hud expect it as the natural and common lot of
consecrated himself to the ministry. At An- those who resolve on a life identified with
tiocli in Pisidia, whence Paul was driven by Christ. The enmity between the seed of the
persecution. (Acts 13 50.)
: At Iconium, at serpent and the seed of the woman develops
Lystra cities of Lycaonia, where he met itself in every age and under manifold forms.
with the most bloody violence. (Acts u: 5-19.) (Gen. 3 15.) He that is bom of the flesh perse-
:

Elsewhere he gives an extended catalogue of cutes him that is born of the Spirit, (cm.* :29.)
his persecutions and sufferings, many of which The words of Christ to his disciples remain
Timothy had doubtless witnessed (2 Cor. 11 23.28) forever true "The servant is not greater than
: :

but here he cites only those which had been his lord if thej^ have persecuted me they will
;

connected with Timothy's conversion and self- also persecute you." (John 15:I!, 20; [Link]; Mntt.

devotement to the ministry as an assistant to 10:16-25.) It is the dutj' of the Christian so to

the apostle. The fearful scene in Lj'stra, teach and so to live as to commend himself to
when Paul was stoned and left for dead, the every man's conscience in the sight of God
young disciple had probably himself witnessed; (2 Cor. 4:2), and thus compel the inward respect
while the story of Paul's heroic faith and fear- of even wicked men for his sincerity and con-
less confession of Christ in the other cities was sistency; but a decided, earnest Christian
doubtless widely known in all that region, and spirit and life will always evoke .some form
inspired the heart of the youth to endure, Avith of opposition from the ungodly world. The
like faith and courage, similar sufferings, if radical antagonism of the world to Christ is
need be, in the service of the Lord. What as real and deep now as when men cried :

persecutions I endured: but out of them "Crucify him! crucify him!" although it
all the Lord delivered me. As an encour- may not always and everywhere find the
agement to Timothy, to strengthen him for same form of expression.
the coming perils, he not only recalls these 13. But in contrast to [Link] who 'live
early persecutions, in full view of which he godly in Christ Jesus.' Evil men and se-

had given himself to the work, but also the ducers literallj', sorrerer/t, or, mrrfjlriri)ix.
mai-ked divine deliverance from them. The (ver.8.) Shall wax worse and
worse ad-
 )

110 II. TIMOTHY. [Ch. III.

14 But continue thou in the things which thou hast 14 deceiving and being deceived. But abide thou in
learned and liast been assured of, knowing of whom the things which thou liast learned and hast been
tliou nast learned theiu ; assured of, knowing of i whom thou hast learned
15 And that from u child thou hast known the holy 15 thera; and that from a babe thou hast known the
Scriptures, which are abls to make thee wise unto sal- sacred writings which are alile to mal<e thee wise
vation through fiiith which is in Christ Jesus. unto salvation through faith which is in Christ
li) All Scripture /> given l)y inspiration of God, and /.'! 16 Jesus. 2 Every scripture inspired of Uod is also
prolitable for doctrine, for reproof, for correction, for profitable for teaching, for reproof, for correction,
instruction in righteousness:

1 Gr. what persons 2 Or, Every scripture i^ inspired of God, and profitable.

vance in the direction of the v)orse. See ver. children were taught the Scriptures by mem-
1, 9, " There the diffusion of the evil
above. orizing them as soon as they could speak.
was spoken of hare its intensity.'" (Alford.)
; Rabbi Judah says: " The boy of five years of
Though the spread of the evil may be re- age ought to apply to the study of the Sacred
pressed by the early exposure of these men, Scriptures." " The piety of Timothy is traced
yet the men themselves will go from bad to by the apostle to the fact that he had been
worse, according to the natural tendency of early taught to read the Scriptures, and a great
error and sin. Deceiving and being de- proportion of those who are in tlie church
ceived. Sin is here its own punishment; have been early made acquainted with the
for "living in an element of deceit, they Bible." (Barnes.) Which are able to make
come to be themselves deceived." "Decep- thee wise unto salvation. 'Which are
tion always involves self-deception." (De able.' They are now and always able; "the
Wette. ) This is an inexorable law of our present is used to denote the permanent, en-
moral being: he who perverts the truth, in during property of tlie Holy Scriptures."
the very act destroys his own power to see the (Ellicott.) Not, however, that salvation re-
truth, and opens his soul to the influx of error. sides, as a magical power, in the mere words
14. But continue thou in contrast with of Scripture, or even in its truths; but rather
these deceivers. In the things Avhich thou that the truths of Scripture present to tlie
hast learned and liast been assured of. mind the true objects of faith, and are the
Though deceivers will deceive themselves and medium through which the Holy Spirit exerts
others, let them not deceive thee
but do thou ; his renewing, saving power, (i Peter i: 23; joim

adhere firmly to the truths thou hast been 17 : 17.) Through faith which is in Christ
taught and the convictions thou hast formed. Jesus that is, the faith which rests on Christ.
Let nothing turn thee from the gospel thou It is through this faith that the truths of Script-
hiist believed. See John 8:31, 32; Eph. 4: ure lead to salvation. "Not every one can
14; Hob. 3 14 5 12; 10 38, 39.
: ; :Knowing be made wise unto salvation by the writings
:

(as tliou dost) of Avhom thou hast learned of the Old Covenant, but only every one who
them. According to the Sinaitic, Alexan- believes in Christ. Faith in Christ is, as it
drian, and some other codices, the pronoun were, a torch, by the light of which we can
'whom' is here plural, and the reference, first read aright and understand the dim col-
therefore, is to his mother, Eunice, and his onnades and mysterious inscriptions in the
grandmother, Lois (i s), but probably not ancient venerable temple of the Old Cove-
=

excluding the apostle himself. Some editors, nant." (Van Oosterzee.

however, with Ellicott, retain the singular 16. All Scripture is given by inspira-
pronoun 'whom,' making the exclusive refer- tion of God, and is profitable. Two forms
ence to Paul. In either case the thought is of of transhttion here have divided eminent in-
the reliable source of his knowledge; he had terpreters since the time of Origen, both of
received it from those entitled to his highest whicli are grammaticallj' and logically possi-
confidence. ble; either. Every Scripture (Scripture in
15. And th<it from a child thou hast every part) i.s inspired by God and profitable,

known the holy Scriptures the Scriptures or. Every Scripture, being inspired by God, is

of the Old Testament, which these pious per- n(.so profitable. In both the divine inspirtition
sons had from earliest childhood taught him. of the Scriptures is clearly afiirmed. Fori.

'From a child' or, from infancy, the word Scripture (ypa<f>ri), which is used, in the singu-
PptV>os signifying very early age. The Jewish lar or plural, more than fifty times in the
Ch. III.] II. TIMOTHY. Ill

New Testament, designates, in each instance ally, Ood-inspired. In the New Testament
of Old Testament, as received and
its use, tlie the relation of God
Holy Scripture is ex-
to
used among the Jews in the age of Christ and pressed in three ditierent forms. 1. The lan-
the apostles. It was, therefore, a technical guage is attributed directly to God: as, "God
word, equivalent in usage to a proper name, saith" (Acts a: 17); "the Holy Ghost saith."
and as such it might, as here, dispense witli (Heb.9:8.) 2. Tile Uuiguage is attributed to
the article. 2. Every Scripture (n-ao-a ypa<f>ri) God, but as spoken through a human agent;
thus necessarily denotes holy Scrijiture in as, the Lord "spake by the mouth of his holy

every part that is, in all its separate books prophets'' (Luke 1:70); "God spake unto . . .

and passages. The phrase is equivalent to all the fathers by the prophets." (Heb. i:i.) 3. The
Scripture, including all then known as holy language is ascribed to men speaking as in-
Scripture. For a similar use of all or every spired by God; as, "David himself said by
(.rd<ra), see Eph. 2 21; 3 21
: Col. 1 15, 23; the Holy Ghost.'" (Mark 12 as.)
: ; : "No prophecy :

1 Peter 1 1-5, 24.

: If, then, the second form of ever came by the will of man; but men spoke

translation proposed above be taken, the asser- from God, being moved by the Holy Spirit."
tion is not, "Every writing, if inspired of See 2 Peter 1 21, Revised Version 1 Peter : ;

God, is also profitable," as if a part of the 1 10-12. These are the usual forms by which
:

writings referred to were not inspired, but, in the New Testament the relation of God to
Enery Scripture (that is, Holy Scripture in Scripture is expressed and in all of them
;

every part), since it is inspired by God, is also God represented as the true author of Holy
is

profitable. It is profitable because it is in- Scripture, while the human writers are the
spired by God. " It certainly seems distinctly
medium through which God makes communi-
to imply every separate cation to mankind. It is plain, also, that God,
this vital truth, that
portion of the Holy Book is inspired, and in speaking through a human medium, speaks
forms a living portion of a living and organic through the entire faculties, the whole perso-
whole." (Ellicott. ) Thus Origen and some nality of the man; so that the communication,
of the Fathers, as also many modern interpre- in its forms of thought and diction, bears the
ters, as Alford, Huther. and Wordsworth. perfect impress of the man, with all his idio-
The first form of translation, however, seems syncrasies, while yet it is, in all respects, that
to me the more natural construction of the which God intended to be made, and is God-
language. For 1. The apostle's evident de- i7ispired. For doctrine {instruction) not
sign is to set before Tiinoth3^ the great worth for making one an instructor, but for instruct-
of the truths he had been taught from Holy ing him who reads; the word has special ref-
Scripture; and nothing could be more ger- erence to Scripture as imparting theoretical or
mane to this purpose than to remind him () doctrinal knowledge in divine things. For
that Scripture is in every part divinely in- reproof (conviction) for the detection and
spired, and {h) that it is profitable for the reproof of all that is false or wrong as to truth
complete equipment of the man of God. 2. or duty, whether in ourselves or in others.
The translation of the conjunction (icai, and) (1 Tim. 5:20.) For Correction literally, /or
as also, though in some relations proper and making rectification; for reformation. In
necessary, is here extremely harsh; it stands 'reproof (conviction), the Scriptures are per-
far more naturally as the connective of the haps conceived chiefly as the rule of faith,
two predicates /.97)irefi? of God and profit- convicting of error and guiding to truth, as
\

able. " Clearly, the adjectives are so closely Gal. 3 6, 13, 16; but in correction, chiefly as:

connected that as surely as one is a predicate the rule of life, rectifying wrong and restoring
the other must be also." (Fausset.) "First, to right living, as 1 Cor. 10 1-10. For in- :

he commends the Scripture on account of its struction (training) in righteousness.

authority, and secondly, on account of the Scripture trains, or educates, by guiding
utility which springs from it." (Calvin.) Thus and inspiring the soul in holiness and right
Chrysostom, Gregory Nyssa, Beza, De Wette, living. (Tiiu2:2.) It is the manual of S)iir-
"Wiesingor, Conybeare, and Fairbairn. 'Is itual education, training the man in right

given by inspiration of God' in the Greek, moral and spiritual thinking and feeling and
expressed by a single word (fledirceuaToi) ; liter- action. Compare Ps. 19 : 8-14; 119.
 )

112 II. TIMOTHY. [Cn. IV.

17 That the man of God may be perfect, thoroughly i 17 for > instruction which is in righteousness: that the
furnished unto all good works. man of God may be couijilete, furnished completely
I
unto every good work.

CHAPTEK IV.
CHARGE God, and the Lord
thee therefore before 1 2 1 charge thee in the sight of God, and of Christ

I Jesus Christ, who shall judge the quick aud the Jesus, who sliall judge the quick and the dead, and
dead at his appearing aud his kingdom ;
2 by his appearing and his kingdom preach the ;

1 Oi-, discipline 2 Or, I testify, in the sight dead, both of his appearing, etc.

17. That the man of God may be per- will not endure sound instruction, but will
fect "ready at every point" (Alford) multiply teachers chosen with a view to gratify
;

"complete in all parts and proportions." (EUi- their lusts, and will thus turn their ears from
cott. ) This is the end, or purpose, of Script- the truth, and turn aside to fables. Timothy,
ure in its several uses as above described it on the contrary, must be watchful, faithfully
;

would make the man complete in character and fully accomplishing his ministry. (3-5.)
and life, and in fitness for his Christian calling (6) His own approaching removal from the
and work. Thoroughly furnished unto work by martyrdom, with an exulting view of

all good works for all that belongs to a his life-conflict as now triumphantly ended,
Christian man to do. The Scriptures are a and of the glorious prospect immediately be-
full and sufficient guide in all doctrines and fore him, while, as a victor, he awaits the
duties, completely equipping the man who crown of" righteousness, which the Righteous
rightly uses them for every good work. Judge shall bestow on him which crown, ;

Note. The Old Testament, as interpreted however, Christ will bestow, not on him only,
in the light of the New, is "profitable" for but also on all who love his appearing. (6-8.)
attaining salvation and perfecting Christian 1. I charge thee, therefore, before God,

character. Christ, in the Sermon on the and the Lord Jesus Christ. The apostle
Mount, gives assurance that he came, not to summons him, as it were, into the presence of
destroy, but to fulfill the law, and shows that God and of the glorified Son of man, placing
the New Testament is related to tlie Old, not him before this august presence to receive his
as setting it aside, but as completing it. The charge, as a minister of the gospel. Who
New is only the unfolding and completing of shall judge the quick (/;i(7)and the dead.
the Old, as the finished revelation of salvation. Christ is the final Judge, before whom all must
Among the apostles, Paul makes specially stand and render account (Matt. 25:31-44; Actsio:
large use of the Old Testament, using it in all especially the ministers, to whom he
42; 17:31),

the relations here indicated, for doctrine, re- has entrusted the gospel and the care of the
proof, correction, and training in righteous- churches. ( Rom. U 9-12 1 Cor. 3:11-15;
: ; 2 Cor. 5 9, 10.) :

ness; and so far from regarding it as belong- 'The quick (living) and the dead' those
ing only to the past, he everj'where deals with who are alive at Christ's coming and those who,
it as the living and mighty word of God, po- having died, shall then be raised none will ;

tential for all time as a divinely inspired guide, escape his judgment, (i Cor. is: 1,52; Thess.4: 1

when interpreted by the New, to salvation 16, 17.) " The emphasis laid on this universality
and eternal life. of the judgment is to admonish Timoth3- of
his inevitable resy>onsibility." (Wiesinger.
At his appearing and his kingdom not,
Ch. 4: 1-8. Solemn Charge to Fidel- 'at his appearing,' etc., but according to the
ity AXD Earnestness in the Ministry. oldest manuscripts and the general consent of
1. He charges Timothy, as in the pres- interpreters, ond by his appearing, etc., the
ence of God and of Christ, the Judge of all, words being construed after 'charge,' as that
and by bis appearing and his kingdom, to by virtue of which, or in view of which, the
preach the word with all earnestness and fidel- charge is given. He first places Timothy in

ity. (1,2.) 2. As incentives to this, he men- the presence of God and of his final Judge,
tions two things that were approaching, (n) and then adjures him by all that is solemn
A time as coming, when some in the church and glorious in the revelation of Christ at his
 ;

Ch. IV.] II. TIMOTHY 113

2 Preach the word be instant in season, out of

; word be instant in season, out of season ' reprove,
; ;

season reprove, rebuke, exhort with all longsufferiiij;

;
rebuke, exhort, with all loiigsuU'ering and teaching.
and doctriiic. 3 For the time will come when they will uotenauie
3 For the time will couie when they will not endure the "-sound ^doctrine; but, having itching ears, will
sound doctrine; but after their own lusts shall ihey heap to themselves teachers after their owu lusts
heap to tlieuiselves teachers, having itching ears:

I Or, bring to the proof 2 Or. healthful 3 Or, teaching.

second appearing and in the eternal kingdom ing and every method of teaching." (Elli-
which Christ shall reveal in its power and cott.
) Patiently endtiring stupidity, o])pc)si-

majesty at that day. For a similar charge, tion, and iujury, he is to be unwearied in
compare 1 Tim. 5 21 6 13; for construction,
: ; :
teaching, seeking to convince those who are in
Marie 5:7; Acts 19 13 1 Thess. 5 27.
: ; :
error, to reprove tiiose who do wrong, and to
3. Preach the word the word of God, stir to action the lagging and careless; en-
the gospel of Christ, as that for which the deavoring by all means and in every way, to
souls of men are perishing, and which alone save souls, and to present at last every man
will bring salvation. This word uncorrupted, perfect in Christ Jesus. Impatience is one of
as of sincerity, as of God, in the sight of God, the chief dangers of the ministry. The pastor
he is to speak in Christ. (2Coi-. 2:i7; 5:20.) Jus- thus becomes either discouraged and abandons
tin Martyr, in his second "Apology," thus effort for souls, or irritated and, instead of in-
describes the worship of the early churches: structing, denounces them ; in either case
"On Sunday all meet, and the writings of the losing his hold on them, and missing what
apostles and prophets are read ; then the pre- were in fact divinely given opportunities for
sident delivers a discourse; after this all stand saving them.
up and pray; then there is offered bread and 3. For the time will come when they
wine and water; the president likewise prays will not endure (the) sound (loholesome)
and gives thanks, and the people solemnly doctrine. Ground of the foregoing exhorta-
assent, saying, Amen." Be instant in sea- tion a time is at hand when they will not put ;

son, out of season be urgent in it; be ever up with the health-giving doctrine of the go.s-
engaged in it. Whatever the time, or place, pel, and therefore Timothy should be the
or presence, let this be the ever-present, all more diligent to improve the present oppor-
absorbing work. Let no timidity in thee, no tunity, while they will hear. He is speaking
personal inconvenience, no gratification of thy of professed Christians, persons within tlie
taste or pleasure hinder thee in it; but always church. 'Sound doctrine' the gospel in its
and everywhere, faithfully and which gives health,
fearlessly simplicity and purity,
declare to men the gospel that God has com- soundness, to the spiritual man. (iTim. i:io;
mitted to thee. Do not, indeed, speak with- 6:3; 2 im. 1 13 TUus 9; 2 1, 8.) Those who Cannot : ; 1 : :

out regard to time and place and character endure this show thereby that they are at
(Matt. 7:6; 27:12-14) ;but remember that the time, heart opposed to the gospel, and the truth is
which to thy imperfect and often timid view thus here, as elsewhere, inade the touchstone
seems unseasonable, not seldom proves to be of character, in accordance with the words of
God's own time, and the word, a word in sea- Christ. (John H:-47; 10:26,27.) Of this time,' in '

son. (Ecci. 11:6.) Therefore, "let it be always its various aspects, he has already spoken
time for thee; not in peace alone, or in quiet- (1 Tim. 4:1; 2 Tim. 3 its beginnings wcrc al- :
1 ) ;

ness, or when in church. thou be in And if ready present. But after their own lusts
perils, if in prison, if compassed about with shall they heap to themselves teachers,
chains, if even going forth to death, even at having itching ears. 'Heap': the word
that time, convict, withhold not the word of marks, in a contemptuous way, the number of
rebuke." (Chrysostom.) 'RcTproxe {convince), teachers they will gather to themselves. The
rebuke, exhort, with all long suffering tendency of such as refuse sound instruction

and doctrine literally, in all long suffering under a trained, regular ministry is ever to
and teaching, denoting the sphere, or element, the multiplication (if teachers. Unstable, rest-
in which the acts [Link] enjoined are to less, they seek that which gratifies their fancy,
be done. " In every exhibition of long suffer- caprice, or passion or wiiich may chance for
;


114 11. TIMOTHY. [Ch. IV.

4 And they shall turn away their ears from the truth, 4 and will turn away their ears from the truth, and
and shall be turned unto fables. 5 turn aside unto fables. But be thou sober in all
5 Hui watch ibou iu all things, endure afflictions, do things, sutler hardship, do the work of an evangelist,
the work of an evangelist, uake lull proof of thy min-
istry.

the hour to be new and popular. The thought

5. But in contrast with those just men-
is probably of frequent changes from one tioned watch thou in all things or, be
teacher to another, as by persons who, having sober. It denotes the wakefulness and mental
no real love for the truth, are led away by alertness which belong to sobriety, in contrast
novelty. Their preference for teachers is de- with the obtuseness and heedlessness in intox-
termined, not by regard for the gospel, but by ication. Sobei those who are under the power
their vagrant tastes and fancies. After their of error and sin are mentally and spiritually
'

own lusts.' Their own pleasure, not God's intoxicated, and are living under the hallu-
word, is the standard by which they choose cinations and passions of drunkenness; only
their religious guides. Like Israel of old, such as are under the power of truth and holi-
they will say: " Speak unto us smooth things; ness are sober, with the clear vision and rightly-
prophesy deceits." (isa. 30:io.) Of God's faith- balanced mind and heart of sober men. (2:26;
ful preacher, they will say, as did Ahab of icor. 15:34; iThess. 5:6.) "Maintain thy coolness
Micaiah "I hate him for he doth not pro- and presence of mind, that thou be not en-
: ;

phesy good concerning me, but evil." (i Kings snared into forgetful ness, but discern and use
n-.i.) According to the fixed laws of moral every opportunity of speaking and acting for
being, the tendency of such men is ever to the truth." Endure afflictions or, as in the
greater error and sin, and it proves true of Revised Version, suffer hardship ; that is, the
them that, "because they received not the hardship which the exercise of his office
love of the truth, God gave them up to a re- brought, in toil, reproach, and persecution.
probate mind, that they should believe a lie." (2:9.) Do the work of an evangelist. This
(liTiiess. 2 11, 12.)
: 'Haviiig itching ears'; the office is directly named only here and in Acts
reason they will 'heap to themselves teachers." 21 8; Eph. 4 11.
'
In the former passage,
: :

Not seeking wholesome instruction, they are Philip of Cesarea, the same who had served
restlessly eager for that which is novel, or sen- in Jerusalem as one of the Seven (Acts e 5), and :

sational, or popular, and which, instead of who subsequently instructed and baptized the
opposing, falls in with their own lusts. (Acts Ethiopian eunuch (Acts8:2B-4o), is called "the
17:19-21.) evangelist " and in the latter, evangelists are
;

4. And they
shall turn away their ears mentioned among the gifts of the ascended
from the truth, and shall be turned unto Son of man to his church, when from his heav-

fables literally, /rom- the friith, indeed, they enly throne he "gave some apostles, and some
will turn away their ears, but unto the fables prophets, and some evangelists, and some pas-
will they turn themselves aside. A further tors and teachers, for the perfecting of the
description, showing the result of such a ten- saints, for the work of the ministry, for the
dency : in the end they will utterly refuse the edifying of the body of Christ." The name
truth, and will turn aside to the profane and indicates their work as pre-eminently that of
old wives' fables, of which he had before preaching the gospel (eiayyeAtov) ; and from
spoken, (i Tim. 4:7.) This has had repeated this passage, as well as from the work of
fulfillment in [Link], as in the strange we may infer as probable that they
and Philip,
senseless fables of the Gnostics, were itinerant ministers, as Apollos, Timothy,
and in the
Acta Sanctorum, of the papal church, in Titus, Luke, and others; and that their work,
which asceticism has been [Link] by the as distinguished from that of pastors, was
legendary lore of hero saints, to whom are rather that of missionaries sent forth to evan-
ascribed fabulous miracles, wrought through gelize regions where the gospel was unknown,
the virtue of monkish austerities and observ- and organize and strengthen churches on des-
ances. "Whosoever
will not listen to what titute or missionary fields. Here it is plain
is but only to what is pleasant, will at that Timothy was not "bishop of Ephesus,"
true,
last wholly abandon himself to silly, fantastic as some affirm for had he been such, Paul ;

chimeras." (Van Oosterzee.) would have so addressed him. He was an

 :

Ch. IV.] II. TIMOTHY 115

For I am now ready to be offered, and the time of
6 6 fulfil thy ministry. For I am already being> offered,
my departure is at hand. 7 and the time of my departure is come. I have
I7 have fought a good fight, I have finished my fought the good fight, I have finished tlie course, I
course, I have kept the faith

1 Gr. pQurtd out as a drink-offering.

evangelist, acting as an assistant to the apos- ing of a ship, preparatory to its departure on
tle; and, in Paul's absence, charged with a voyage and here, " loosing the cable from
;

some of the apostle's functions. Make full this earthly shore on a voyage to the eternal
proof oi {accomplish fully) thy ministry harbor of heavenly peace." (Wordsworth.)
duties; "so exercise it that thou
fulfill all its It suggests a beautiful view of death as at once
duly give attention to all its parts" leave ; a release from earth and the passage to the
nothing undone. His ministry should be a heavenly life.

complete fulfilling of the oflSce in all its duties 7. I {the) good fight or
have fought a
and responsibilities. (as the language
not restricted to &Jight,is

6. For I. The imminence of the apostle's but may denote any form of contest), if the
death here introduced as an incentive to
is following clause be taken as defining and
Timothy to fidelity and earnestness in his completing the figure in this, / have main-
work, as if the apostle said: My work is done. tained the noble cojitest ; or, with Ellicott,
Ko longer can I labor in the gospel. The "The good strife I have striven." He draws
burden now falls on thee. Be true to Christ a figure, as so often, from the Greek games,
and his word, looking forward, as I have done, and compares his Christian life to a [Link]
to the great reward, "the crown of righteous- among the athletes, who contended for the
ness," which the Lord, the righteous Judge, prize. (Acts M: 24: 1 Tim. 6: 12.) With them the

will bestow not on me only, but also on contest was for a brief hour, and the prize a
thee, if faithful to the end. Am
now ready corruptible crown with him the contest, con-
;

to be offered
Kevised Version, al- Am tinuous and strenuous, was maintained through
ready being offered; or, being poured out, life, and the prize was an incorruptible crown,

as a libation or drink offering, at a sacri- (i Cor. 9:24-27; Phu. 3 : 12-14.) "There is nothing no-
fice. His blood is already being poured bler than this contest. This crown is inde-
forth as an offering for the cause of God; so structible, not a thing of wild olives. It
it is

said because the process had already begun, has not man nor has it
for presiding arbiter,
in his trial before Nero, which would cer- men for spectators the theatre is filled with
;

tainly and speedily end in the shedding of his angel witnesses." (Chrysostom.) I have fin-
blood in tnartyrdom. As the wine was poured
ished my course the form of contest is the
out at the altar in the oftering to God ([Link]; race. That race is vividlj' set forth in Ileb.
28:7), so his blood is, as it were, already being 12 : 1, where "a great cloud of witnesses," the
shed in his then imminent bloody death. Com- heroes of faith in all the ages past, are behold-
pare Phil. 2 17. "In a most significant way
: ing the contest and applauding those who "run
he compares his own martyr death, not with a with patience the race set before" them. To
sacrifice proper or a burnt offering, but with a "finish this course with joy" had been the
drink oftering of a little wine and oil, which apostle's life endeavor; and now the course
is added like a supplement, and thus connects was run, the goal was reached, and already
his dying for the truth with the sacrificial death his faithbeholds the Judge conferring the
of the only Martyr. Compare 1 Tim. 6 13; : "unfading crown of glory." I have kept
Col. 1 24.": (Van Oosterzee.) Others inter- the faith. Suspending the figure, he now
pret of a libation poured upon the victims pre- uses direct speech. The gospel, that sacred
paratory to sacrifice, "in allusion to the custom trust committed to me by Christ, I have held
which prevailed among the heathen generally firmly to the end. 'The faith' here, as is
of pouring wine and oil on the head of a victim usual in the Pastoral Epistles, is objective, the
when it was about to be offered." Thus Barnes, system of truth contained in the gospel. This,
Fausset. And the time of my departure amid all the apostasies of professed friends
is at hand. The word 'departure' (avaKvai^) and all the persecutions of foes, he had un-
is used of unloosing, or casting off, the fasten- flinchingly held, and he was now about to seal
 :

116 II. TIMOTHY. [Ch. IV.

8 Henceforth there a crowu of is laid up for me 8 have kept the faith henceforth there is laid up for
:

righteousness, wliich the Lord, tlie righteous judge, me the crown ol righteousness, which ihe Lord, the
shall give me at that day and Dot to me ouly, but uuto : righteous judge, shall give to me at that day: and
all them also that love his apijearing. not only to me, but aliso to all them that have loved
9 Do thy diligence to come shortly uuto me: his appearing.
9 Do thy diligence to come shortly unto me: for

his testimony to these truths by a martyr has been achieved, and reward of
as the just
death. the righteous character which has thereby
8. Henceforth thereis laid up for me a been attained. The glory of the redeemed
{the) crown of righteousness that is, the will appear, therefore, to the moral universe,
crown which is bestowed in view of, or as the not only as exhibiting God's infinite grace,
reward of, righteousness. Elsewiiere the crown but also as having in itself an absolute moral
is characterized as to its nature, as "the crown fitness in the nature of things. (Eom. 2 6, 7; 2 Cor. :

of life," in James 1 12; "the crown of glory," : 6:10.) And not to me only. "It is, however,
in 1 Peter 5:4; but here the fitness, or recti- no special apostolic privilege, no martyr pre-
tude, of bestowal is set forth, as is evident
its rogative." (Beck.) At the Grecian games
from the characterizing of him who bestows it one only could obtain the crown all others, ;

as the righteous Judge. The goal is reached ;

however earnestly they had striven, must fail.
the race is won; it is fitting and right, there- But in the heaTcnlj^ race the prize is not
fore, that the crown be bestowed on the victor. reserved for a single, distinguished contest-
(.Col. 1 :5; 'Laid Up' securely re-
1 Peter 1 : 4.) ant; every earnest soul, however humble
served, as a treasure gained and kept in a safe his position, if he truly strive to the end,
place for the future. Which the Lord, the shall win. The Lord will bestow the victor's
rig'hteoHs judge, shall give me at that crown on all who made him the goal of their
day. Righteous judge

with special empha- '
earthly course. But unto all them also
sis in the Greek, possibly in contrast with that love his appearing all who, having
Nero, his unrighteous earthly judge. Christ loved Christ, have longingly looked forward
is the judge from whose hand the victor shall to his glorious ai)pearing. (iTim. 6;14; Titus 2:13;

receive the crown and the time of the award ;

Rev. 22 : 20.) As
he had said: This crown
if
is 'that day,' the day of his glorious appearing awaits not me alone, but thee also, and all
and of the final judgment, when, in the pres- those who have truly loved and followed
ence of the assembled universe, the Righteous Christ, with hope fixed on the glory to be re-
Judge shall requite and exalt his faithful ser- vealed when he shall appear. (Rom. s: 18-23.)
vants. See Matt. 13 49 25 21, 31-46 Luke : ; : ; "'Them that love' have loved and do love
19 17 Acts 10 42; 2 [Link]. 1 5-10.
: ; Shall
: :
'
habitual love and desire for Christ's appear-

give' properly, according to nearly uniform ing, which presupposes faith. (Heb. 9:28.) Com-
usage in the New Testament, shall recom- pare the sad contrast in ver. 10, 'having loved
jyense, reward, as the bestowal of that which this present world.' " (Fausset.)
is in some sense due. award of 9-15. Timothy Urged to Hasten His
Here it is the
a prize to the victor in a contest. But the re- Coming to Rome. 1. A reason is assigned
ward is wholly of grace for it was only for this; the apostle is almost forsaken, all his
;

through the grace of Christ the apostle usual fellow-workers, except Luke, having
achieved the victory, and thus obtained the left the city. (10,11.) 2. In coming he is to
title to the gracious promises of God. He ever bring with him Mark, as also certain articles
declared " By tlie grace of God, I am what left behind at Troas. (12, 13.) 3. He takes
:

I am"; "I labored more abundantly than occasion to put Timothy on his guard against
they all, yet not I, but the grace of God that a certain Alexander, who had proved a bitter
was in me." (i Cor. 15 10.) But God makes gra- opposer. (14, 15.)
:

cious promises to Christians; if they fulfill 9. Do thy diligence to come shortly

the conditions of these promises, he is right- unto me. He makes here an urgent request
eous in bestowing on them the things promised. for that at which he had before only hinted.
(Heb. 6:10.) The crown of righteoiisness' is (1:4.8.) He is about to suffer death, and with
'

thus awarded as the righteous requital of all a feeling kindred to that of his Lord (Matt. 26:
the toil and conflict through which the victory 37,38), he desires the presence and sympathy
Ch. IV.] II. TIMOTHY. 117
10 For Denias hath forsaken nie, having loved this [
10 Demas forsook me, having loved this present i world,
present world, and is departed unto Tliessaloiiica ; 1
and went to Thessalonica liescens lo -Mialalia,
;

Crescens to Cialatia, Titus unto l>iiliiKUia. |

11 Titus to Daliuatia. Oidv Luke is with uie. Take
11 Only l-uke is wiili lue. Take Mark, and bring i
Mark, and bring Lim w'ilh tliee: for he ii useful
him with thee for he is protitable to me for the minis-
: ,

try. I

1 Or, age 2 Or, Gaul.

of his best-loved friend. Other ret\sons for and Alexandrian codices, and in several cur-
hastening his coming were the approach of sives, with some manuscripts of the early Latin
winter, when traveling would be difficult version. Thus also Eusebius and Theodoret.
(ver. 21), and the nearness of his death, (ver. 7.) A
late tradition reports him as founding the
It may be, also, that there were urgent needs church at Vienne in Gaul. Titus to Dal-
in the condition of the Christian cause at matia
a part of the ancient Illyricum, on
Rome for Timothy's presence, especially as the Adriatic. Crescens and Titus probably
Paul himself could no longer supervise its went by the apostle's direction, and seem not
interests. to be included in the ccJisure on Demas. It
10. For Demas hath forsaken me. This would appear, therefore, that Titus had left
person is mentioned among the apostle's hon- Crete, after "setting in order" the affairs of
ored fellow- workers. (Col. 4:14; Phileoi. 24.) Dc- the churches there (Titus i: 5); had then, ac-
mas' desertion of him, therefore, at this hour cording to the apostle's direction (Titus3;i2),
of peril and sutfering, must have been all the gone to him at Nicopolis, in Epirus, and
more keenly felt. Having loved this pres- thence followed him to Rome, from which
ent world "that is, the eartlily, visible place he had now passed to Dalmatia.
world, with its good things, in opposition to 11. Only Luke is with me that is, of his
the invisible, still future kingdom of Christ, fellow laborers; other friends wore with him.
which was the object of the highest love of (Ver. 21.) By Luke is meant, without doubt,
Paul, and for the sake of which he endured the writer of Luke's Gospel and of the Acts,
willingly the heaviest affliction." (Van Oos- who had so long and faithfully attended the
terzee. ) Whether from lack of courage and apostle. He had accompanied Paul during
fortitude, he had shrunk from possible suffer- parts of his second and third missionary tours,
ing or death, if identified with the apostle in in his imprisonment at Cesarea, in the voj-age
his peril, or from love of pleasure or gain he to Rome, and his first imprisonment there
had been drawn away from the ministerial (Acts 16 10; 20 6; 24 2.1; 28 26) and nOW he IS foUnd
: ; : :
;

work into some secular pursuit, is not deter- with him in his last and most severe imprison-
mined by the text; the latter has been the ment, on the eve of his martyrdom. Luke
more common conjecture. In either case his was a physician (Coi. 4 14), as well as an evangel- :

act was not necessarily an apostasy from ist; and to a Christian character, singularly
[Link], as is sometimes hastily inferred; it beautiful in its modest worth, he added a re-
may have been only a temporary lapse of fined Greek culture, as is evident in the Gos-
faith. " Observe the solemn contrast between pel and the Acts written by him. Tradition
him who 'loved this present world,' and places the sphere of his later ministry in Gaul,
those who 'love his appearing.'" (Words- but his tomb is still pointed out among the
worth.) And departed unto Thessa- ruins at Ephesus. Take Mark, and bring
is

lonica the modern Salonica, then a great him with thee. The evangelist Mark, cousin
commercial capital of Macedonia, and still of Barnabas, attended Paul and Barnabas on
one of the largest cities of European Turkey. the first missionary journey, but on reaching
Chrysostom speaks of this as Demas' native Pamphylia left them, apparently shrinking
place, and an old, but improbable, tradition from the danger and hardship a circumstance
states that he became there an idol priest. which subsequently led to a [Link] between

Crescens to Galatia possibly not Galatia the missionaries, and when Barnabas went to
in Asia Minor, but Gaul in Europe, as the labor in Cyprus, Mark accompanied him. At
same word designated both countries some- a later period he was with Paul at Rome
times, and Gallia is the reading in the Sinaitic (Acts 12:25; 14:38,39; Col. 4 lO), and Still hltCr he IS
:
118 II. TIMOTHY [Ch. IV.

12 And Tychiciis have I sent to Ephesus. 12 to me for ministering. But Tychicus I sent to
lo The clcjak that 1 left at Troas, with Carpus, when 13 Ephesus. The cloak that I left at Troas with Car-
thou bring ivilh
coiuest, tliee, and the books, but pus, bring when thou comest, and the books, espe-
especially the purchuients.

found with Peter at Babylon, (i Peters is.) It from the winter cold; in that, covered with
:

is not known where lie was when thi.s Epistle the righteousness of saints, 'clothed upon with
was written but Timothy is instructed to take his house from heaven.'" (Fausset.) This
;

him up on his way (compare Acts 20 13, 14), passage plainly supposes that Paul had re-
:

and bring him. He seems to have fully re- cently left Troas, and forbids the supposition
deemed his character, so sadly sullied by the that this Epistle was written during the first
desertion in Pamphylia, and found again the Roman imprisonment; for at that time his
full confidence of the apostle. Tradition con- last visit to Troas had occurred in the spring,
nects his later ministry with Egypt and Alex- A. D. 58, on his way to Jerusalem. (acis20:6.)
andria. For he is profitable to me for the He was then imprisoned at Cesarea two years,
ministry. Whether this refers to personal after which he reached Rome in the spring,
service to Paul, or to public service as a min- A. T>. 61, and spent "two whole years" preach-
ister, is not absolutely clear; but the latter is ing the gospel "in his own hired house," bring-

highly probable. As Mark had been much in ing us to the spring, A. D. 63, before the cir-
Rome, it is conjectured that his knowledge of cumstances under which this Epistle was
the Latin language and of the Roman people written could have existed. Thus more than
gave him special adaptation to the work there. five, and, probablj', fully six, years must have
13. And Tychicus have I sent to Eph- passed when he wrote in this way respecting
sus
not, 'have I sent.' The expression does the things left in Troas, a supposition wholly
not prove that Timothy was not, at this time, seems
incredible. This circumstance, therefore,
in Ephesus for it may signify I sent (as thou
;
me
one of several incidental, but decisive
to as
knowest). Tychicus was with Paul on his proofs that the Pastoral Epistles were written
third missionary journey (Acts20;5); and dur- ata later period than the Roman imprisf)nment
ing the first Roman imprisonment the apostle related in Acts, and after Paul had again vis-
sent him as the bearer of the epistles to the ited Asia Minor. And the books, bnt espe-
Ephesians, to the Colossians, and probably to cially the parchments. The books, written
Philemon at which time he characterizes him
; on papyrus, were more perishable but the ;

as " the beloved brother and faithful minister parchments were costly, and doubtless were
in the Lord" (Eph.6: 21; Coi. 4: 7). He is now writings of higher importance. The apostle
sent again to Ephesus, but the purpose is not was now an old man, and was looking forward
stated; possibly it was to fill temporarily the to a martyr's death; but the love of study
place of Timothy while he went to Paul at remained, and even in the felon's cell he wants
Rome. The cloak that I left at Troas, his books. Though inspired, perpetual study
with Carpus, when thou comest, bring was with him, as with all men, the source of
with thee. Some translate book case, or hook fre>hness and power in preaching. "Poor
bag, in which books are carried; but cloak is inventory of a saint's possessions! not worth
the more probable rendering. It was a long, a hundredth part of what a buffoon would get
thick garment, without sleeves, enwrappingthe for one jest in Cesar's palace, or an acrobat for
whole body such a garment as Paul would a feat in the amphitheatre but would he have
; ;

greatly need in his damp, unwarmed cell. exchanged them for the jewels of the advent-
In the stress of persecution, he may have been urer Agrippa, or the purple of the tinspeakable
hurried away from Troas, leaving this, with Nero? No, he is more than content. His
the books, behind. His deep poverty is evi- soul is joyful in God. If he has the cloak to
dent in his sending so far for such a garment. keep him warm, and the books and parch-
"The mention of his cloak,' so far from being ments to teach and encourage him, and if,
'

unworthy of inspiration, is one of those graphic above all, Timothy will come himself, then
touches which sheds a flood of light on the last life will shed on him its last raj'S of sunshine ;

scene of Paul's life, on the confines of two and in lesser things, as in all greater, he will
worlds; in this, wanting a cloak to cover him wait with thankfulness, even with exultation,
 ) :

Ch. IV.] II. TIMOTHY. 119

14 Alexander the coppersmith did me much evil: the 14 cially the parchments. Alexander the coppersmith
Lord reward him according to his works :
'did me miicli evil: the Lord will render to iiim
15 Of vvliom be lliou ware also; lor he hath greatly 15 according to his works: of whom be thou wan- also;
withstood our words. 10 for he greatly withstood our words. At my first
16 At my tirst answer no man stood with me, but all defence no one took, mypart, but all forsook me
men forsook me: I pray God tliat it may not be laid to
their charge.

1 Gr. shewed.

the pouring out in libation of those last few perhaps violent, opposer. Our words
'
either '

drops of his heart's blood, of which the rich, the gospel as taught by Paul and others at
full stream has for these long years been flow- Ephesus, or the words of the apostle in his
ing fortli upon God's altar in willing sacrifice." recent defense before the Roman Court.

(Farrar. Account of Paul's First De- iti-18.

14. Alexander the coppersmith did me fense Before the Imperial

Court. He
much evil or, "showed me much ill-treat- states that on this occasion 1. No one came :

ment." (ElHcott.) Not necessarily "the forward in his behalf, but all men forsook
coppersmith," but used in later Greek of a him^ which sin he prays that
God will not
worker in any of the account to them. 2. Christ, however, stood
metals, especially in
iron. Whether he is identical with thestrengthened him, in order that
A lex- by him and
ander mentioned as put forward by the Jews through him the proclamation
of the gospel

the Ephesian assembly (Acts 19:33,3+), or might be fully made in

tlie hearing of the
before
3. "The result was his deliverance;
with him who is described, with Hymeneus, as Gentiles.

a blasphemer and excommunicated person and he is confident that the Lord will deliver
(I Tim. 1 20), cannot be determined;
: it is not him and preserve him unto the iieavenly king-
improbable that in all three places the same dom, to whom he ascribes the glory unto
person is intended. Possibly Alexander had eternal ages.
come to Koine as one of Paul's accusers before 16. At my first answer/lu^^tc defense
the imperial court, and the correct translation Openly made before a court. The
([Link]\oyia),

here may be, as given by Lange, "laid many charge against him seems to have had two
evil me " and now, after the
charges against ;
counts, on which he was tried separately.
and acquittal on the first charge,
apostle's trial Here the defense was on the first count, and
he had returned to Ephesus, smarting under on this he seems to have been acquitted. Pos-
his defeat, and likely, therefore, to be the sibly the first count charged complicity in the
more dangerous to the cause there. The burning of Rome, a crime which Nero charged
Lord reward {will requite) him according upon the Christians; and by proving tiiat he

to his work not an imprecation, but, ac- was absent from Rome at the time of the con-
cording to the best manuscripts, a prophecy. flagration, he obtained acquittal; while the
Whether he affirms the certainty of this from second count may have been the crime of in-
the general fact that all men will be judged troducing a re/iffio iUicita, an unlegalized
according to their deeds, or from a special religion, the penalty of which was death. No
revelation made to him in regard to this man, man stood with me or, came forward for
the language here does not decide. But the me; a forensic expression, signifying that
apostle, refraining from personal judgment, there was no legal advocate, or counsel, but
leaves him to the certain and holy judgment here perhaps referring to the total absence of
of God, assured that it will be according to supporte/s. He stood before the court wholly
his works. unsupported by sympathizing friends, whose
15. Of whom be thou ware also. The presence might cheer him in the trial and
opposition to the gospel whicli led him to with- might favorably affect the minds of his judges.
stand Paul, would lead him also to oppose Even his witnesses seem to have failed him, a
Timothy and the apostle gives this warning fact to which possibly he refers in 1 15, in
;
:

against him as a man not to be instructed, as speaking of "all they which are in Asia"
as

in 2 25, but to be watched and avoided.

:
For having "turned away from" him. But all
he hath greatly withstood our words. men forsook me. The peril of his position
He had been an aggressive, persistent, and was so great that no one had courage to appear


120 II. TIMOTHY. [Ch. IV.

li Notwithstanding the Lord stood with uie, and ;
17 may it not be laid to their account. But the Lord
strenytlieued me; that by me the preaching might be |
stood bv me, and 'strengthened me; that through
lully known, and that ali the (.entiles might hear and ; i me the ^message miyht be fullv proclaimed, ai.d
1 was delivered out of the mouth of the lion. |
that all the Gentiles might hear: and I was de-

1 Or, gave me power 2 Or, proclamation.

as his friend, even as a witness in his behalf. may God never forsakes his
forsake us, but
The annals of persecution under Nero may people. That by me the
(Ps.27:io; i5u.43:i,2.)
well suggest the fearful danger of him who preaching might be fully known, and that
should publicly appear in behalf of a Chris- all the Gentiles might hear that is, that,
tian, especially of one so distinguished as Paul. being thus filled with divine power, he might
The most cruel tortures, the must terrible forms be able, in the presence of the Eoman Court
of death, were inflicted on the Iiated sect. The and of the vast assembly of representative
noble apostle thus stood absolutely friendless men of all nations gathered there, to declare
and forsaken before the imperial court. Com- fully the gospel message. It is not of himself
pare the similar abandonment, in time of dan- the apostle thinks, even in this supreme mo-
ger and calamity, of Job (i:i3-n), of David, ment of danger; but, as at Cesarea before
(p.38:2j:9; 55:12-14), and of Christ himself Felix, and before Festus and Agrippa, so here
(Matt. 26:56). I pray God that it may not before the imperial court at Rome, he uses the
be laid to their charge "may God for- occasion less for a mere personal defense than
give them, as I do!" Grievous as was the for the proclamation of the saving truths of
wrong d one to him, great as was the sin th ey th us the gospel, which the Lord had committed to
committed against God, he prays that the Lord him. Thus, in one of those great basilicas in
will notaccountittothem. He sees the magni- the Eoman Forum, the blessed words of the
tude of the danger to which such an exhibition divine salvation rang out in the ears of the
of their friendship will expose them, and his noblest in Rome, and of multitudes from all
generous heart forgives their weakness. (Luke parts of the empire, to most of whom the glad
23:34; Acts 1 : 60.) tidingsof God's rich grace in Christ were then
17. Notwithstanding the Lord stood first published. The preaching miglit be fullj-
'

with me and strengthened me or, "sup- known.' "It is his defense in the capital of
plied me with inward strength." (Phii.4:i3;i the world, the representative of the nations,
Tim. 1 : 12.) Forsakeii by all earthly friends, he before the supreme tribunal and the encircling
was not There was One beside him
alone. multitude of people, which Paul regards as
invisible, to that haughty Koman
indeed, the crown and consummation of his apostolic
Court, but absolutely real and visible to the preaching, and as preaching in the hearing of
inward [Link] of the undefended, deserted all nations." (Wiesinger.) Compare Acts
prisoner; and from this glorious Presence he 9 15 26 16. And I was delivered out of: ; :

received a more than mortal strength in all the mouth of the lion. What lion? Sev-
the faculties of his soul. He was filled with a eral answers are given 1. Nero, who in his :

power that lilted him above fear, inspired brutal rage and cruelty* is compared to this
holy boldness, suggested thoughts and words, ravenous beast. 2. The lions of the amphi-
and clothed the whole man with a divine theatre, to which Paul was in danger of being
energy which Jiis enemies could not resist. thrown, but from which he was saved by es-
Christ's words were fulfilled in him: "Ye tablishing his Roman citizenship. 3. The
shall be brought before governors and kings danger in which he had stood of conviction
for my sake, for a testimony against them and condemnation to death, from which he
and the Gentiles. But when the3' deliver you had been saved by his acquittal. Thus David,
up, take no thought how or what ye shall when in danger and calamity, prays: "Save
speak: for it shall be given you in that same me from the lion's mouth" (ps. 22:21 35:7), a ;

hour what ye shall speak for it is not ye that figure often recurring in Scripture (ps.5T:4: jer.
:

speak, but the Spirit of your Father which 51 :S8; Hnseaii 10). An obvious objection, how- :

speaketh in you." (Matt, lo 18.20.) The. great ever, to all these explanations, is that the
:

promise was verified: "Lo, I am with you apostle, in the next verse, expresses confidence
alway, even unto the end of the world." Man that he will still experience similar deliver-
 )

Ch. IV.] II. TIMOTHY. 121

18 And the Lord shall deliver me from every evil 18 livered out of the luoulh of the lion. The Lord will
work, and will preserve me unto his heavenly kingdom : deliver me from every evil wcprk, anil will save me
to wlioni he glory for ever and ever. .Vmen. unto his heavenly kingdom: to whom he the glory
VJ Salute I'risca and Aquila, and llie household of 1 for ever and ever. Amen.
Oiiesiplioriis. 19 Salute I'risca and Aquila, and the house of Onesi-
2) Erastu.s abode at Corinth: but Trophinius have I 20 phorus. Krastus abode at (Jonnih; but Trophinius
left at Miletum siek.

1 Gr. UHto the ages of the ages.

ance, whereas it is plain from ver. 6-8, that he Paul has the parallels, Rom. 9:5; Heb. 13 :
did not expect to be delivered from death, but 21 and in other Scriptures. See 1 Peter 4 :
;

believes tliat his martyrdom at the hands of 11 2 Peter 3 18; Rev. 1:6. ; doxology to: A
his enemies is imminent. 4. Others, there- tiie Father, similar in form, is found in Gal.

fore, regard the referring to Satan 1:5; Phil. 4 20; such a doxology to any
vk^ord as :

(Luke 2J: 31; 1 and the danger froiii which mere created being would surely be impious;
Peter 5
8),

he was rescued as tlie temptation to deny and its use, here and elsewhere, d^'inonstrates
Christ, or, at least, to shrink in that great the supreme divinity of Christ.
Presence from a full confession of him. From 19-22. Various Salutations, with a
this temptation he was delivered, and he re- Closing Benediction.
ceived strength to make a bold and clear con- 19. Salute Prisca and Aquila. Prisca,
fession of his Lord before that heathen or Priscilla, was the wife of Aquila, of Pontus.
assembly; though he stood there alone, un- Paul met them first at Corinth, whither they
cliecred by a single sympathizing face and hjid come from Rome after the decree of Clau-
in imminent peril of death. This last inter- dius expelling the Jews from that city, and
pretation seems to me the most natural one, where Paul, being of the same trade, wrouglit
as well as the most consonant with the con- with them at tent making. They accompa-
text. nied him to Ephesus, where, after Paul's de-
18. And the Lord shall deliver me from parture, they met the eloquent Alexandrian,
every evil work. He is fully assured of like ApoUos, and "expounded unto him the way
deliverance from temptation to sin, even to of God more perfectly." (Acts is 2, is, 26.) When
:

the end. 'Evil work'

not injury done to the apostle wrote First Corinthians they were

him by others, it is plain he did not expect with him at Ephesus, where, it seems, they

deliverance from this, but sin done by him- had a house of their own and were then resid-
self, such as that of denying Christ, from ing. (1 Cor. 16: 19.) They are afterward men-
wiiich he had just been delivered. He is sure tioned as at Rome (Rom. i6:3), but must now
the Lord will to the end strengthen him to have returned to Ephesus. "Here, also, as it
maintain the good confession. Thus Chrj's- often occurs, Prisca is named before her hus-
ostom, Beza, Grotius, De Wette, Alford, Faus- band. It may perhaps be considered a proof
set, and "Experience brings hope
otliers. that she was his superior, either as regards
with it he who has been so often in peril, and
; character or in respect to the development of

has been saved who feels, too, every day the her spiritual life." (Van Oosterzee. ) And the
Raving help can surely be of good hope that household of Onesiphorus, He is men-
the Lord will always save him." (Hedinger. tioned, ch. 1 16, as having shown special :

And will preserve me unto his heavenly kindness to Paul, who invokes mercy on his
kingdom. The Lord's grace will not fail house. The supposition that Onesiphorus him-
him, but in every temptation will preserve self was dead, because Paul salutes only his
him till he reaches the heavenly kingdom. household, is wholly [Link], since the
This is an assured hope, but it is based, not on apostle may have known that he was then
his own strength, or the maturity of his Chris- absent from Ephesus, and therefore omitted
tian growth, but only on the Lord's l\tithful- salutation to him. These salutations to Prisca
ness and power. "The very hope produces a and Aquila, and to the house of Onesiphorus,
doxology; how much greater the doxology make it well nigh certain that the Epistle was
which the actual enjoyment shall produce!" directed to Timothy when at Ephesus.
(Bengel.) To whom be glory for ever and 20. Erastus abode (remainrd) at Cor-

ever. Amen a doxology to Citrist, whicii in inth. While Paul was in Ephesus he sent on
 ;
:

122 II. TIMOTHY. [Ch. IV.

21 Do thy come before winter. Eubulus
diligence to 21 I left Do thy diligence to come
at Miletus sick.
greeteth thee, and Pudeus, and Linus, and Claudia, and before winter. Eubulus saluteth thee, and Pudens,
all the brethren. and Linus, and Claudia, and all the brethren.
'11 The Lord Jesus Christ be with thy spirit. Grace 22 The Lord be with thy spirit. Grace be with you.
be with you. Aiueu.

Erastus with Timothy to Macedonia (Acts is 22) Eubulus greeteth'thee, and Pudens, and
:

and ill Rom. 16 23 greeting is sent by an Linus, and Claudia. The persons here
:

Erastus, described as "chamberlain," or finan- named are not otherwise known, but doubt-
cial administrator, of Corinth. Probably the less they were Christians of distinction at
latter is meant here, but certainty is unattain- Rome. Pudens and Claudia have, on very
able. But Trophiinus have I left at Mile- doubtful data, been identified as a Roman
turn sick. He was an Ephesian, and had noble and a Britisli princess, who were con-
accompanied the apostle from Corinth to Jeru- verted at Rome, were married, and died in
salem on the third missionary journey (Acts 20 the British Isles. (See Excursus to the Pro-
4; 21: 29), where his presence proved the inno- legomena on this Epistle in Alford, as also
cent occasion of the assault on Paul in the note in loco in Conybeare and Howson's " Life
temple. These notices plainly show that Paul and Epistles of St. Paul.") Linus maj' possi-

had lately been at Corinth and Miletus a fact bly be the person mentioned by Irenaeus as the
wholly inconsistent with the writing of this first bishop of Rome.
Epistle during the Roman imprisonment re- 22. The Lord Jesus Christ be with thy
corded in Acts, at which time five, and prob- spirit. This is personal, as the prayer of the
ably six years, must have passed since he had apostle for Timothy. It invokes on bim the
'Left ... sick.' This, with
visited those cities.
highest possible blessing Christ abiding as an
other instances of unhealed sickness in Paul ever manifested Presence with Timotiiy's
himself and his friends, clearly shows that spirit. (Gal. 6:18; phiiem. 23.) The grace (of God)
miracles of healing were not wrought at the be with you. Amen. Here in the invoca-
mere will, even of an apostle; they were tion he unites with Timothy those also who
doubtless exceptional manifestations of divine are with him, perhaps the church at Ephesus;
power, made only as the Holy Spirit directed and for them the prayer invokes all that is
and empowered him who performed them. comprehended in the grace, or free favor, of
21. Do thy diligence to come before God, the infinite blessings of salvation and
winter. Probably because travel would then eternal life.

be dangerous, if not impossible, and because The subscription, "The second epistle unto
any delay might make him too late to see the Timothcus," etc., as the subscription to other
apostle before his martyrdom. Voyages on epistles, has no authority. The statement in
the Mediterranean were not usually made in it that Timothy was "ordained the first bishop

winter, but vessels sought some harbor for of the church of the Ephesians" is plainly
wintering, (acu 27 9-12.') Whether this last contradicted by the Epistle itself, where he
:

wish of the apostle was gratified, and the clos- ever appears, not as a bishop, but as an evan-
ing hours of his life were comforted by the gelist and as an apostolic assistant. Of a dio-
presence of his dearest earthly friend, we are cesan bishop at Ephesus, or anywhere else, the
left wholly uncertain. Tradition states that New Testament furnishes no trace; and the
Paul suff'ered martyrdom in the reign of Nero, existence of such an office in the apostolic
who died in June, A. D. 68 and that his death churches is an assumption at variance with
;

was by decapitation, outside the walls of the the plain fact that in Scripture "bishop" and
city, on the Via Ostin, at a spot now called "elder" are interchangeable terms, designat-
Tre Fontane, not far from which rises the ing one and the same office. See Acts 20 17| :

magnificent basilica which bears his name. 28; Titus 1:5-7; 1 Peter 5 1,2. :
 INTRODUCTION TO THE EPISTLE TO TITUS.

SKETCH OP THE LIFE OP TITUS.

The name of Titus does not occur in the Acts we know him
only from the i^pistles.
;

To explain this, has been conjectured that Titus is the same person as Silas, or Sylvanus.
it

To this, however, it seems an insuperable objection, that Silas, as a deputy from the
church at Jerusalem to the church at Antioch, was most probably a Jew, or, if of Gentile
origin, was at least a circumcised person whereas Titus was a Gentile and uncircumcised.
;

He is commonly supposed to belong to Antioch in Syria, and was probably converted

under Paul's ministry, as the apostle calls him his "own son after the common faith."
(1 :4.) For he went up with Paul to Jerusalem, when a delegation from Antioch was
sent thither on the question of Gentile circumcision and it was here the apostle refused
;

to yield to the demand of the Judaizers for his circumcision, apparently making the case
of Titus, as an uncircumcised Gentile Christian, a test, the decision of which would
plainly prove Gentile freedom from the bondage of Judaism. (Gal 2:1-3.) Nothing
further is known of him until, on Paul's third missionary journey, during the long resi-
dence at Ephesus, Titus is sent from that city to Corinth, to ascertain the state of the
church there, and especially the effect on them of the apostle's first epistle, sent to them
not long before. He was well received at Corinth, and his labors there were productive
of much good. (2 Cor. 7 : 13-15.) Paul, on leaving Ephesus, expected to meet Titus
at Troas and not finding him there,
; in his great anxiety for intelligence from Corinth, he
hastened to Macedonia to meet him. (2 Cor. 2 : 13.) Thither at length Titus came, and,
reporting the condition of the Corinthian Church, greatly relieved the apostle's heart.
(2 Cor. 7:6, 7. ) Paul then wrote his second epistle to Corinth, and, intrusting it to Titus,
sent him again to that city, with "the brother whose praise is in all the churches," to
hasten the collection " for the poor saints which are at Jerusalem." (2 Cor. 8 : 6, 16-23.)
At what time he went with Paul to Crete is not fully settled ; but, as before shown, it was
probably near the close of Paul's life. When the apostle left the island, he left Titus
there to complete the work begun, especially in giving additional organization to the
churches, and correcting false tendencies; and after his departure, he wrote to him this
Epistle, both as attesting his authority to act in the apostle's stead, and as directing Titus
in the responsible Whether, as the Epistle directs, lie met Paul
work committed to him.
the following winter in Nicopolis, unknown. The only further notice of him is in the
is

apostle's last epistle. (2 Tim. 4:10.) When, writing of his lonely position as a prisoner
in Home, he speaks of Titus as "departed to Dalmatia," sent, as we may hope, by the
apostle himself on some mission for the gospel.
fill up the gaps of history, and, in the hierarchical
Tradition, as usual, has sought to
interest,has made him, "the first bishop of Crete," of which the [Link] furnishes no
evidence whatever. Alford well remarks " Not the slightest trace is found in the p4)istle
:

of any intention on the part of Paul to place Titus permanently over the Cretan churches;
123
124 INTRODUCTION TO THE EPISTLE TO TITUS.
indeed, such a view is inconsistent with the data furnished us in it." The Epistle plainly
represents him, as in the case of Timothy, simply as an evangelist; acting as Paul's assist-
ant, and temporarily left in Crete, in the apostle's place, to complete a service which
Paul himself was not able to finish by reason of exigencies calling him elsewhere. Tra-
dition also depicts him, in glowing colors, as the apostle of the gospel to Dalmatia, and as
then taking up his abode in Crete, where he lived to a good old age, and died in great
honor ; of all which we have no trace either in authentic history or in archaeological
remains.

THE TIME AND OCCASION OF WRITING.

The date of the Epistle, as already shown, must probably be placed about A. D. 66, or
67, near the close of the apostle's life. The correspondencies in style and in the state of
Christianity, as seen in the Pastoral Epistles, compel us to refer them to the same period.
Where it was written, remains uncertain ; it is variously referred to Macedonia and to
Ephesus.
The island of Crete, or Candia, covers the southern entrance of the Archipelago, ex-
tending in length about one hundred and fifty miles, from Cape Salmone, on the east, to

Cape Criumetopoti, on the west width varying from six to thirty-five miles. It
; but in

is rocky and mountainous, with fertile valleys, producing cotton, olives, grapes, oranges,

lemons, silk, and wool. The lofty form of Mount Ida appears about the middle of the
island, rising to the height of seven thousand six hundred and seventy-four feet.
Anciently Crete was crowded with cities and covered with a dense population, estimated
at one million two hundred thousand. At present, its chief city is Candia, and the whole
population of the island is about two hundred and ten thousand.

Crete is celebrated in ancient mythology especially as the place where Jupiter was
born and buried. In the Trojan war, Idomeneus, king of Crete, embarked his troops in
a fleet of eighty vessels, and led them in the long conflict. At a later period its chief
cities became centres of little republics. The Cretan constitution and laws, originated by
Minos, are said to have been the model from which many features of the constitution
and laws of Lycurgus were derived. The island was subjected to Rome by Metellus,
B. 0. 67, and, at the time of Paul, was united to Cyrenaica. on the African coast oppo-
site, forming one Roman province. In Paul's voyage to Rome, the vessel, sailing round
Cape Salmone and under the lee of the island, reached Fair Havens, a harbor near the
city of Lasea ; and then, loosing thence, it attempted to reach Phenice, a port near the
western end of the island. Rut a typhoon, rushing furiously down from Mount Ida,
drove the ship out to sea, and after many days it grounded, a hopeless wreck, on the
coast of Malta. The circumstances of Paul on this voyage plainly forbid the supposition
that he performed much, if any, evangelical labor in Crete at this time.
Philo and Josephus both testify to the large number of Jews in Crete. Some of
these were present in Jerusalem at the Pentecost, when the Holy Spirit was given, and
these received the gospel. It seems probable, therefore, that Christianity had been
introduced into the island from this source before the visit of Paul. The gospel thus
brought, however, would be in a very imperfect form, mixed with much misconception
and error; and, coming through a wholly Jewish channel, the errors would be largely
Jewish in character. Christianity, as thus introduced, would also be very imperfectly
organized. The apostle, at his coming, would naturally seek to remedy these defects by
a more complete unfolding of the gospel and a more perfect organization of the churches.
 ;

INTRODUCTION TO THE EPISTLE TO TITUS. 125

But the character of the Cretans, and especially of the Cretan Jews, rendered
the task
one of great difficulty. As
a people they were noted for their fickleness, avarice,
sensu-
ality, licentiousness, and mendacity and they are thus ciiaracterized by even the heat lien
;

writers of that period. For some reason Paul is compelled to leave while in the midst
of the work, and the difficult and delicate task of completing it was devolved on Titus
Consequently, the apostle, after his departure, writes this Ej)istle, at once to certify the
authority of Titus as acting in the apostle's place in the superintendence of tlie work
in
Crete, and to give explicit directions to him respecting the manner of performing
the
duties of his position. In this, as in the Epistles to Timothy, the subjects treated belong
for the most part, to all ages, and have therefore a universal interest and importance.'
The Epistle was probably sent by the hands of Zenas and ApoUos, to whom it served as
a letter of introduction and commendation. (3 13.) Some, as Hofmann, resrard this as
:

the primary occasion of sending it ; but, as these persons are not mentioned till the close
of the Epistle, and then only in a single verse, it
seems more natural to think that Paul
was moved to write it by the needs of Titus and the Cretan Christians, and simply
availed himself of the journey of Zenas and Apollos as a favoring opportunity to send it
to the island.
THE CONTENTS.
Like the other Pastoral Epistles, this is a personal, familiar letter, and is without
formal plan. The leading topics occur in the following order :

Chapter FirstKMvess and greeting (1-4) directions to Titus as to church order,

;

particularly the qualifications of elders (10-1 G) the Cretan false teachers described (5-9).
;

Chapter Second. Tiins, is instructed how to apply the gospel to different classes in
the church, as the aged, the young, and the slaves (1-10) the ground of the foregoing;

exhortations to holy living is shown in that the grace of God has for its end the
sanctification of men (11-15).
Chapter Third. The conduct to be required of Christians toward rulers and society
in general (1, 2) ; the duty of showing such disposition and conduct toward others is
enforced and illustrated by God's kindness and mercy to us (3-7) the doctrine of a ;

gratuitous salvation is to be insisted on in order to incite believers to good works

(8-11)
closing directions and salutations, with the benediction (12-15.)
 THE EPISTLE TO TITUS.
CHAPTER I.

PAUL, a servant of God, and an apostle of Jesus 1 1 servant of God, and an apostle of Jesus
Paul, a
Christ, according to the faith of God's elect, and Christ, according to the faith of God's elect, and the
the acknowledging of the truth which is after godli- knowledge of the truth which is according to godli-
ness; 2 ness, in hope of eternal life, which God, who caiiuot
2 In hope of eternal life, which God, that cannot lie,
promised before the world began ;

1 Qy. bondtervant.

Ch. 1 : 1-4. ADDRKS8 AND SALUTATION.

election is not in consequence of fuith, but
After announcing himself as a servant of faith in consequence of election.
1. Comi)are
God and an apostle of Christ, he states that Eph. 1 4." (Ellicott.) Though God's elect, :

the object of his apostleship is to bring God's their election only attains its end "through
elect to the faith and to the full knowledge of sanctification of the Spirit and belief of the
the truth which leads to piety. U-) 2. This truth" (2 Thess. 2 13) and hence the gospel
:
;

object he prosecutes in view of the hope, for must be proclaimed, and they must believe,
himself and all believers, of eternal life, which in order to be saved (2 xim. 2 10). The truth :

God, who cannot prove promised in false, is 'after (or, according) to godliness' that is,

Christ before eternal ages, but manifested in it is not merely abstract, theoretical but has ;

his own appointed times through preaching; a moral aim, leading men to practical godli-
which preacliing, the apostle declares, was ness. It is not a mere philosophy, but a spir-
intrusted to him by the appointment of God. itual power, purifying and uplifting the life.
(2, 3.) 3. Addressing Titus as his true child 2. In hope of eternal life "lie fulfills

in virtue of a common faith, he invokes on his task with or in hope of eternal life." That
him grace and peace from God and Christ. (4. which he has in )
view in prosecuting the work
1. Paul a servant of God an expression of his apostleship is the hope, for himself and
not elsewhere used by the apostle in opening his for all believers, of eternal life. This is the
epistles, the more usual form being " a ser- glorious goal set before him, and which, in
vant of Jesus Christ " the fact may, perhaps,
; leading men to faith and the full knowledge
serve to attest the genuineness of the Epistle, of the truth, he sets before them eternal life
since a forger would not be likely to depart secured in Christ. Faith and knowledge, in
from Paul's method in so conspicuous a place. his view, " rested on a background of promise
And an apostle of Jesus Christ present- and hope, which, manner, stretched from
in a
ing tiie and work of Paul as an
special office eternity to eternity, having God's primeval
apostle in distinction from his general posi- promise for its origin, and a participation in
tion as a servant. According to the faith his everlasting life for an end." (Pairbairn.)
of God's elect and the acknowledging Which (eternal life) God that cannot lie,
(knowledge) of the truth, which is after promised before the world began {eternal

godliness "with a view to subserve the times) that Tim. 1
is, 9, before the
as 2 :

faith of God's elect." Compare Eom. [Link] cycles, or ages, through which the world has
"for obedience to the faith." Here the ob- passed, commenced ;
or in eternity, before
ject of the apostleship is stated: it is to bring time began. 'Cannot lie' a single word in
God's chosen to the faith and to the full knowl- the Greek (ai/zevJi)?), added to heighten the
edge of tliat truth which leads to godliness. certainty of the result, as Heh. 6 18 com- :
;'

(Acts 13: 48; 18:9, 10.) This, vvhich was pre-emi- pare Rom. 3:4; 11 29; 1 Cor. 1 9. The
: :

nently the end of the apostolic office, is the unchanging truth of God is the foundation of
grand end of the ministry; for preaching is all hope. Promised before eternnf fitnesaa
God's appointed means of faith. (Rom. lo u-n ; j "chosen in Christ before the foundation of the
1Cor. 21-24.)
1 'God's elcct,' or, "the chosen
:
world" (Eph. 1:4), God gave the elect, in sol-
of God." "Acts 13 : 48 shows this that' emn promise, to Christ as his redeemed people
127
128 TITUS. [Ch. L
3 But hath in due times manifested his word 3 lie,promised i before times eternal ; but in 2 his own
through preaching, which is committed uato me ac- seasons manifested his word in the 3 message where-
cording to the commandment of God our Saviour; 1 was intrusted according to the command-
with
4 To 'litus, 7rtte own son after the common faith: 4 ment of (iod our Saviour; to Titus, my true child
Grace, mercy, and peace, from God the Father and the after a common faith: Grace and peace from God
Lord Jesus Christ our Saviour. the Father and Christ Jesus our Saviour.

1 Or, long ages ago. .2 Or, its 3 Oi't proclamation.

and as co-inheritors with him of eternal life. not preach on his own authority, but as one
This promise, made
(John 6: 39; 10:29; 17:2,6,8, 11.) intrusted with a proclamation by the appoint-
to Christ in eternity is assured by the un- ment of God. God our Saviour' probably
'

changing faithfulness of God and resting on ; God the Father, according to the prevailing
it as an absolute certainty, the apostle prose- Pauline usage. (l Tim. 1:1; 2:3; Titus 2:10; 3:4;
cuted his apostolic work, and to that promise Jude 25.)

directed the faith and hope of men. To Titus, mine own son after the
"If in- 4.
deed Christ be the chosen of God,' the Surety common faith or, in virtue of a common
'

and Representative of all who were given to faith. 'Mine own,' genuine. (iTim. i:2.) He
'

him' (Johu6:36-40; 17:1-3), eternal life was prom- was Paul's genuine son; by virtue, not of
ised to him 'before the world was,' in conse- fleshly relationship, but of their sharing in a
quence of his engagement to become incarnate common faith. He was Paul's spiritual ciiild,
and to be obedient even to the death of the probably- as having been led to Christ by him
cross." (Scott.) Others explain it as "a and as having thus been made a sharer of his
contracted expression for ''purposed before faith. Ci Cor. 4: 15; [Link].) Titus was a Gen-
the world began' (literally, before the ages tile; and in 'common faith' there is possibly
of time), and pt-onused actually in time, the allusion to the higher bond of unity \>y Avhich
promise springing from the eternal purpose." this common faith in Christ bound them,
(Fausset.) Thus, also, Alford and most in- though one was a Jew and the other a Gen-
terpreters. tile. (Gal. 5: 6; Col. 3:11.) Grace, mcrcy, and
3. But hath in due times manifested peace. 'Mercy,' which occurs in the other
his word through preaching or, mani- Pastoral Epistles, is probably to be omitted
fested in his own (appointed) times his word here, as it is wanting in the Sinaitic, Eph-
in the proclamation. (Actsi :7; i Tim. 6: i5.) His raem, and other ancient codices, as also in
word of promise of eternal life, made to Christ important versions. It was probably interpo-
before eternal ages and hid through those ages lated to conform the passage to the others.
in the mystery of the divine counsels, God (1 Tim. 1 :2; 2Tim. 1 3.) It is found, howevcr, in
:

manifested, published, in his own appointed the Alexandrian Codex. From God the
" Father and the Lord Jesus Christ our
times, "when the fulness of time was coine
that is, in the Gospel Dispensation. " Here Saviour. Our Saviour,' used here only of
'

again we have the same antithesis between the Christ in an invocation, though often applied
period of the revealed and the hidden mys- to him in other relations. "He applies the
tery, as in Rom. 16 : 2-5; Eph. 3 : 5. The same epithet. Saviour, to the Father and to
time of this revelation is that which God fixed Christ, inasmuch as certainly each of them is
and arranged in his own wisdom. See, also, our Saviour, but for a different reason for ;

1 Tim. 2 6; Gal. 4: 4."

: (Van Oosterzee.) the Father is our Saviour because he redeemed
Which is committed unto me. The proc- us by the death of his Son, that he might make
lamation, or preaching, with which Paul was us heirs of eternal life; but the Son, because
charged, was the vehicle, or medium, through he shed his blood as the pledge and price of
which this great promise of eternal life in our salvation. Thus the Son has brought to
Christ was manifested or published. The pro- us salvation from the Father, and the Father
claiming of this he everywhere regards as his has bestowed it through the Son." (Calvin.)
special trust from God. See Acts 20: 24; 1 5-9. The Appointment of Elders;
Cor. 9 : 16, 17; 2 Cor. 5 : Qualifications to be Required in them.
18-20; Gal. 1 : 15,

10; 1 Titn. 1 :11. According to the com- 1. The apostle's purpose in leaving Titus in
mandment of God our Saviour. He did Crete; it was that he should further set in
 :

Ch. L] TITUS. 129

5 For this cause left Ithee in Crete, that thou Forthis cause left I thee in Crete, that ihou
slioiilJest set in order the thiugs that are wanting, and shouldest set in or(ii.-r tlie things that were wanting,
ordain elders in every city, as I had appoiuud ihee and appoint elders iu every city, as 1 gave lliue

order the churches, especially by the appoint- complete, and must have required much addi-
ment of elders. (6.) 2. He prescribes the tional instruction and training. This work
qualiticatii)ns which must be required in Paul had bt-gun, but, being called away, had
elders, mentioning (a) the moral, or those Titus behind to carry to completion.
left

pertaining to the character and life, and (6) And ordain {appoint) elders in every city.
tlie doctrinal, insisting especially on adher- This was one of tlie "things that were want-

ence to the sure, divinely taught word as ing." There were Christian assemblies, doubt-
necessary alike in exhorting believers and in less with incipient forms of organization; but
convicting opposers. (6-9.) the churches needed to be fully organized and
5. For this cause left I thee in Crete. officered. The gospel becomes a permanent
This large and populous island, the southern- and aggressive power on earth only through
most in the Grecian Archipelago, is now called the church, the divinely constituted organiza-
Candia. Paul had labored here with Titus, tiim, to which God lias committed it, and
but being obliged to leave, perhaps by the through which it is appointed to act on men.
urgency of work in other fields, he left his The pietism which, in the professed interest of
assistant in the island to carry to completion spiritual religion, undervalues the outward
tlie work they had begun. Of the time when institutions of the gospel, finds no sanction in
this occurred we have no information but as Scripture on the contrary, the church, with
; ;

no allusion is made in the Acts to this visit to its heaven-given ministry and ordinances,
Crete, and as the style of the Epistle and the there stands in the foreground as God's agency
general circumstances indicated in it corre- for the conservation of his truth and the con-
spond in a remsirkable manner to the First version of the world. ([Link]. IS: IS-U; Actsl4:S!3;
Epistle to Timothy, it must probably be re- Eph. 4:11, 12; Tim. 3:15.) 'Ordain cldcrs.' The
1

ferred to the same period, perhaps about a. d. word ordain here does not signify, as it is now
613 or 67. 'Left I thee' (behind). The ex- technically used, to set apart for the ministry
pression does not imply the permanence of by an ordaining service, but simply to insti-
Titus' position there, but the reverse; and tute, appoint. How the elders were selected
lends, therefore, no sanction to the tradition is not stated. In Acts 6 : 3, the selection of
that Titus was "first bishop of the church of the Seven was made by body of the
the whole
the Cretians," a wholly unfounded assump- and the appointment, or public set-
disciples,
tion. In fact, Titus was to remain there only ting apart to the office, was by the apostle.s.
till the coming fall or winter, and then come Thus also in Acts 14 23, Paul and Barnabas
:

to Paul at Nicopolis (s:'^), from which last "ordained them elders in every church,"
place he probably accompanied the apostle to where the word rendered ordained denotes
Homo, and thence went, not to Crete again, "to appoint by causing to stretch forth the
but to Dalmatia (2Tiin. 4:10). There is no evi- hand," and the meaning, according to Alford,
dence whatever, in or out of Scripture, that Lange, Alexander. Barnes, and all the early
Titus was ever again in Crete. That thou English versions, is "ordained them elders by
shouldest (further) set in order the thin;s election in every congregation." In all cases
that are wanting. Christianity had prob- of the appointment of church officers in the
ably been introduced on the island a number New Testament, so far as the process is indi-
of years before. Some Cretans had been cated, the selection was made by the whole
present at the Pentecost. (Acts2:n ) Paul had body of believers, and the formal setting apart
stopped in Crete on his voyage to Rome (Acts was the function of the ministry, (acu 15.26; i :

27:8,9.) It is likely, therefore, that Christians Cor. 16:3.)I'In cvpry city,' or, city by city.
were living there; but the gospel, received in Here was no diocesan episcopacy, but the
this incidental way, must have been very church in every city has its own body of
imperfectly understood. The churches, in elders, each of whom is called in ver. 7 bishop
knowledge. Christian life, and
their doi-trinal (eTTiVKOTroO- As I had appointed thee re-
church organization, must have been far from ferring to directions orally given before the
130 TITUS. [Ch. T.

G If any be blameless, the husband of one wife, hav- 6 charge; if any man is blameless, the husband of
ing faithful children not accused of riot or unruly. one wife, having children that believe, who are not
7 For a bishop must be blameless, as the steward of 7 accused of unruly. For the i bishop must be
riot or
(iod; not selfwilied, not soon angry, not given to wine, blameless, as God's steward; not selfwilied, not soon
no striker, not given to filthy lucre ; angry, i no brawler, no striker, not greedy of filthy

1 Or, overseer 2 Or, not quarrelsome over wine.

apostle left Crete. These directions required in the fact that he is God's steward. The
him not only every city, bishop or, overseer. He who is here called
to appoint elders in
but also to see that only persons of suitable bishop (tirto-Kojro?) is plainly' one of those called
character were appointed, men possessing the elders (npea-^vrepoi.) in ver. 5, the latter being
qualitications here mentioned. It is evident the Hebrew and the former the Greek desig-
from this tliat not only were churches of divine nation of the one oflBcer. See the two words
institution, but also their organization took used interchangeably also. (Acts 20:17,28; Peter i

form in accordance with express divine direc- 5:1,2.) "Hence it is evident they named the
tions. (I Cor. 4 17; 7 17 Tim. 3 Plainly,
: : ; 1 : 1-7.) presbyters bishops." (Theodoret.) 'Bishop'
therefore, in the absence of inspired authori- "here most plainly identified with the pres-
zation of change, the constitution and order of byters spoken of before." (Alford.) Must be
the church, with its ministry and ordinances, blameless as the steward of God that is,
remain the same as instituted by the apostles, because he is God's steward. The pastor, as
and are of permanent obligation. proclaiming the divine offers of mercy, is a
6. If any be blameless unaccused, and dispenser of God's rich grace to men, and a
giving no occasion for accusation, (i Tim. 3 10.) :
minister for God in the church. Standing in
Moral qualifications are made in the New a position so exalted and responsible, the na-
Testament of pre-eminent moment in the can- ture of his office requires that he be unaccused
didate for the ministry, because religious power and UnaCCUSable. (Heb. 3 : 2-6; 1 Peter 4 : 10. 17.)

depends on these. (1 Tim. 3 7.) "This first : "The greater the Master is, the greater should
word shows what in the apostle's estimate was be his servant's virtues." (Bengel.) 'Stew-
mainly to be looked to; it is the moral estima-
ard' one appointed by God over his house or
tion in wliich the person to be selected was family, the church. For the pastor, though
held, the reputation which he had among men, chosen by the church, is not merely the ser-
on which above all he lays stress. For an effi- vant of the church, but receives his appoint-
cient discharge of the duties of the office can ment from God; and is 'the steward of God,'
be conceived of only on the .supposition of a acting in his office by divine authoritj', and
good reputation." (Wiesinger. The hus- ) dispensing from God the bread of life to the
band of one wife not having more than people. (Luke 12:42; 1 Cor. 4: 1,2; 1 Tim. 3: 15.) N<lt
one living wife; of irreproachable marital re-
selfwilied not arbitrary, one who insists on
lations. See note 1 Tim. 3 2. Having faith- : having his own way. (2 etpr2:io.) "Describ- 1

ful children that is, those that are not only ing a self-loving spirit, which in seeking only
Christians, but are also orderlj'', consistent to gratify itself is regardless of others." (Elli-
Christians, as the following context suggests. cott.) Not soon angry not irascible, quick
"Having a family well governed and well tempered, hasty in anger. Not given to
trained in religion." Not accused of riot wine literally, not with wine. In a second-

or unruly or, loko (the children) are not ary sense, one under the influence of wine, and
under accusation of profligacy, or of living then, one who acts vfith violence induced by
riotously. (Luke 15 13 Kph. 5 18; 1 Peter 4:4.)
: ; Or wine; a brawler. The word, if not absolutely
: '

unruly' disobedient to parents, or to consti- prohibitory of wine, certainly requires tem-
tuted authority. On this qualification in the perance in the use of it. No striker a vio-
presbyter's family, see 1 Tim. 3 4. Inability lent man, one given to acts of bodily violence.
:

to train and govern a family creates a pre- Not given to filthy lucre not one who
sumption of inability to train and govern the would use the office for the accumulation of
church. wealth, or "filthy lucre." (Ver. U; 1 Tlm.6:5; 1

7. For reason for the above qualifications Peter 5 :

7.)
 ;

Ch. I] TITUS. 131

8 But a lover of hospitality, a lover of good men, 8 lucre; but givon to hospitality, a lover of good,
sober, just, holy, teiuperale: 9 soberuiiuded, just, holy, temperate; holiling to the
9 HuMiug [Link] the faithful word as he hath been faithful word which is accoidiiig to the tcucliing,
taught, that lie luay be able by sound ductriue both to that be may be able both to exiiort in the 'souna
exhort iiud to convince the gainsayers. 'doctrine, and to convict the gainsayers.

1 Gr. keaUh/iU 2 Ur, teaching.

8. But a lover of hospitality. He now tw that is, in the sphere of sound doctrine, as

pusses to the positive qualities required in a its element; and second, to reason with and
pastor; and first hospitable, as over against convict opposers. The ability of the minister
the narrow, sordid spirit wliicii would grudge for both these functions depends on his per-
the expense of hospitality a service specially sonal adherence to the gospel as taught by the
necessary in that age, when the Christian trav- apostles. In this he is to stand fast. "He is
eler was exposed to peculiar diificulties and the true bishop who holds the true faith, and
dangers, and a duty, therefore, which was who properly uses his knowledge to edify the
often insisted [Link] Rom. 12 : 13 1 Tim.
; people, and check the wantonness of the adver-
3 Heb. 13 2; 1 Peter [Link] John 5. saries." (Calvin.)
: 2; :

A lover of good men including, probably, Note The qualifications for the sacred office :

all goodness, wherever found, whether in men here required are, first, a sound moral charac-
or in deeds and things. (Phii.4:8,9.) Sober- ter, healthy and symmetrical in its develop-
having a sound, well-balanced mind, espe- ment, and strong in all the Christian virtues;
cially in practical life "discreet," "self- and, second, a clear understanding and firm
'
;

restrained."
Just righteous, just as related conviction of the Christian doctrines, with re-
to men; "upright in his dealings with all. A quisite ability and earnestness in teaching
minister can do little good who is not." them. Without these qualifications, no man

(Barnes.) Holy devoted io God, pure. The ought to be admitted to the ministry. It is
three words, sober, just, holy, present the three the solemn duty of the church in electing to
sides of human duty
duty to one's self, duty the ministerial office, and of the ordaining
to men, and duty to God; in all of these the presbytery in setting apart to it, to ascertain
ministi-r is to show himself a true man. Com- the tliorough soundness of the candidate in
pare ch. 2 12, where the three sides of life and character and life, as well as in creed. No
:

character are siinilarly presented in the re- intellectual power or pulpit brilliancy can
quirements to "live soberly and righteously' atone for the lack of solid Christian virtues
and godly." Temperate or, self-restrnined and a blameless life.
men who hold under control their bodily appe-
10-16. Necessity of Such Qualifica-
tites and passions; it refers tions IN THE Pastors shown from thk
not to chastity
alone, but self-restraint in all things, (i cor. 9:25.) Character of the False Teachers and
Compare on this catalogue of qualifications OF the Cretans in General. 1. Many
for the ministry, 1 Tim. 3 2-7, where the list men have arisen who are insubordinate, vain-
:

is almost identical. talkers, and deceivers, chiefly among pro-

9. Holding fast holding oppo- fessed converts from Judaism, and who must
as against
sition, adhering to it, notwithstanding tempta- be silenced, since, by their false teaching, they
tion to abandon it. (Matt. 6: 2t.) The faithful are subverting whole families, for the sake of

word tiie trustworthy word, the word de- base gain. (10, 11.) 2. The Cretans are, in
serving of confidence. (l Tm. l IS; S: l; 4:9; 2 their general character, mendacious, brutal,
:

Tim. 2:2; 3:8.) As he hath bccn taught or, and gluttonous, as he shows by the testimony

according to the teaching that is, the word of one of their own reputed prophets, whiih
which accords with the inspired teaching, the testimony he confirms as true Titus is, there- :

gospel as taught by the apostles. (2Tim. i:i3; fore, to correct the people with severity, that
<
') That he may be able by sound doc-
: they may possess moral health by means of
trine (teaching) both to exhort and to con- the faith, and may not give heed to [Link]
vince the gainsayers. The apostle has in fables, and the commandments of men who
view the twofold duty of the pastor: first, to turn away from the truth. (12-14.) 3. A%
exhort believers, which exhortation is to be these commandments of men enforced the
132 TITUS. [Ch. I.

10 For there are many unruly and vain talkers and 10 For there are many unruly men, vain talkers, and
deceivers, specially they ol' the circumcision: 11 deceivers, specially ihey of the circumcision, whose
11 Whose mouths must be stopped, who subvert mouths must be stopped men who overthrow whole
;

whole houses, teaching things which they ought not, houses, teaching things which they ought rot, for
for tilthy lucre's sake. 12 filthy lucre's sake. One of themselves, a prophet of
12 One ol' themselves, even a prophet of their own, their own, said, Cretans are always liars, evil beasts.
said, The Cretiaus are always liars, evil beasts, slow
bellies.

Jewish distinctions between outward things as whole households. Keason why their mouths
cleati and unclean, the apostle affirms that for must be stopped their slanderous accusations
:

tlie Christian no such distinctions exist, since and false doctrines were producing [Link]
purity and impurity, in any moral sense, do eifects, so that entire families were being per-
not belong to mere outward things, such as verted from the truth. (2 Tim. 2 is.) Teach- :

meats and drinks, but only to the soul. To ing things which they ought not, for filthy
tiiepure, therefore, all such things are pure, lucre's sake. The deceivers were, in this
while to the impure nothing is, or can be, pure, case, influenced, not by fanaticism or false
since in them both mind and conscience are zeal, but by sordid motives. Perhaps they
defiled; which also is seen in their character made themselves popular by flattering Jewish
and conduct, since, while professing to know prejudices, teaching the obligation of the
God, they practically deny him, being detesta- Mosaic ceremonial law, and the superior dig-
ble in character, and morally incapable of nity and privilege of those who could trace
any good work. (15, 16.) their genealogy back to Abraham; and thus

10, For he explains the necessity of these secured a larger following and more ample
from the number
qualifications in the ministry, support. (1 Tim. 3: 3-8; 6:5.)

and character of the opposers, referred to in 12. One of themselves, even a prophet
the preceding verse, and especially from the of their own, said that is, one of the Cre-
character of the Cretans. There are mtiny tans, of whose general characteristics, as a
unruly those who refuse subjection to church people, the apostle now speaks. He refers to
and pastoral authority and walk disorderly. Epiinenides, of Gnossus, Crete, who lived
The parties thus referred to seem to have been about B. c. 600; a man of such distinction as
members of the church. And vain talkers a prophet and sage, that he is cited as an
and deceivers men given to talk, making inspired man by Plato, Cicero, and other
much of things of no moment, and seeking eminent writers. The first clause of the words
to deceive others. (3:9; l Tim. 1:6; 2 Tim. 3:13; here cited was found, also, in a hymn to Zeus
Gal. 6:3.)Specially they of the circumci- by Callimachus, of Cyrene, B. c. 260. 'A

sion professed converts from JudaLsm, who prophet of their own '
that is, reputed among

insisted on the necessity of observing the Jew- them as a prophet, and, being one of them-
ish ceremonial law, in addition to the precepts selves, not likely to speak evil of them falsely.
of the gospel. According to the testimony of Paul quotes twice elsewhere from heathen
Josephus and others, many Jews were at this authors (Actsu :28; 1 Cor. 15:33), but nowherc men-
time living in Crete, of whom doubtless num- tions their names. The Cretiansare always
bers professed Christianity, or were in various liars, evil beasts, slow bellies. Evil beasts
ways connected with the (as yet) partially
"rude, savage, cunning, greedy." 'Slow
organized Christian assemblies. Revised Ver-
bellies,' or, idle glicttons, as in
11. Whose mouths must be stopped be sion, applied to persons who become corpu-
checked, or curbed, as an unruly beast is lent through idleness and gluttony, and here
bridled, or muzzled. They were men who directly designating the Cretans, because the
must be silenced by clear, conclusive, confuta- belly was the chief object of their life. (Rom. i6:
tion and conviction, as Christ put to silence 18; Phil. 3:19.) The character here given of the
the Sadducees and Pharisees (Matt. 22:34, 46), and Cretans as a people is abundantly confirmed
Paul confounded the Jews at Damascus. (Acts by Livy, Polybius, Plutarch, and Strabo, who
9:22.) Compare 1 Tim. 1 3-7; 2 Tim. 3:1-9. testify to their mendacity, brutality, avarice,
:

Who subvert whole houses ^or, inasmuch and idleness. The word. To Crefize, (Kprirt^eiv)
as they are, or, as those who are, subverting signified among the ancients to lie, to deceive.
 )

Ch. I.] TITUS. 133

l:{ This witness is true. Wherefore rebuke them 13 idle 'gluttons. This testimony is true. For wliieh
sharply, that tlieymay bu sound in the lailh; cause reprove tlieni sharply, that they may be
14 Nut giving heed to Jewish fables, and uouiuiand- Unsound in the faith, not j^iving heed to .Jewish
ments of men, that turn from the truth. fables, and commandmeuis of men who turn away
15 Unto the pure all things (ire pure: but unto them 15 from the truth. To the pure all thiugs are pure:
that are defiled and unbelieving nothing pure but
i'.v ; but to them that are defiled and unbelieving nothing
even their mind and conscience is detiled. is pure; but both their luiud and their conscience

1 Gr. bellits 2 Gr. healthy.

13. This witness is true. The apostle ceives the truth. And commandments of
conlirins Epiiiienides' words, as justly- charac- men that turn from the truth. Tiiese
terizing the Cretans as a people. Doubtless commands related to abstinence from meats
there were many individual exceptions, but and drinks, and other observances, which the
these characteristics belonged to them as a ceremonial law once prescribed but which, :

nation. Wherefore rebuke them sharply as that law had been abrogated by the gospel,
ratlier, convict them sharply, witli clear, could now rest only on the commandment of
decisive proofs, and earnest, authoritative man- men. Such restrictions and observances, also,
ner; referring "not so much to the heretics as had been greatly increased by "the tradition
the Cretans, who were exposed to their mis- of the elders." (Mark? 1-13.) But all these, as :

leading influences." Or, as EUicott: ^'Con- obligations imposed on the conscience by man,
fide them, set them, right, with severity ; not were mere " will-worship," intruding on the
the deceivers so much as the deceived." That prerogatives of God and offensive to him
they may be sound (healthy) in the faith (coi. 2 20-23) wlillc, as the apostle proceeds to
: ;

that is, that ihey may be in moral health, in show, such distinctions in merely outward,
virtue of, or, by means of, the faith. The things, as meats and drinks, liad no basis in
gospel alone can keep them in moral health the nature of things. ;

Titus must, tlierefore, use sharpness, severity, 15. Unto the pure all things are pure
ill confuting and convicting them when neces- that is,the outward things referred to,
all

sary, to prevent their deception and their per- such as meats and drinks, to which these dis-
version from the truth. 'In the faith ' "faitli tinctions of pure and impure were applied.
being the sphere which constitutes the centre Whether these us clean or
things are for
and starting point of the entire internal and unclean, the apostle says, depends, not on the
external life, and, therefore, if it is to be good, things, but on us; if we are pure inwardly,
must be the seat of health." (Van Ooster- purified in heart by faith (Act!5:9), then all

zee. these outward things are for us pure, and are

14. Not giving heed to Jewish fables. fitted for our use. " There is nothing unclean
Precisely what these were, it is not easy to in itself." (Rom. 14; 14, 20; 1 Cor.s: 4-8.) Sin doos not
ascertain. Tiiey are referred to (iTim. i:4; 4:4) inhere in a thing, but in a moral personality;
as "fables and endless genealogies," "profane so that whether anything is for a man clean or
and old wives' fables." Here they are called unclean, depends on the heart of the man.
"Jewish fables." Thus of Jewish origin, "God made nothing unclean." ([Link]-
they were possibly those popular speculations tom.) Thus Christ said: "There is nothing
as to angels and aeons which, in a later age, from without a man, that entering into him
took more clearly defined form as Gnosticism. can defile him but the things which come ;

Probably the deception ("always liars") out of him, these are they tiiat defile the
which characterizes the Cretans, inclined man." (Mark 7: 15 Man. is 10-20.) 'All things': ; :

them to these idle fables. '

Not giving heed' : not including, of course, willful error and acts
men have not only no right to receive error, forbidden by the moral law; the context
but they are under obligation, also, to avoid plainly limits the words to things commonly
it, to give no heed to it. It must be shunned regarded by Jews as ceremoniallj' unclean, a
as a temptation and snare. For theoretical distinction which had been done away, with
error always, sooner or later, lends to practical the establishment of Christianity. (ac. m a-it.) :

error, sin in heart and life; and tlie only puri- But unto them that are defiled and unbe-
fying power in character and action is that lieving is nothing pure.' As it is the man
heart faith which clearly apprehends and re- and not the thing which determines its purity,
 ;

134 TITUS. [Ch. I.

16 They profess that they know God; but in works 16 are defiled. They profess that they know God but ;

they di'ny liuii, being ubuminable, and disobedient, and by heir works they deny hinj, being iiboniinnble,
I

unto every good work reprobate. and disobedient, and unto every good work repro-
bate.

it follows that to the impure nothing can be him. "But the principle 'to the pure ail
].)ure. "They have within a fountain of pol- things are jmre may be sadly abused, unless '

lution which spreads itself over and infects it is explained and limited by the principle
everything about them. Their food and drink, stated by the apostle in 1 Tim. 4 4, 5. Since :

their possessions, their employments, their no one is absolutely pure, and even the best

comforts, their actions all are in the reckon- men are exposed to various temptations, there
ing of God tainted with impurity, because are, in the case of every man, things which,
they are putting away Irom them that which though in themselves innocent, might better
alone has for the soul regenerating and be avoided by him : hence conscientious, daily
cleansing efficacy." (Fairbairn.) But even self-observation, which is often attended by
(both) their mind and conscience is self-mortifying experience, is necessary to
defiled. 'Mind' (voOs), the intellectual, ra- make us (jbservant of those breakers which
tional nature, but considered as that which, specially threaten us." (Van Oosterzee.)
through the alfections, determines the voli- 16. They profess that they know God.
tions. It thus practically "includes the will- This is their public profession and it is so far ;

ing as well as the thinking part of man." (De- true, that they do in fact have an outward
litzsch.) 'Conscience' {awiiti^ai^), the moral, knowledge of him, in this dift'ering from the
self-reflective nature, which cognizes right heathen, and being thereby in greater con-
and wrong. The two united present " the life demnation. But in their works they deny
stream in its outflow and its inflow together." him. Their conduct is at variance with their
(Beck.) The whole inner life is defiled. profession of knowledge of God, for they
tlie

"And, therefore, uncleanness tainting their live as th()ugh they knew him not. Being
rational acts and reflective self-recognitions, abominable, and disobedient or, since
nothing can be pure to them every occasion they are abominable, etc. In character they
;

becomes to them an occasion of sin, every are 'abominable,' vile and detestable before
creature of God an instrument of sin; as God; in life they are 'disobedient,' disobey-
Mack well observes, 'the relation in which ing the precepts of God's law, and and reject-
the sinful subject stiinds to the objects of its ing the grace of his gospel. (Ezek. 33:31; 1 Tim. 5:

possession, or of its inclination, is itself a sin- 8; 2Tim.3:5.) And unto evcry good work
ful one.'" (Alford. ) See this fearful fact, reprobate. 'Reprobate' (afioxinos) applies to
the universal sinfulness of the unconverted one whohas been repeatedly and fully tested,
man, stated inmore profound and solemn
still and, in tlie testing process, has proved worth-
form, in Kom.
8: "The carnal mind is less. So these for every good work had been
8 : 7,

enmity against God: for it is not subject to proved worthless. The opportunities and in-
the law of God, neither indeed can he. So centives to good works had been set before
then they that are in the flesh cannot please them, but they had chosen rather the evil
God." Compare Eph. 2:1-3; Prov. 15:8; they were now, therefore, 'reprobate,' given
21 :4. up, as proved worthless. (Rom. [Link] l Cor.9:'i7;

Note :Here, as elsewhere, a pure faith is 2 Cor. 13:5-7; Heb. 6:8.) Life in the church is a pro-
made the essential condition of a truly pure bation, in which character is and where,
tested,

life. The truth, believingly apprehended, is alas! many fail. As Judas, even in the com-
that which makes the soul morally free. (John pany of apostles, and under the personal in-
8:31-36.) It renews the heart, the fountain of struction of Christ, developed only in his evil
the moral and puts the man into living
life, nature, and fitted himself for perdition, and
sympathy with God and with all that is true as Ananias and Simon Magus (Acts 5:i; 8:i8),
and pure and holy. (Rom. 6: 2-n.) To such a though under apostolic teaching, onh' revealed
soul, the things
mere meats and drinks, on the wickedness that was in them; so, in all
which tiie Jews insisted as unclean were not ages, there are men in the churches to whom
unclean they did not and could not defile
: religious privileges only prove the means of
 ; ;

Ch. II.J TITUS. 135

CHAPTER II.

BUTtriue
speak thou the things which become souud doc- 1

'Z *
But speak thou the things which
doctrine: that aged men
befit the > sound
be temperate, grave, sober-
2 Thai the agcti men be sober, grave, temperate, 3 minded, ^ sound in faith, in lovt-, in
patience: that

sound in faiih, in charity, in palitnce. aged women likewise be reverent in demeanour,

S The aged wDiueo lilcewise, tliat llu^y be in behaviour not slanderers uor enslaved to much wine, teacliers
as become til liolincss, not false accusers, not given to
luucii wine, teachers of good things;

1 Gr. health/iU 2 Or, teacMng 3 Gr. kealtbn 4 Or, tttdfoMtnett.

demonstrating tlieir evil cliaracter, and the other hand, must enforce those solid virtues

intellectual knowledge of God only serves to and practical duties which befit the [Link].
evoke their real hatred to him and to fit them These are indicated in what follows.
for destruction. They " profess that they 1. 2, 3. Duties of the Aoeu.
know God, but in works they deny him"; 2. That the aged nieu be sober (cir-
and at the last, though they say, " Lord, Lord, cumspect) literally, temperate as It reapects
have we not prophesied in thy name? and in wine; then, sober-minded, watchful in spirit
thy name have cast out devils? and in thy and conduct. The word, doubtless, includes
name done many wonderful works?" he freedom from intemperance in strong drink,
will then say unto them, " I never knew you; but here probably more than this, circum-
depart from me, ye that work iniquity." spection in all things. Graveor, dignijiid
(Matt. 7:15-27.) referring to their bearing and deportment, a
mannerbefitting age and dignity. Temperate.
Ch. 2 : 1-10. Titus Directed how to In Revised Version, sober-minded. Involving
Instruct Different Classes of Persons the conception of a well-balanced, i)roperl}'
IN the Church. Speaking the things that regulated mind. A person of discretion and
befit sound doctrine, he is charged to exhort: sound judgment. (i:8; Tim. 2:2.) Sound i

1. Aged men, to a spirit and conduct befitting (healthy) in faith, in love, in patience not
their age and experience. (2.) 2. Aged women, morbid or fitful, in these qualities, but in tiie
to a deportment such as becomes holy persons, full, natural exercise of them. 'Patience,' or,
that thus they may train the younger women enduring fortitude. Old age is the period of in-
in those virtues which shall confer blessing on firmities from tlie decay of the body, the season
the home-; over which they preside. (3-5.) of loneliness from the loss of the friends of early
3. The younger men, to sobermindedness; life, who pass away by death; the age when
seeking, also, to influence them by the ex- life often seems a disappointment and failure,
ample of good works furnished in his own as one looks back on the unrealized hopes of
life, and by the sincerity, gravity, and sound- j'outh. It is the blessed ofiice of the religion
ness of his discourse, thus putting to shame of Christ at such a time to lift the soul above
[Link]. (6-8.) 4. Slaves, also, to submis- querulousness and murmuring and despair,
sion, cheerful obedience, and fidelity to their and inspire it with patient resignation, heav-
niaster.s, whereby they will adorn the doc- enly fortitude, and ever brightening hope;
trine of our Saviour God. (9, 10.) and it is where this effect is produced in the
1. But speak thon. In contrast with the actual life, the gospel shines forth in its
false teachers before described. The things highest glory before men. "Those who are
which become {hefit the) sound doctrine full of years should be full of grace and good-
or, healthy instruction, the precepts of the ness, the inner tnan renewing more and more
gospel, obedience to which gives moral health. as the 07iter decays." (Henry.)
The duties he
is to inculcate are to be such as 3. The aged women likewise, tlint
bejit, are agreeable to, sound doctrine, the they be in behaviour as becometh holi-
simple, pure gospel. The errorists, "teaching ness. A general characterization, of which
things which they ought not" (mi), dealt in the following are specific points Behavior,' :
'

subjects morally unprofitable, producing no or, demeanor. The word includes all that in
fruits in holy living, but mere word strifes, the appearance, bearing, deportment, which
and profitless speculations. Titus, on the manifests the inner life. Their outward de-
136 TITUS. [Ch. II.

4 That they may teach the young women to be sober, 4 of that which
is good thai they may train the young
;

to love their husbands, to luve their eliildren, womento love their husbands, to love their chil-
5 T<j he discreet, chaste, keepers at hoiue, good, 5 dren, to he soberminded, [Link], woikers iit home,
obedient to their owu husbauds, that the word of (jod kind, being in subjection to their own husbands,
be not blasphemed. 6 that the word of God be not blaspheme J the :

6 Youug men likewise exhort to be soberminded. 7 younger men likewise exhort to be sobeiniinded: in
7 In all tilingsshewing thyself a pattern of ood all things shewing thyself an eusample of good
works: in doctrine shewing uncorruptuess, gravity, Works: in thy doctrine shewing uncorruptuess,
sincerity, 8 gravity, sound speech, that cannot be condemned ;
8 .Sound speech, that cannot be condemned; that he that he that is of the contrary pai't may be ashamed,
that is of the contrary part may be ashamed, having no
evil thing to say of you.

nieanor should befit and and

attest a reverent cultivate in their daughters, and thus fit them
devout heaft. "That tlieir very gait and to carry blessing to the liomes over which they
motions, their countenance, their speech, their shall preside. Tiie Christian mother tlius
silence, may carry in them a certain decorous multiplies and perpetuates her usefulness in
and sacred dignity." (Jerome.) 'As be- homes of lier children. Keepers at home.'
the '

fometh holiness or, holy-beseeming.

'
Com-Most of the best mjtnuscripts, as the Sinaitic,
pare Eph. 5:3; 1 Tim. 2: 10. Not false ac- Alexandrian, Ephraem, have workers at home
cusers [slanderers) literally, not devils; (oiicoup-yovs), a reading adopted by Lachniann,
calumniators, speaking evil of others. Not Aiford, Tischendorff, Westcott and Hort, and
given {enslaved) to much wine. Forbidding the Revisers. Obedient {being in subjection')
bondage to the habit of using stimulants, a to their own husbands. Compare, as illus-
vice common among heathen women, and trating and emphasizing the sanctities of home
conspicuously so probably in Crete. (Rom. : life, and the subordination of the diilerent
16; 2 Peter 2:19; 1 Tim. 3:8, 11.) TcachcrS of gOOd members of the family to its head, Eph. 5 13, :

things. As
the natural instructors of the 11, 22-24; Col. 3 That : 18; 1 Peter 3 : 1-6.

younger women, they were to teach them, by the Avord of God be not blasphemed
precept and example, that which is good and {evil spoken of). The domestic virtues in tlie

U-eful. (Pr v.31:l, 26.) character of the younger wives would com-
II. 4-8. Duties of the Young, and of mend the gospel to their husbands and to the
Titus as an Example. world, and men observing its power in giving
4. That they may teach the young grace and beauty to their lives would be won
women to be sober, to love their hus- to it. (Matt. 5: 16; Peter 3: 1, 2.) 1

bands, to love their children. Teach 6. Young men likewise exhort to be

. . .

to be sober, a single word in the Greek {<rui>ppo- soberminded or, to be discreet. They are
vi^wffi) literally, make sober, or sober-mhided to cultivate sober thoughtful ne.^s, practictil

then, train, or instruct with authority; wisdom, self-restraint; a thorough self-govern-

probably used because of the authoritative re- ment, in which all the faculties and sippetites
lation of mothers to their daughters. The and passions are under the control of a sound
habituttl example and teaching of mothers were judgment and an enlightened conscience.
thus to foster in the younger wives and mothers 7, 8. In all things shewing thyself a
that love for husband and children which pattern of good works. Asa minister, and as
should bless the home life. Love is tlie highest still in compartitive youth, his own spirit and

blessing in an earthly home, and of this the life would be influential with the younger

wife and mother is the natural centre. The men and he was required to be, therefore, in
;

union and mutual love of husband and wife his own person a fitting model fortiiem; and
Scripture compares to that of Christ and the this, not in some things, but in all things.

Church and the gospel everywhere blesses

;
The duty of the minister to be a pattern, a
and dignifies the familj', exalting all the model, for the people is one of the plain teach-
natural relations, and making the home life ings of Scripture. (l Cor. U Tbess.3 :9; Tim. 4 : l ; I

helpful to the life of [Link]. (Eph. 5:22-.t3.) 12; Peter 5: 3.)

1 In doctriue (thy teaching)
5. To be discreet, chaste, keepers at shewing uncorrnptness, gravity, sincer-
home {occupied in home duties) the virtues ity, sound speech, that cannot be con-
of the true wife, which shed sweetness and demned. His teaching was to be marked,
grace on the home. These the mothers are to first, in its spirit, as incorrupt, thoroughly
 ;

Ch. II.] TITUS. 137

9 Ezhorl servants to be obedient unto their own mas- 9 having no evil thing to say of us. Exhort > servants
ters, aiul to please tlitm well in all things; not answer- to he in subjection to their own masters, iinW to be
ing again ;
well-pleasing o tliKin in all things; not guinsuying;
10 Not purloining, but shewing :ill good fidelity; 10 not purloining but shewing all good lidelily ; thai
thai they may adorn the doctrine of God our saviour they may adorn the doctrine of Uod our baviour iu
in all things.

1 Gr. bondscrvante.

sincere and earnest; second, in its manner, as inciting insubordimition, taught the slave to
it

not rhetorical, sensational,

st'rious, dignified, render all the more cheerful
service to the
flippant; and third, in its substance and form, master, since in so doing he was serving and
as healthful in the pure, life-giving doctrines honoring Christ. And to please them well
and duties inculcated, and in the simple, fitting in all things; not answering again they
words with which it is clothed; thus avoiding should study to make their service acceptable
all that the serious hearer could condemn. to the masters, especially avoiding a contrary
Sincerity
' '

in all the older manuscripts this spirit, or the disposition to set up their own
word is wanting; most critical editors omit it will against the will of tle master. 'Not
from tiie text. That he that is of the con- answering agtiin,' 7iot gainsaying, or, contra-
trary part maybe ashamed, having no evil dieting. It is obvious that all tilings is liere '
'

thing to say of you. When the life of the limited to things not contrary to God's law,
pieaclier is an example of good works, and his according to the principle, " we ought to obey
teacliing is in spirit sincere, in manner rever- God rather than men." (aciso:29.)

ent, and in substance true, the opi)oser finds 10. Not purloining. Compare Acts 5 2, 3. :

nothing to criticise, and is plainly without Petty stealing or purloining has alwa^^s been
reason in his opposition, He is thus disarmed. a vice of slavery; it is a natural temptation of
It is the obvious duty of the minister, as re- men who serve without formal wages, and
spects his life and work, to avoid, with all conceive their master's propert3' as in some
possible care, any just cause for censure or sense their own. But shewing all good
criticism, thatthegospel may not suffer through fidelity. The Christian slave is to resist
imperfection either in his life or in his sermons; this temptation, and, [Link] of yielding to
and though he may not always thus silence this common vice, is to present a marked con-
opposition, since men are by nature opposed to trast by showing all good fidelity. His trust-
God, he will nevertheless commend himself to worthiness and integrity are to stand unim-
every man's conscience in the sight of God peachable. 'Fidelity' (Trio-Tti-) the only in- :

(2 Cor. 4:2); and lie who has the consciences of stance (if it be one) of tlie word in this sense

the people on his side is likely in the end to in the Pastoral Epistles. The partiliel passages
win their hearts. Even if he fail to win, he suggest, even here, the usual sense oi faith
is, by such a ministry, "pure from the blood sliorving all good faith that is, manifesting in
of all men " (Acts 20: 26.) of faith. The ser-
their service all the efl^ects

Duties of Christian Slaves. vice rendered to their masters should be a

III. 9, 10.
9. Exhort servants (slaves) to be obe- service of faith, done "unto the Lord and not
dient unto their own masters. The im- unto men," "in singleness of heart, fearing
mense number of slaves in tlie Roman Empire the Lord," remembering that they "serve the
in the apostolic age, and the spiritual freedom Lord Christ," and looking for their reward
and equality which the gospel proclaimed to from him. (Cni. 3:22-25; Eph. 6:5-8.) That they
all in the church, made the frequent repetition may adorn the doctrine of Ciod our Sa-
of this injunction necessary. See note, 1 Tim. viour in all things. The Christian slave is
6 ; 1, and compare Eph. 6 : 5 ; 1 Peter 2 : 18. to honor the doctrine of God, the author of
The gospel gave spiritual freedom, but it his salvation, by seeking to please his master,
did not teach communism. It left the civil and showing perfect fidelity to his muster's
relations of life as they existed (1 Cor. 7:20.2*), interests; thus manifesting in his character
exalted and ennobled them,
V)ut it spiritually and life the excellence and power of the religion
making the slave the Lord's freeman, and he professed. "God deigns to receive an
exalting the service done the master into a 'ornament' frotn slaves, whose condition was
holy service done for Christ. So far from so mean and low, that .they were wont to be
138
 :

Ch. II.] TITUS. 139

12 Teachiug us that, denying ungodliness and 12 bringing salvation to all men, instructing us, to the
worldly lusts, we should live soberly, rigbleously, aud intent that, denying ungodliness aud wurluly lusts,
godly, ill tliis present world ;
we should live soberly uud riglileously and godly
13 l>uoking lor Ihui blessed hope, and the glorious lo in this present ' worla luoking lor the blessed tiope
;

aopeariug oi' ihe great (jod aud our Saviour Jesus and appearing of the glory - of the great (joa aud
Carist

1 Or, age 2 Or, of our great God and Saviour.

12. Teacliiiig us. The Greek word here, Christianity : to be strict toward oneself, just
(iraiSevaa) Used ill the New Testament, has
, as to one's neighbor, and pious toward God. If
no exact equivalent in the English. It is more thou livest thus, dear Cliristian, thou livest

than teaching; rather, exercising, training. right." (iStarke.) (,t>>-'ut- i = i.*; ecci. 12 :
u; iikah

Men are depraved, sinful and the gospel, in ;

6:8; Miiit. 22:3i.3!t.) Intliis present world or,
its requirements of self-denial, resistance of p7'esent age, as distinguished from the future
temptation, holy self-discipline, is conceived life, and especially regarded as an evil, sinful
as an educative, disciplinary power, and as, age. "//J. this world because the Lord has
through its discipline, delivering us from sin appointed life for the trial of our faith."

and working in us holiness, (i cor. u :22; Heb. (Calvin.)

12:6.)
That introducing the purpose or end 13 Looking for that blessed hope
of the training or discipline of the gospel. 'hope,' not subjective, but objective, put for
Denying ungodliness and worldly lusts the thing hoped for, as Acts 24: 15; liom. 8:
the means tlirougli whicii sanctification, the 24, 25; Gal. 5:5. And the glorious ap-
end designed by the gospel, is secured. The pearing [the appearing of the glory). As an
denying of impiety and inordintite earthly incentive to sucli a holy life. Christians have
desires, or the firm resistance of the tendencies a blessed object of hope they are awaiting, ;

to evil within us, is an essential condition of expecting, the manifestation of the glory;
salvation. For salvation does not consist only namely, that which shall be made at the
in a change of relation to God, in justification, second appearing of the Lord Jesus; which,
pardon, adoption, but also in a cliange of as completing his redemption, is the highest
character in us, in regeneration, sanctification, and most glorious object of hope set before
and holy living. Jesus saves his people/;"om the Christian. In this life, he has only tlie
their sins; and this salvation, though all of beginnings of salvation but he is expecting ;

grace, is not passively received, as if the soul to share in the glory of God (Rom. 5:2), and his
were a mere recipient, but is actively appro- eye is fixed on Christ's second coming, as the
priated through strenuous, persistent conflict epoch of "the adoption; to wit, the redemp-
with evil within itself. Hence the Christiiin tion of our body"; when his salvation, now
life is represented as one of perpetual conflict. only begun, will reach its glorious completion,
(Luke 9 23 Rom. 6 12, 13 8 13 Epli. 6 10-18 Col. 3 5.) in the redemption and glorification of his
: ; : ; : ; : ; :

'Worldly lusts' literally, the worldly lusts whole nature. (Rom. 8:18-26; 1 Cor. [Link] Phil.J: 20.21;
that is, all worldly lusts, or inordinate de- 1 Thess. 1:9, 10; 2 Tim. 4:8; Heb. 9:28; 1 Peter 1 :13.) "The
sires, such as the world cherishes. (Eph. 2:1-3.) living as Christians, soberly, righteously, and

We should live soberly, righteously, and godly, is thus grounded in faith in the appear-

godly in these three words the language, j)er- ing of grace ("er. u), and is strengthened by
haps without intending to define strictly, points the hope of another appearing; namely, of
out the three chief lines of human dut3' first, glory." (Van Oostorzee.) Of the great Ciod
:

the duty we owe and our Saviour Jesus Christ. AVhether

ourselves, in maintaining a
well-balanced mind, a self-governed, self- great God is hero a designation of [Link] or
'
'

regulated spirit and life; second, the duty we of God the Father, is a question still in debate.
owe to our fellow men, in a life of truth and I regard it as designating Christ for the fol-
justice and equity toward them and third, lowing [Link] ;
L The translation, "our :

the duty we owe God, in a life of piety, Great God and Saviour, Jesus Christ," though
supremely devoted to him. This is the moral not aKsolutely necessary, is in every way
goal of Christian living, the grand end the grammatically the more natural. 2. The fol-
gospel seeks to reach in its teaching and disci- lowing context, in the relative clause ([Link]),
pline. "Three words express the whole of " who gave himself for us," plainly relates
 ;

140 TITUS. [Ch. II.

14 Who gave
himself for us, that he might redeem us 14 our Saviour Jesus Christ who gave himself for us,
;

from all iniquity, aud iniiily untu himsell' a peculiar that lie might redeem us from all iniquity, and
people, zealous of fcOud works. purify unto liimself a people lor his own possession,
zealous of good works.

only to Christ, but naturally requires us to power of sin, from sin as an active, controlling
take the whole preceding expression, 'our principle within us. The two cannot, how-
Great God and Saviour, Jesus Christ,' as its ever, be disjoined, except in thought; for
antecedent. 3. The evident purpose is to em- sanctiiication, or deliverance from the sin-
j)hasize the greatness of what he gave when he power, is everywhere represented as a result of
gave himself ; it would, therefore, be entirely justification, or deliverance from condemna-
natural to present here the supreme divinity tion. See especially Romans, chapters 6 and 7.
of his nature, as our Great God. 4. The des- This redemption /rum nil iniquity, lawlessness,
ignation of Christ as God accords with the has as its final result perfect conformity to
analogy of other Scriptures (isa. s:6; Joimao: 28; law "that the righteousness of the law might
;

Euui. 9:5; ITiin. 3:16; Heb. 1:8) while a pasSllgC Very

; be fulfilled in us, who walk not after the flesh
similar in sense and construction to this occurs but after the Spirit." (Rom. 8:4.) And purify
in 2 Peter 1: 11, " the everlasting kingdom of unto himself a peculiar people {a people
our Lord and Saviour, Jesus Christ." 5. The for his own possession), zealous of good
Fathers, both Greek and Latin, with rare ex-
works or, a people pec^diarly his own. 'Pe-
ceptions, so understood it, as do by far the culiar'
the Common Version is unfortunate
larger number of modern expositors, as Calvin, here, as giving by this word the idea that
Tholuck, Olsliausen, Wiesinger, Ebrard, Van Christians are to be peculiar in the sense of
Oosterzee, Hofinann, Fairbairn, EUicott, and being unlike others, whereas the thought is,
"Wordsworth. Others, as De Wette, Huther, that they, in a special or peculiar sense, belong
and Alford, dissent, but, though referring the to Christ, and that the badge of his ownership
words to God the Father, the}', for the most in them is their zeal for good works. As
part, insist that the passage is a strong testi- Israel in the Old Testament are represented as
mony to the supreme divinity of Christ, be- God's chosen people, his peculiar tre;isure
cause of the intimate association in it of Christ (Exod. 19:5, 6; Deut. 7:6; 14:2), SO in tile New Tes-
with the Father. tament Christians are Christ's special people,
14. Who gave himself for us. Christ given to him by the Father (J"hn 6:37; 17:6-8),
'gave himself; his offering was purely volun- forming the body of which he is the head
tary (John 10:11-18; 17:19); and it was nothing less (Eph. 1:22, 23; Col. 1:18), and made to him "a
than himself, his own divine human person- chosen generation, a royal priesthood, a holy
alitj-

"Himself, his whole self, the greatest nation, dpeculiar people," that is, a people spe-
gift ever given." (Giii. i:*; Eph. 5:25.) 'Forus'; cially his own. (1 l'etr2;9.) " Christ JcSUS, OUT
the preposition does not necessarily signify in- Great God and Saviour, redeemed us to him-
stead of, but only, in behalf of ; but in this self, in order that he might make a Christian

context, where it is said, he gave himself . . . people peculiar to himself, who should then
to redeem,, and consequently, as the ransom indeed be peculiarly his, if they proved to be
price, it is impossible to exclude the idea of a zealous of good works." (Jerome.) "Here,
substitution of himself for us. (Acts 20:28; 1 Tim. also, as in Eph. 5: 25-27, Paul brings forward
2:6; Peieri:i8, 19; 3:18.)
1 That he might re- the thought, that atonement for sin in itself,

deem us from all iniquity. Might redeem '

'
although the first, is by no means the last and
(AuTpiiffTiTai); might free us by means of a ran- the highest end of the sacrifice of Chiist, but
som paid. (Matt. 20: 28; Murk 10:45 ; Eph. 1:7.) ^
Ini- becomes the means, further, for the attain-
qiiity (avoiLia), lawlessness ; whatever in us is ment of a higher, yea, the highest end, the
unconformed, or opposed, to the divine l^w. sanctification of the pardoned sinner, and his
Thus, in Rom. 6: 14..*(m(ajixopTia\ is, in like man- renewal after the glorious image of God."
ner, conceived as a master, holding the soul in (Van Oosterzee. He came, not only to deliver )

bondage, but from whose control Christ frees us from all condemnation, but also, through
us. Tiie apostle spt^iiks here of a redemption, this deliverance, to purify us from all sin
not from the condemnation, but from the hence the evidence that we are Christ's own is
 )

Ch. III.] TITUS. 141

15 These things speak, and exhort, and rebuke with |
15 These things speak and exhort and reprove with
all authority. Let no man despise theu. |
all > authority. Lui no man despise ihec.

CHAPTER III.

PUT them in mind to be subject to principalities and 1 Put them in mind to be iu subjection to rulers,
powers, to obey magistrates, to Ije ready to every to authorities, to be oliedient, to be ready unto every
good work. 2 good work, to speak evil of no man, not to be eou-
2 To speak evil of no man, to be no brawlers, but gen- leutious, to be gentle, shewing all meekness toward
tle, shewing all meekness unto all men.

1 Or. eommandmetit.

that we bear his moral lilceness and walk in be subject to principalities and powers,
ii is Zealous of good works.' "Wliu-
steps. ' to obey magistrates.. The direction is de-
ever is confident in him as our Saviour, who signed to cover all the Christian's relations to
gave himself for us, should also be zealous of tlieState, whether to the supreme govern-
good works, since this was the purpose for ment, to governors, or to others in subordi-
which he gave himself for us; and whoever nate autht>rity in all these relations, he is to ;

lives in tlie hope that he will reveal himself as maintain the attitude of subjection; except
our God in glory, he should show by his con- when obedience to human authority would be
duct in this present time that he is awaiting disobedience to God and even then, while ;

such a revelation of him, who for such a pur- declining to obey, he is to submit to the pen-
pose gave himself for us." (Hofmann.) alty. (Aots4:i9, 20; 6:29.) [Link])ati<)n to
15. These things speak, and exhort, and civil authority, especially to the hated Roman
rebuke with all authority. These things' '
dominion, was a common temptation of the
the duties mentioned in verses 1-10. 'Spesik, Jews, as the frequent and bloody insurrections
and exhort '
the general duty of Titus toward of that period show. It is said to have been
all his hearers. 'Rebuke' a special duty especially common among the Cretans, who
toward the careless and disobedient. 'With had formerly lived under democratic institu-
all authority' or, authoritativeness that is, tions, and who, since the subjection of the
with all the authority belonging to his office, island toRome, B. c. 67, had engaged in fre-
"with every sort of imperative earnestness, as quent and bloody rebellions. (Polybius 11.40.)
of one having a right to enjoin." Let no This was also a false charge made against
man despise thee do not suffer thy author- Christians, and was a not unfrequent pretext
ity to be despised. Here the thought is. not for their persecution. Hence the more ur-
as 1 Tim. 4: 11, "Let no man despise thy gently Christ iind the apostles enjoin on them

youth" that is, give no occasion to any one a quiet submission to the powers that be. (M.-m.

to despise thee, but rather, do not permit thj' 23 : 21 ; Rnm. l.t : 1-7 ; I Tim. 2:1,2; 1 Peier 2 : J:t-17.) To bC
authority' to be disregarded ; insist firmlj' on ready to every good work prompt and
obedience. Tlie reason for this injunction to hearty in obedience to every righteous law,
self-assertion probably lay in the Cretan char- and in doing what befits loyal citizen.s and
acter, which could be best influenced by au- good men. To those so doing, rulers are not a
tiiority. "Mere doctrine is not enottgh. Thou "terror," rather, they are "for the j)raise of
must exhort and rebuke with all earnestness, them that do well." (pmi.4:.)
and not suffer thyself to be despised." (Hed- 2 To speak evil of no man. This does
inger. not refer to speaking evil of rulers only (Acts
23:.'); 2Peter2:io; judcs), but forbids indulgence in

Ch. 3 1, 2. The Conduct to bk Rk-

: slander or evil speaking of any one. It pro-
QUiRED OF Christians in their Rela- hibits all uncharitable talk. (Pror. i[Link] Eph *-.

tions TO Government and to Society. 29-,32 ; Col. 3:8; Jumcs 1 : 26 ; : 12 ; 1 Peter 2:1; 3:9; [Link] 9.)

Titus is enjoined to remind them 1. To To be no brawlers not to he contentious

subject themselves to the civil authori- not quarrelsome, or disposed to dispute or
ties; and, 2. To exercise the virtues of good wrangle. (iTim. 3:.3) But gentle the word
citizens and healthful members of society. signifies to be moderate in one's passions, fair,
1. Put them in mind as of a duty already equitable; then to be forbearing, clement.
known, but in danger of being forgotten. To (Pbtl. 4:5; 1 Tiiu. 3:3; Jamci .'<:17.) ShOWiU^ all
142 TITUS. [Ch. III.

3 For we ourselves also were sometime foolish, dis- 3 all men. For we also were aforetime foolish, dis-
obedient, deceived, serving divers lusts and pleasures, obedient, deceived, serving divers lusts and pleas-
living in malice and envy, hateful, (uul hating one ures, livitg in malice and envy, hateful, bating one
anotlier. 4 another. But when the kindness of God our
4 But after that the kindness and love of God our
Saviour toward man appeared.

meekness {gentleness) to all men. (icor. 4: impelled, driven by their own lusts and pleas-
2i;Gai.6:i.) The believer, in all the relations ures, as the slave driven by a master. (Rom.
is

of life, is to be, in spirit and bearing, gentle, 6: 16; 16 18 Eph.

: ; 3 2 Tim. 3:6.) Living in malice
'i : ;

kind, considerate; and this, not to friends

and envy as their habitual dispositions, the
all classes of men.
only, but to element in which their lives moved. They
3 - 7 Such Dispositions and Con- meditated and sought evil to others, and
duct Toward Others, Enforced and grudged and fretted at the good others pos-
Illustrated by God's Kindness and sessed. (Eph. 4:.11; Col. 3:8; 1 John 3: 12-) HatCful
Mercy to us. 1. We ourselves were once, and hating one another with chamcters
like others, and sinful, enslaved to and dispositions such as to awaken, and keep
foolish
pleasures and and filled with unholy dis- active, hatred one to tiie other. In social life,
lusts,
positions; yet God's kindness and love to man as man was related to man, instead of mututil
w^as niiinifested in saving us. (3, 4.) 2. This sympathy, there was mutual repulsion, thus
salvation had its source, not in works wrought dissolving the very bonds of society. These
in righteousness by us, but solely in God's fearful results of sin, as seen in heathenism,
mercy; it was made effectual for us by means are more fully depicted in Rom. 1 29-32. :

of the regeneration and renewal effected by 4. But after that the kindness and love
the Holy Spirit; and it has for its end, to of God our Saviour toward man ap-
make us, through our justification by God's peared. Kindness (xpijo-tottjs)'
goodness '
grace, heirs according to the hope of eternal practically manifested, benevolence shown in
life. (5-7.) act. (Rom. 2:4 11 22: Eph. 2:7.) LoVC tOWard; : '

3. For we ourselves also as a reason for man {\in\aveptanCa) love as specially exercised '

this forbearance and gentleness toward others, toward men; a quality ascribed to men (Acta
he now cites their own former character and 28 2), and elsewhere in the New Testament :

life in sin, and the forbearance and kindness only used here. The two words are here
of God to them but using the first person, he closely related, and are intended to place God,
;

includes in the statement himself and all in his dispositions and conduct towaTd men, in
Christians, while in the old, sinful life. See contrast with sinful men, who live (ver. 3) in
the similar contrast betvveen the Christian's malice and envy, hateful and hating one an-
past and present state, especially Eph. 2 2-13, other. The argument is: " The goodness and
:

but also, Kom. 6:17; 11:30; 1 Cor. 6:11; love of God to man, on which our salvtition is
Eph. 4 17-24; 5:8; Col. 1 21 8 7, 8. based, should lead us to show benevolence and
: : ; :

Were sometimes (o7ice) foolish without gentleness to all men." (Huther.) If God
spiritual understanding, or the true knowledge showed such kindness and love to men as he
of spiritual things; "having the understand- has manifested in saving us, we also ouglit to
ing darkened, being alienated from the life of show kindness and love to all men John 3 : :

God, through the ignorance that is in them, 16; 1 John 4 7-12; compare Matt. 18 32, 33. : :

because of the blindness of their heart." 'God our Saviour' here, as elsewhere in these
(Eph. 4:18.)
Disobedient that is, to God, as epistles, God the Father, as the Author or
the thought now turns to spiritual relations. Source of our salvation 2 13; 1 Tim. 1:1; : :

This is the attitude of the natural heart toward compare 2 Cor. 5 18 1 John 4: 9. "The : ;

God; "the carnal mind is enmity against whole of the passage which now follows has a
God for it 's not subject to the law of God, great similarity with ch. 2 11-14, and yet litis
;
:

neither indeed can be." (Rom. 8-.7.) Deceived a chanicter entirely its own. There the apos-
or, led astray, from God and rectitude. tle, in order to stimulate to Christian devout-
(2 Tim. 3 : Matt. IS: li;
!.? ; Tim. 3:6; Peter i:2j.)
1 1 Serv- ness, exhibited the holy aim of the redemp-
ing (aS slaVCS) diVBTS lusts and pleasures. tion which men obtain through Christ; here,
The service to these was slavery. They were on the other hand, in contrast with the entire


Ch. Ill] TITUS. 143

5 Not by works of righteousness which we have done, 5 Saviour, and his love toward man, appeared, not by-
but according to his mercy he saved us, by the washing works (lone in righteousness, which we did our-
of regeueraliou, aud renewing of the Holy CihosL; selves,but according to his luercy he savi d us,
through the ' washing of regeneration - aud rmew-

1 Or, laver i Or, and through rentviing.

un worthiness of unbelievers, lie dwells upon wiiich the salvation, thus originated, is made
the grace shown to them, in order to incite etfectual to men; namely, the regeneration
them to a gratitude which shall first of all and sanctification of the soul; divine acts,
manifest itself in love toward those who have which, like the salvation itself, are prompted,
not yet attained the priceless privileges of be- not by men's deserving?, but by God's lu-cven-
lievers." (Van Oosterzee.) ient grace. 'Washing' (AouTpoi-) found in the
Not by works of righteousness which
5. New Testament only here and in Eph. 5 2(i; :

we have done that is, not by virtue of, in literally denotes a bath, either (1) the place or
consequence of, our works. The pronoun 'we' water in which a bath is taken, or (2) the
isemphatic he did not save us because of, or
; act of bathing or washing, as Eccles. 31 : 30.
on the ground of, righteous works that we did. See Lexicons of Crcmer, llobinson, Tha3'i-r's
Righteous works performed by us were not Grimm's Wilke. It probably has allusion
the meritorious cause, nor the influencing mo- here to the immersion which took place
tive of liis saving us. 'Of {in) righteousness' in baptism, either to the laver, or place, in
the sphere, or element, of the works denied. which that was performed, or to the act of

Which we did not 'have done,' as the Com- baptism itself. "A reference to baptisn),
mon "Version. The aorist form of the verb which might all the more easily be exhibitfd
makes the denial of merit in us, as the ground as. a lnve7' {\ovTp6v), since it was originally

of his saving us, universal; it was not our performed by the entire submersion of the per-
works, either already done, or foreseen as to son baptized." (Van Oosterzee.) 'Regener-
be done by us, that moved him to save us. ation (naKivyevecTia), which is used Only here
'

But according to his mercy he saved us and in Matt. 19 28, signifies a re-birth. Here
:

"after the measure of, in pursuance of, after it is applied to the re-birth of the soul, as
the promptings of" his mercy. The real John 3 3, 5, "born again " in the other pas- : ;

ground of his saving us was in himself, not in sage, it relates to the re-birth of external na-
us.
The mercy of God his own, self-moved, ture which will take place at the Second Com-
spontaneous compassion, apart from all deserv- ing of [Link], when the earth itself, as well as
ing in us originated and wrought our salva- redeetned man, shall be delivered from the
tion, "ife saved us; not for foreseen works weakness and pollution of sin, and shall be
of ours, but of his own free grace and mercy changed into the purity and splendor which
alone. Works must be in the saved (where befit his everlasting kingdom.
is room for them), but not among the causes The question to be raised on this passage is:

of salvation; they are the way to

the king- Does the apostle use the term 'washing' liter-
dom, not tlie meriting price of it; all is upon ally, to designate the outward rite of baptism,

the footing of undeserved favor from first to and thus affirm that this rite is the instrument
last. Election is of grace; we are chosen to of regeneration? Or is it used figuratively,
be holy, not because it was antecedently seen the sign being put for the thing signified, the
thatwe should be so. (Henry.)
([Link]. i:4.)" outward washing of water for the inward
Compare 2 Thess. 2 13; 2 Tim. 1:9; Eph.
:
cleansing of the Holy Spirit? The latter in-
2 8. Observe, nothing is here said of faith as
:
terpretation, according to which the words
a condition of salvation, because the apostle is present the divine act of the Spirit in regener-
speaking of salvation wholly on its divine ation, seems to me an absolute exegetical ne-

side, as originating, not in response to some- cessity. For 1. The is speaking here,
apostle

thing existing in, or done by, man, but en- not of human acts, but exclusively of the
tirely within God himself, springing sponta- divine impulsion and the divine acts in the
neously from his mercy. (Rom. 3 :
20. 2*: [Link]. 2 :
;mo) matter of man's salvation. To interpolate into
Through the washing of regeneration. this series of divine acts, or to identify with

The apostle now states the divine acts by any one act of this series a purely human act,
 :

144 TITUS. [Ch. III.

such as the outward rite of baptism, would be but he immediately adds not, he that is not
utterly inconsistent with the whole scope of baptized shall be lost, but, "he that believeth
the passage. The literal interpretation, there- not shall be damned." He thus clearlyshows
fore, would contravene a plain, exegetical law. that salvation is necessarily connected, not
2. In the related passage (Eph. 5:25, 26j, Paul, with baptism, but with faith; a grace that
when speaking of Christ's love for the church, presupposes regeneration. (JoUu 3 u, 46; 6 35 : :

says, according to the Revised Version, he 11:25, 26; iJohnS: 1.) 6. The facts of experience,
gave himself up for it, that he might sanctify also, show that baptism has no power to re-
it, having cleansed it by the loashing of water generate for many baptized persons, not only ;

with the word (Ka9api(xai Tw AouTpw Tov iiSaro? ev give no evidence of a regenerate character,
prjtuiTi). Here the words "having cleansed it but furnish the most palpable evidence to the
b3' thewashing of water" are qualified by the contrary. Finally, baptismal regeneration, in
appended clause, "with the word," clearly whatever form held, has proved one 'of the
showing that baptism is referred to only as the most fatal errors in the history of Christianity.
outward symbol of an inward cleansing, ef- It is precisely the doctrine of aiKdent Phari-
fected by means of the divine word, as else- seeism, which regarded circumcision as in-
where it is said of Christians "that they are suring salvation, even irrespective of the per-
"born again by the word of God." (i Peter i sonal character and its necessary effect, as all
;

23 ; James 1 : 18.) Hc
thus Carefully gutxrds against history has shown, is to destroy in men's souls
the idea that the inward cleansing, or regener- a sense of the need of that great spiritual
ation, is effected by the outward baptism. 3. change which is wrought alone by the Holy
It is evident, also, that all those passages Spirit, and of which the Lord spake when he
which require regeneration prior to baptism said. Ye must be born again. Evidently,
forbid the interpretation here that baptism is then, 'the washing of regeneration' is a figur-
the instrument or means of regeneration. ative expression, the sign being put for the
The apostolic commission directs the ministry
thing signified a figure relating to this sub-
first to disciple, and then to baptize (Matt. 28:19); ject, of constant recurrence in the New Testa-

and this order is never reversed in the New ment (Aot# 22 : 16; Gal. 3 : 27 ; Eph. 6 : 26 ; Col. 2 : 12; 1 Peter

Testament, but is constantly exemplified in 3 : 21) ;and the interpretation of it as aflBrming

the apostolic history. (Acts 2 41 8 12.) Eegen- : ; : that the outward rite is the instrument, or
eration, therefore, precedes baptism, and can- means, of regeneration, is at variance with the

not be an effect of it. 4. The conception of an scope of the passage, the analogy of Scripture,
outward rite, either as in itself effecting a spir- and the evident facts of human experience.
itual change, or as eflSciently conveying divine It is evident, also, that this conclusion is
grace, is strongly condemned by Scripture. equally certain if, with some interpreters, we
Paul, in his great argument agaitist the Jew- translate the adjoined clause '''even the renew-
ish ritualists (Rom. 2) closes with these words: ing of the Holy Ghost," making it exegetical
" For he is not a Jew which
one outwardly; of the first clause; for in that case, the lonsh-
is

neither is that circumcision which

is outward ing of regeneration is necessarily a figurative,
in the flesh; but he is a Jew who is one in- and not a literal expression. And the re-
wardly, and circumcision is that of the heart, ncAving of the Holy Ghost. Renewing
in the spirit and not in the letter, whose praise ([Link]><Ti.<;) if We regard the analogy of Rom.
is not of men, but of God"
a passage which 12 2, as also of those passages in which the :

denies, in the most positive manner, that a verb is used, 2 Cor. 4 16; Eph. 4 23; Col. : :

mere outward rite has power, either in itself 8 10 refers to the work of sanctification, or :
or as a means, to impart spiritual character to the continuous renewal by the Spirit of that
the soul, or to change a man's relations to God. spiritual life in the soul which was begun in
6. The one condition of salvation in the New regeneration. 'Renewing' is simply the de-
Testament is personal faith in Christ, a spir- velopment and extension of regeneration, a
itual, not a ritual condition. " Believe on the continuous work of the Spirit within the soul,
Lord Jesus Christ, and thou shalt be saved," through which the new spiritual life advances
is God's word. Christ does, indeed, say: " He toward com))lete supremacy and possession,
that believethand is baptized shall be saved"; permeating, purifying, and ennobling all the
 Ch. III.] TITUS. 145
6 Which he shed on us abundantly through Jesus |
6 ing of the Holy Spirit, which he poured out upon
Christ our Saviour; 7 us richly, through Jesus Christ our .Saviour; that,
7 That being justified by his grace, we sliould be being justified by liis grace, we might be made
made heirs according to the hope ol' eternal life. |

fiiculties of the man, until he is transformed Christ (John 16: 8, 14), thus leading to faith and
into the full image of Clirist. (2 cor. 3 : is ; Epu. consequent justification. Ueing justitied by
; 13.) These divine acts, 7-cgeneration and re- his grace. Justification, with Paul, is not
netoing, by which salvation is made eflectutil negative merely, the non-imputation of sin,
to our souls, are manifestations of the kind- freedom from guilt; but therein the soul is
ness and love of our Saviour God to us, which, divinely declared righteous, as clothed with
the apostle argues, should lead us to show all the righteousness of Christ; and it is pre-

kindness and love to others. cisely in this new and exalted relation, as a justi-
6. Which he shed on us abundantly developed a new and holy diame- fied soul, is

(poured forth on us nchly) thus fulfilling ter and life. Justification, therefore, can never
the promistrs of the Old Covenant respecting be disjoined from saiictificatioii, as the apostle
the pouring out of his Spirit. Joei 2 28-32 joiin shows in Rom. 6. It originates in the free, un-
( : ;

7:37-39.) Spirit (irveufiia)

literally, signifies merited favor of God, and even the faith which
breath, wind, or air in motion. In accordance appropriates it is "the gift of God." (Rom. 3:

with this conception, the Holy Spirit is repre- 24; 5: 15; 11 5, 6; Eph. 2 8-10.) We should be made : :

sented in a figurative usage, as poured out heirs. Justification, with its holy fruits, is
upon us, as of a liquid transfusing or flowing essential to a consciousness of the adoption,
over us. (Acts 2: 17, is, 33.) In like manner we which makes us children, and consequently
are said to be baptized or itnmersed in the "heirs of God and joint heirs with Christ."
Spirit, as the body is enveloped, pervaded by (Rom. 8: 1417.) It was promised to Abraham
the air; as also, Christians are cominanded to that he "should be the heir of the world"
live, to walk, to prsiy "in the Spirit,'' as the (Kom. 4;i3), because from him Christ should
element in which the moral life exists and arise, who was appointed "heir of all things"
acts. In all these, the richness and fullness of (Heb. 1:2), and through whom the glorious in-
the Spirit's presence, and the power and com- heritance of eternal life shall be given to all
pleteness of his influence find axpression. believers (oai. 3:26-29; 4: 4-7) an inheritance of ;

Through Jesus Christ our Saviour as the which the Christian hasalread\' " theetirnest,"
medium through which the Spirit's presence in the indwelling of the Holy Spirit (Rph. 1 14), :

is secured to us. The coming of the Heavenly and which, in its glory and perpetuity, is de-
Comforter, in the fullness of his power, is the picted as "an inheritance incorruptible and
direct result of the sacrifice and intercession undefiled and that fadeth not away." (1 Peter

of Christ. Jesus said " I will pray the Father. 1:4.) According to the hope of eternal
:

and he shall give you another Comforter, that life that is, "in pursuance of," "agreeably
he may abide with you forever, even the Spirit to," the hope of eternal life. The grand in-
of truth." (John U : 16. 26; 15: 26; 16 : 7: Act32: 33; heritance in prospect for believers is eternal
2 Cor. 1 Obscrvc the presence and agency life, which, though now possessed in its begin-
: 21, 22.)

of the whole Trinity in the work of our salva- nings, is set before them as an object of hope,
tion. It has its source in "the kindness and the goal of their earthly course (Rom. 8:18-24),
love-to-man of the Father," "who shed on and of which, in the inconceivable wealth of
us the Holy Ghost abundantly"; it comes its meanin'j, they have been constituted heirs.
"through Jesus Christ otir Saviour," who (1:2; M:irklO 30; Jolin 3:16; 4: 14; 10:28; Acta 13: 46; Rom. 6: :

"died for us," and "ever liveth to make inter- 22; Tim. 6:12.) "We thank this grace that, in- 1

cession for us " and it is made efi\'ctual in the stead of being delivered by our guilt to eter-
;

soul "by the washing of regenertition and the nal death, we have come into such relation
renewing of the Holy Ghost." to God as to be heirs of eternal life. For we
7. That expressing the design of God in should nothavereceivedtheHoly Spirit, restor-
saving us through the outpouring of the Holy ing us anew to a holy life, with the reception
Spirit. The Holy Spirit was given for con- of whom we entered into heirship of eternal
viction of sin and the inward revelation of life, had it not been for the grace of Christ, by
K


146 TITUS. [Ch. ni.

8 This is a faithful saying, and these things I will 8 heirs according to the hope of eternal life. Faith-
1

that thou affirm constantly, that they which have and concerning these tilings 1 will
ful is the saying,
believed in tjod miglit be careful to maintain good that thou affirm confidently, to the end that they
works. These things are good and protitable unto who have believed God may be careful to ' maintan
lUen. good works. These tilings are gnod and profitable
y But avoid foolish questions, and genealogies, and 9 unto men but shun foolish questionings, and gene-
:

contentions, and strivings about the law; for they are alogies, aud strifes, aud fightings about the law ;

unprofitable and vain.

1 Or, heirs according to hope of eternal life 2 O^, profess honest occupations.

which we ohtained that righteousness before ther: "those who have become believers in
God, wliich made us worthy of eternal life God." It of course involves the thought,
and of the Holy Spirit. Without merit. . . though not directly expressing it, that they
in us, God has redeemed us from the bond- had believed God by receiving his gospel and
age of our former life in sin, and has given publicly professing their faith in Christ. May
us the Holy Spirit, through whom we now be careful to maintain good works or, as
stand in a new life; and if by virtue of that good works.
others, be foremost, or excel in
we are now heirs of eternal life, we owe this to All true inspiration to a life of holy obedi-
the grace of Christ, through which we were ence comes from a sense of God's grace in
made righteous before God." (Hofmann.) saving us. "We love him [God] because he
Of this remarkable passage in ver. 3-7, first loved us." (ijohn4:i9.) "The love of
Farrar has well said " If any one were asked Christ constraineth us."
: (2 cor. 5 14.) The :

to fix on two passages which contained the doctrines which unfold before men that mar-
essence of all Pauline theology, he would velous self-moved grace, therefore, are to be
surely select E,om. 3 21-26 and Titus 3:5-7; strongly and constantly insisted on, to incite
:

and the latter, though less polemical, is in to a life of holiness. Be careful,' {4>povTiC,uiai.v) '
:

some respects the more complete." "reflect on something, take an interest in

8-11. This Doctrine of a Gratuitous something; here, as often in the classics, with
Salvation to be Strongly Insisted on a suggestion of anxiety." (Huther. ) The
AS AN Incitement to Good Works. 1. word, though used in the Septuagint, is not
The apostle wills that Titus strongly affirm elsewhere found in the New Testament.
this doctrine, in order that believers may be 'Good works': not merely benevolence, but
careful to maintain good works; but foolish an honorable and holy life. These things
controversies and genealogies and strifes about the doctrines Avhich reveal God's infinite love
the law he is to avoid, as useless and hurtful. to us in Christ, and in which thus lie the
(8, 9.) 2. A schismatic, after a first and second motives to a true obedience to him. Are good
admonition, he is to shun since, by refusing and profitable unto men good in them-
;

to yield to admonition, such an one is shown to selves, as great spiritual verities, and useful to
be perverted, and to be sinning although self- men, as influencing to beneficent and holy
condemned. (10, 11.) living.
8. This is a faithful saying that i.s, the 9. But avoid foolish questions, and
statement in ver. 4-7, as to God's gratuitous genealogies, and contentions, and striv-
bestowal of salvation. Faithful worthy of ings about the \aw. 'Avoid,' stand aloof
'
' :

confidence, assuredly true. (i Tim. i i5; 3 :i; from; he is to have nothing to do with them.
:

[Link] Tim, 2 11.) And {cnnceminff) these things The apostle thus describes the subjects, methods
:

I AVill that thou affirm constantly {confi- and spirit of the discourses of the heretical
dently) or, possibly constantly insist, " make teachers ; which consisted in foolish questions,

them the constant subjects of thy preaching." not worthj' and often not possible to be an-
Compare 1 Tim. 1:7. These things: those swered, mystical interpretations of names in
which relate to the grace of God, just pre- genealogical lists, and controversies in regard
sented in ver. 5-7, which form the two motives minute and frivolous ])oints in the Jewish
to
toholy living. That they which have be- law mattersof no practical moment, but
lieved in God a designation of the Cretan tending to incessant strife. Repeated warnings
Christian.?, as distinguished from the heathen against these frivolous and hurtful subjects of
Cretans who believed false gods. Thus Lu- discourse are given in the Pastoral Epistles
 ;

Ch. III.] TITUS. 147

10 A mac that is a heretic, after the first and second 10 for they arc unprofitable and vain. A factious man
admonition, reject 11 after a first and second aduioniiion ' reluse: know-
11 Knowing that he that is such is subverted, and ing that such a one is perverted, and sinueth, being
siuueth, being condemned o: himself. seif-cuudemned.
12 When 1 shall send Artemas unto thee, or Tychicus, 12 When I shall send Artemas unto thee, or Tychi-

a fact that indicates probably one of the dan- suggests this as, at least, the ultimate result

gerous tendencies of that age, as, indeed, we Self-opinionative and vain, he has refused to
might infer from the frivolous and supersti- be won by kindness and argument; and now,
tious character of it. See 1 : 10-14; Tim. 1 1 : instead of gratifying his self-importance by
4-7, and notes there ; 6 : 4-7 ; 2 Tim. 2 : 23. the notoriety of a public controversy, Titus
The vapid, senseless questions often discussed is to shame him by leaving him unnoticed.

in the Kabbinic writings perhaps give us the Factious men and foolish errors are sometimes
clearest conception of the utterly inane and pushed into prominence by being contro-
worthless discourse here reprobated. For verted; whereas, if they were shunned, thor-
they are unprofitable and vain useless oughly let alone, ihey would of themselves
and morally fruitless. They had no power to come to nought. A very different rule of
purify and elevate and ennoble the heart and action is given in cases where the error is, not
lit';. as in this case, foolish but vital, affecting fun-
10. A man that is a heretic, after the damental truth, or where the offense consti-
first and second admonition, reject. 'A tutes a plain breach of morality. (iCor.5:i-i3;
heretic 'one who is not only false in doctrine, 1 Tim. 1 19, 20.)
: :

but factious in spirit and conduct; a fomentor 11. Knowing or, since thou knoicest, by
of strife and divisions, a maker of schisms. the failure of thy admonitions. That he
The noun (oiipeo-is), from which heretic is de- that is such is subverted turned out of
rived, is used in the New Testament, as desig- the true way. (l Tim. l :6j 5: 15; 2Tim. 4:4.) The
nating not so much a doctrinal error, heresy. ill success of the admonitions showed that his
as a faction, division, schism, sect, although error was not one of the hetid, which argument
more or less of error is supposed, as the basis might correct, but one of the heart, which
of the division (Acts 5: 17; 15:5; 24:5, 14; 26:5; 28:22; argument might only intensify. And sin-
1 Cor. u :9 Gal. 5 20)
; and in some cascs an organ- neth, being condemued of himself (self-
: ;

ized form of error is the main thought. (Acts condemned). The meaning here is not clearly
24 :U; 2 Peter 2: 1.) The exhortation here is similar settled; but probably it is either: 1. He
to that in Rom 16 17. " Mark them which habitually lives in sin, in spite of the con-
:

cause divisions and offenses contrary to the demnation of his own conscience. The con-
doctrine which ye have received, and avoid science has become so perverted, that, though
them." Such a person he is first to admonish, knowing himself to be wrong, he still persists
and, if necessary, to repeat the admonition a in a false way. (Rom. i 32; i Tim. 4:2.) : "The :

procedure which, in accordance with Matt. aggravating circumstance is not that the man
18 : 15-17, perhaps indicates the ordinary condemns himself directly and explicitly, as
method in cases of discipline, and at least this might be a step to recovery, but that he
shows that the offender is to be carefully and condemns himself indirectly and implicitly.
patiently cf)nvinced of his fault, and, if possi- as acting against the law of his mind, and
ble, to be reclaimed from it. If these admoni- doing in his own particular case what in the
tions fail, Titus is not to contend with the general he condemn.s." (Ellicott.) Or, 2. He
schismatic, but to reject him. 'Reject' lit- habitually lives, not only in error, but in sin,
erally, excuse thyself from^ shun. Compare and his own evil character and life, therefore,
Luke 14: 18, 19 1 Tim. 4:7; 2 John 10 11. condemn him.
; :

The word does not directly enjoin the exclu- 12-15. Closing Directions and Salu-
sion of the offender from the church, but tations.
rather, that he be avoided, that his society be 12. When I shall send Artemas nnto
shunned but, connected here as it is with the thee, or Tychicus. Artemas is notelsewhere
:

usual disciplinary admonitions, it certainly mentioned, and nothing is certainly known of

148 TITUS. [Ch. III.

be diligent to come unto me to Nicopolis : for I have cus, give diligence to come unto me
to Kicopolis:
deteruiined there to winter. 13 for there I have determined to winter. Set forward
lA Bring Zenus the lawyer and Apollos on their jour- Zenas the lawyer and Apollos on their journey diii-
ney diligently, that nothing be wanting unto them. 14 gently, that nothing be wanting unto them. And
14 And let ours also learn to maintain good works let our people also learn to ' maintain good works for
for necessary uses, that they be not unfruitful. necessary - uses, that they be not unfruitful.

1 Ot, profess honest occupations 2 Or, wants^

liim ;
Tychicus, a native of Asia, accompanied of Titus," is ascribed to him. Apollos was a
Paul ffom Greece to Asia, on the third mis- Jew of Alexandria, a disciple of John the
sion ( Acts 20; 4) ; bore the epistles to the Ephe- Baptist, eloquent and mighty in the Script-
sians, Colossians, and Philemon to Asia, in ures; whom Aquila and Priscilla taught "the
company with Oiiesimus, during Paul's first way of the Lord more perfectly" at Ephesus,
imprisonment at Kome (Eph. 6:21; Coi. 4:7-9), in and who subsequently preached with great
which epistles he is described as "a beloved power at Corinth and throughout Achaia.
brother and faithful in the Lord"; and again, (Acts 18: 24-28.) He labored much with Paul
during Paul's second Roman imprisonment, (1 Cor. 16:12) ; but, thougli difl^cring in gifts from
lie is sent by him to Ephesus, apparently to the apostle, he did not, as some afiSrm, differ
take the plane of Timothy there. (2 Tim. 4:12.) from him in spirit or in doctrine (1 Co.-. 3:,s-io),
Give diligence (hasten) to come unto as is evident here from Paul's injunction re-
me to Nicopolis. Three cities of this name specting him. Probably Zenas and Apollos
existed within the sphere of Paul's work, one were soon to enter upon a missionary journey,
in Cilicia, another in Thrace, and a third in in the course of which they expected to visit
Epirus. The last, a city built by Augustus in Crete. That nothing be wanting unto
commemoration of his victory at Actium, and
them that is, for the speeding and comfort of
hence called city of victory, is commonly sup- their journey. He is to hasten forward their
posed to be the one here referred to. For I journey, by seeing that their needs for it were
have determined there to winter. He supplied. (3 John 6; Acts 15 :3; Rom. 15:24; Cor. 16:6, 11.) 1

does not say here, but there. It is plain, there- 14. And {but) though enjoining this on
fore, that he had not yet reached Nicopolis, thee, the burden should not fall on thee alone.
and that this Epistle was not written from that Let ours also (of the Cretan churches) learn
city, as the subscription falsely states. Arte- to maintain good Avorks for necessary

mas and Tychicus were evidently, like Tim- uses that is, for the needs of Zenas, Apollos,
othy and Titus, evangelists assisting Paul in and others, thus laboring in missionary work.
his widely extended missionary work and it The brethren of the Cretan churches should
;

was the apostle's intention to send one of them supply the necessities of these missionaries on
to take Titus' place in Crete, so as to permit their journey a direction which shows that ;

liim to come to Paul at Nicopolis, where he not only were the elders to be supported by
would pass the winter. Titus' work in Crete, the churches (1 Tim. 5:12, 13), but also the itiner-
therefore, was purely temporary, and the ant ministry, such as these evangelists assisting
statement of the subscription, that he was Paul in missionary labors. It was made a
"first bishop of the Cretians," has no basis, part of Titus' duty, to cultivate in them this
either in the New Testament or in authentic missionary spirit, and train them in giving for
history. It is wholly inconsistent with all the the' spread of the gospel. Missionary journeys,
known facts. such as Zenas and Apollos were performing,
13. Brin;? Zenas, the lawyer, and ApoN involved expense, and this was to be borne by
los on their jonrney diligently. The name the churches. (Act8l5:3; 2Cor. ll:8:Phll. 4:16; SJohn

Zenas, is a contraction of Zenodoras. "Whether 5-8.) That they be not unfruitful. This
he was a Roman or a Jewish lawyer cannot be they should do, not only to supply the ex-
determined, as he is not elsewhere mentioned ;
penses and needs of the missionaries, but still
possibly he was a Jew, who, after embracing more, for their own spiritual life, as develop-
Christ, was still called after his former occu- ing in them the grace of holy benevolence.
pation, as scribe or lawyer. (Matt. 22: 35.) An This is a chief end in giving, as presented in
apocryphal book, entitled "The Life and Acts Scripture. Covetousness, as a concentrated
Ch. III.] TITUS. 149
15 All that are with me salute thee. Greet them that 15 All that are with me salute thee. Salute them
love us iu the fuith. Grace be with you ail. Ameu. thai love us iu faith.
Grace be with you all.

form of seldsliiiess, is a sin so insidious and "Love is represented as having its root in
deadly, that, whenever it becomes a governing faith, this again as the bond of fellowship.''
characteristic, it excludes the soul from the ( VViesinger.) Christian faith is the enduring
kingdom of trod. (Luke la : is ;
Roai.l;a9; lCor.o;U; basis of true friendship; for souls united in
6:10; coi.3:d.) One of the highest duties, there- that are united incommon to Christ himself,
fore, of the ministry is to cultivate in men an and are thus in eternal union, bound ever
unseltish benevolence, (a Cor. :
! ;
9:6-i5; rwi. more closely in the bonds of an everlasting
4:15-I'J.) friendship. Grace be with you all a com-
15. All that are with me salute thee prehensive benediction, invoking God's free,
referring probably to Paul's fellow laborers, rich favor on Titus
and on all associated with
who were at present with him, and who, as him.
Amen not found in the Sinaitic,
wellknown to Titus, are not mentioned by Alexandrian, Ephraem, and other old manu-
name. Greet them that love us in the scripts, and omitted by the best editors. The
faith. '
the sphere, or element,
In the faith '
subscription is here, as in other epistles, spuri-
of their love. They loved him as a Christian. ous; and in this place it is at variance with
The bond of their affection, the element in the plain facts of the Epistle, as shown in the
whicli it lived, was their common faith. notes on verse 12.
 INTRODUCTION TO THE EPISTLE TO PHILEMON.

THE GENUINENESS.
The private character and the brevity of this Epistle would naturally
make it slow in
coming of the churches; yet there are indications in the Epistles of Igna-
to the notice
tius that, even as early as the period of the Apostolical Fathers, it had become known
among the Pauline Epistles. It is acknowledged as such in the Muratorian Canon, in the
last half of the second century. Tertullian and Origen, near the beginning of the third
century, and Eusebius and Jerome, in the fourth, all either name it among the epistles of

Paul, or quote from it as such. seems to have been commonly admitted

Its genuineness
in antiquity but, in the fourth century, some objected to giving it a place in the Canon,
;

because of its purely personal character, its brevity, and especially its lack of doctrinal
significance, objections, which Jerome, Chrj'sostom, and Theodore of Mopsuestia notice
and refute. The internal evidence is all in its favor throughout, it breathes the spirit
;

and bears the mark of Paul. The remarkable and evidently undesigned coincidences in it
with the Epistle to the Colossians have been pointed out by Paley, and utterly exclude the
supposition of forgery. (" Horae Paulinae," Chapter XIV.) German criticism has, how-
ever, assailed this, as it has the other epistles of the first Roman imjirisonnient. Baur,
with the Tubingen school in general, places it among the doubtful epistles. But the
grounds on which they base this doubt of its Pauline authorship, such as the occurrence
in it of some unusual words, etc.,
if used in testing literature in general, would set aside
as spurious a large number of the best authenticated works of our own and of former
times. So clearly does the letter exhibit the personal characteristics of the apostle, and
so marked are the minute and undesigned coincidences with Paul's acknowledged writings,
and with the facts of his life, that the internal evidence leaves absolut-ely no room for
doubt, on any grounds which either sound criticism or ordinary con)mon sense would
justify. It would be far more difficult to account for the manifest presence of Paul's
heart and head and hand in a forged epistle, than to account for a few new words, which
common sense at once explains as natural and necessary in an epistle dealing with a sub-
ject unusual in its character and scope.

THE PERSON ADDRESSED AND THE OCCASION.

Philemon was a resident at Colosse in Phrygia for Onesimus, his slave, belonged
;

there, and Archippus, who is here addressed with Philemon, is alluded to as a minister
there. (Ver. 2 ; Col. 4 : 9, 17.) Whether he filled an office in the Colossian Cliurch is

uncertain, as Paul speaks of him only as a " fellow-worker," which need not iniply official
station but he was distinguished for his high religious character and his generous hos-
;

Probably he was a man of substance, as his house was one of the

pitality to the saint.s.
meeting places of the church in Colosse, a fact which suggests that it was spaciou.s, such
151
152 INTRODUCTION TO THE EPISTLE TO PHILEMON.
as only the wealthier classes occui)ied. His coaversion doubtless occurred under
(2.)
making his appeal for the slave, says to Phile-
the ministry of Paul, since the apostle, in
mon, "Thou owest unco me even thine own self besides. '' (19.) If, as is generally
supposed, Paul had not as yet personally visited Colosse, it is a natural supposition, that
Philemon had coiue to Ephesus, the metropolis of Western Asia Minor, and had there
been converted by the instrumentality of the apostle. (Acts 19 10, 26.) The resulting
:

friendship was warm and enduring, leading to constant mutual remembrance in prayer.
(4.) In regard to the others to whom the Epistle is addressed, it is supposed that Apphia
was the wife of Philemon, and that Archippus, spoken of elsewhere as a minister, was
his son, and the association of their names with his, in addressing the household, cer-
tainly renders the conjecture not improbable.
Onesimus, the immediate occasion of the Epistle, was a slave of Philemon. He had,
apparently, in some way, wronged his master, and had fled to Rome, where, in the slums
of the thronged metropolis of the world, he doubtless hoped to elude pursuit. In some
way now unknown, he came in contact with the apostle, then a prisoner in Rome, and
was converted. (Acts 28 : 30, 31.) A warm mutual attachment resulted, and to the im-
prisoned apostle the fugitive slave became, not only very dear, but probably in many ways
useful. Paul would gladly have retained him but, though he does not doubt tliat Phile-
;

mon, he knew the circumstances, would grant him the sei'vice of Onesimus, he is un-
if

willing to presume on this favor by anticipating it. Probably, also, Onesimus himself,
now fully conscious of his wrong, desired to return, and make confession and reparation.
But at that period, such a course might involve serious hazard to the slave torture, or ;

even death, might be the result at the hands of a cruel and irritated master. In sending
Onesimus, therefore, Paul not only commended him to the whole Colossian Church, as
" the faithful and beloved brother, who is one of you "(Col. 4 9), but also wrote to Phile-
:

mon this marvelously forceful and touching appeal in behalf of the now penitent and re-
turning servant. The courtesy, delicacy, and tact 'of the Epistle have been admired in all
ages, and render it in its pathos and beauty unapproached in epistolary literature. Among
the numerous private epistles which have come down to us from antiquity, while there
are many that exhibit great wealth of thought and polish of style, with much of spark-
ling wit, all fall far below this in nobility and elevation of sentiment, and breadth and
tenderness of sympathy for man as man. In that age of slavery, when more than half
the Roman world were in bondage, bought and sold as chattels and without rights in law,
the apostle, looking beyond artificial, earthly distinctions, sees all redeemed men, whatever
their social position, as one in Christ Jesus, equal before God, bound each to the other in
the bonds of sacred, eternal brotherhood. From this high standpoint, which was un-
known to ancient heathenism, but forms the distinctive social characteristic of Christi-
anity, he pleads with the master for a once erring, but now penitent offender, belonging
to the despised downtrodden class. The Epistle of Pliny the Younger, written to a
friend, near the close of the first century, in behalf of an offending freedman, is one of
the noblest utterances of heathen literature, and has often been compared with this ; but
beautiful as it is, and, in the original, faultless in style, the whole conception of the illus-

trious heathen is far inferior to that of the apostle. The following is a translation :

" Caius Pliny to Sabinianus, health Thy freedman, with whom thou saidst thou wast
:

incensed, came to me, and falling at my feet, as if at thine, clung to them. He wept
much, much he entreated, and much was the force of his silence. In short, he fully
satisfied me of his penitence. Truly I believe him to be reformed, because he is sensible
 INTRODUCTION TO THE EPISTLE TO PHILEMON. 153

of his wrong. Thou art angry, I know and thou art angry justly, tliis also I know but
; ;

clemency has then the highest praise, when there is the greatest cause fur anger. Thou
hast loved the man and I hope, thou wilt love him. Meanwhile it is sufficient that thou
;

suffer thyself to be entreated. It will be right for thee to be angry with him again, if he
shall deserve it, because having once yielded to entreaty, thine anger will be the more
just.
"Forgive something in view of his youth. Forgive on account of his tears. Forgive
for the sake of thy own [Link] not torture him, lest thou torture also thyself; for
thou wilt be in torture, when thou, who art so gentle,
shalt be angry. I fear lest, if to

liis prayers I should unite my

own, I should seem not to ask, but to compel. Yet I will
unite them, and the more fully and abundantly in that I have very sharply and severely
reproved him, strictly threatening that I will never hereafter intercede for him. This I
said to him, because it was necessary to alarm him but I do not say the same to thee.
;

For perchance I shall intercede again, and shall again obtain ;

only that my request be
such as it befits me to ask and thee to grant. Farewell.

SLAVERY IN THE APOSTOLIC AGE.

At more than half the population of the Roman Empire were slaves.
this period,
Servile insurrections of great magnitude had occurred, which threatened to upheave and
destroy the foundations of society and government. The Romans lived in constant fear
of these outbreaks and the most stringent and cruel laws chained down this vast body
;

of bondmen. The slave had no rights in law^. Absolutely under the master's control, he
could be tortured, maimed, crucified, or thrown to the wild beasts at his cruel caprice.
The servile population formed an ever restless, seething, muttering volcano beneath the
fabric of society, which might burst forth with terrible devastation at any moment.
Roman law decreed, that if a master had been slain by a slave, the whole body of slaves
in his household should be put to death. Only three years before Paul wrote this letter,
a citizen having been thus assassinated, four hundred slaves composing liis household,
men, women, and children, though well known to be innocent of the crime, were relent-
lessly led to death. Such terrible examples were thought necessary to repress this servile
element, and protect the masters.
What was the attitude of the gospel toward this gigantic evil ? Plaiidy, it did not
proclaim a crusade against slavery as a civil institution ; would only have been, in
this
these circumstances, to excite these oppressed masses to bloody and anarchical revolution.
Nothing is more evident than the presence of slaves in Christian ftimilies in the apostolic
age,and requirement of Scripture, enjoining obedience to the master. Christianity
tlie

did not strike at once and directly at the civil relation. But it lifted both master and
slave into a new relation to Christ, making them equal before God, equal in the church,
and equal as and heirs of the heavenly kingdom and this great fact, as its sig-
citizens ;

nificance came changed the actual relation of master and slave, even where the
to be felt,
formal, outward civil relation remained. Hence Philemon is not commanded to manumit
Onesimus, but to receive him, no longer merely "as a servant; but above a servant, a
brother beloved." It is easy to see that, as the gospel interpenetrated the social life, and
created a Christian civilization, this change in the moral and spiritual relation of the par-
ties would lead to a change in the civil relation, and master and slave, from the first un-

known in the Church, would also cease to be known in the State. The chief significance
of this Epistle for all the ages is, that in Christ Jesus there is neither bond nor free; that
154 INTRODUCTION TO THE EPISTLE TO PHILEMON.
ChristianitymeaMS the moral and spiritual equality of all men before God and his church ;

and that consequently, as it enters and purifies and uplifts the race, there must come,
through this Christian civilization, as the ultimate result, the equality of all men before
the civil law. The Epistle thus touches the profoundest social questions of all ages and
all lands.

THE TIME AND PLACE OP WRITING.

The Epistle was written during the apostle's first imprisonment at Rome, A. D. 60-63 :

and, as he expresses an expectation of speedy liberation, its date may probably be placed
near the close of this period, A.
D. 62 or 63. Tychicus, when departing for Asia, bearing
the Epistles to the Ephesians and Colossians, was accompanied by Onesimus and the ;

apostle sends this letter to insure the repentant fugitive a kind reception and full pardon.
The Epistle is, therefore, to be studied in connection with the group of epistles belonging
to the first Roman imprisonment.

LITERATURE OP THE EPISTLE.

The helps on this brief Epistle are very abundant and full ; only the more recent and
important will be here named. Among the best expositions are Wiesinger's, in Olshaus-
en's "Commentaries;" Meyer's, in his " New Testament Commentary," and Van Oos-
terzee's in Lange's " Commentary "; all of which are now by translation accessible to the
English reader. Van Oosterzee's, in Lange, is edited by the late Dr. Hackett, who has
made additions of great value. Among modern English commentators may be specially
named, Alford, Ellicott, and Lightfoot. The last named, in his "Commentary on Colos-
sians and Philemon," has added much to the literature of the subject, and produced a
work very rich in learning and exegetical value. Farrar's "Life and Work of St. Paul "
should also be mentioned, it being quite full and valuable in its notice and analysis of this
Epistle.
 :

THE EPISTLE TO PHILEMON.

PAUL, a prisoner of Jesus Christ, and Timothy our 1 Paul, a prisoner of Christ Jesus, and Timothy
brother, unio Philemon our dearly beloved, and our brother, to Philemon our beloved and fcllow-
fellow labourer, 2 worker, and to Apphia -our sisier, and to Archippus
i And to our beloved Apphia, and Archippus our fel- our lellow-soldier, and to the church in thy hou&e:
low soldier, and to the church iu thy house:

1 Gr. tlie brother 2 Or. theaister.

1-3. Address and Greeting. fact which serves to confirm the genuineness
1. Paul, a prisoner of Jesus Christ of the epistle. As the return of the slave
not barely a prisoner for the sake of Christ, in was a matter that concerned the whole house-
bonds on account of his cause, but Christ hold, it was natural that the mistress should
Jesus' prisoner. In other epistles he appears be addressed as well as the master: her influ-
as Christ's ^^rvaw^.' here he is Christ's prisoner, ence, also, might be important in leading
as appointed by Christ to serve in that rehi- Philemon to a right decision. '
Our beloved '

tion. "Whom Christ has placed in bonds." the oldest mynuscripts, as the Siiiaitic, Alex-
(Meyer.) (Eph. 3:1; 4:1; 2Tim. 1:8.) He doOS Hot drian, Claromontanus, read the sister, a read-
speak of himself as an apostle, because it is a ing in itself more probable, and adopted by
private letter, and he does not here wish to most editors. And Archippus our fellow
command, but rather to entreat. 'A pris- soldier probably a pastor of the church in
oner': "How could Philemon resist an appeal Laodicea, a short distance from Colosse, as he
which was penned within prison walls, and by is mentioned in immediate connection with
a manacled hand " (Lightfoot.) And Tim- that church in Col. 4 17. Tlii-s, however, is
! :

othy our (the) brother. Paul usually asso- not certain the mention of him licre, in con- :

ciates his assistants with him in his epistles; nection with Philemon's household, seems to
and in this instance, perhaps, it is to add to suggest Colosse as his residence, and certainly
the force of the appeal, as Timothy was with makes it possible that "the ministry he had
Paul during the three years at Ephesus, and received in the Lord" was fulfilled in Colosse.
must have been well known by Philemon. He is supposed to have been Philemon's son.
The brother : the well-known brother. Unto 'Fellow soldier': as, like Paul, engaged in
Philemon our dearly beloved, and fellow conflict for the gospel (Phii. [Link] 2 Tim. 2: 3), and

labourer not elsewhere mentioned, but, from possibly as having labored with Paul and
his association here with Archippus, it is Timothy during the three years residence in
probable that he was a member of the church Ephesus, A. D. 55-57. And to the church in
at Colosse, and one with whom Paul had thy house "the section of the Christians at
labored either there or at Ephesus. It is not Colosse which met in his house." (Meyer.)
certain that he was a minister, although the Of church edifices as such we have few, or
title 'fellow laborer' is often applied to min- perhaps no authentic records before the close
isters (2 Col. 8: 23; Phil. 2 : 25 ; Col. 4:11 ), but it is Cer- of the second century. Before that time,
tainly not restricted to them. (Rom. 16:3.) The
met apparently in private houses or Christians
relation between Paul and him was evidently such public rooms as might be made available
one of tender affection; and, indeed, his char- for purposes of worship. (Aots is 6; 19 S-IO; ; :

acter wa.s such that the apostle stj'les him the 28 30.) Probably in the houses of the wealthier :

'
beloved,' expressive probably of the general church members there were rooms large
sentiment toward him. enough for such gatherings. Thus we read

3. And to our beloved Apphia better, in Col. 4: 15, of "Nymphas and the church
as the Revised Version, to Apphia our (the) which is in his [Link]." and [Link] of Aquila and

sister possibly the wife of Philemon she is Priscilla, as, both at Corinth and at E])hesiis,
;

not elsewhere mentioned. The nam^ occurs having a church in their house (Rnn. in 3.5; :

often in this form in Phrygian inscriptions; a icor. i:i9) meaning, not the whole church in ;

156


156 PHILEMON.
3 Grace to you, and peace, from God our Father and 3 Grace to you, and peace from God our Father and
the Lord Jesus Christ. the l>ord Jesus Christ.
4 1 tbaiik my God, making mention of thee always 4 I thank my God always, making mention of thee
in my prayers,

these cities, but a section of it, a house congre- the exercise of kindness to the saints, which
gation, precisely as in a hirge or scattered his faith had prompted, might lead to the full
church now, portions of it meet for social development in him of all those possibilities
worship in ditierent neighborhoods. (Acts 12: of excellence of character, which, by God's
12; 16:40; Eom. 16 H, 15.)
: Possibly some of the grace, are in us, and thus Christ be glorified
slaves of Philemon, who formed a part of his in him. (6.) 3. The motive or subjective
household, were members of the church, and grounds of the prayer is the joy and consola-
it might be desirable, as Chrysostom suggests, tion Paul experienced by occasion of Phile-
to conciliate them, and awaken in them pre per mon's love, in that the hearts of the saints are
sentiments toward the returning fugitive. refreshed by him. (7.)
Hence, not the master only, but the whole 4. I thank my God compare the very
family, the wife, son, and slaves, so far as similar thought and expression (Rom. iis-io;
they are Christians, are addressed, and the 1 Cor. 1:4; Phil. 1:3,4; 1 Thess. 1 2, 3 2 Thess. 1:3), 'My
: ;

appeal is made to the hearts of all in behalf God' " it is the privilege of good men that
:

of Onesimus. At the same time he could not in their praises and prayers they come to God
address them separately as slaves, both because as their God Our God we thank thee,^ said
;
'

an appeal to them in such a connection might David, and '/ thank my God,' said Paul."
be offensive to the master, and because, as the (Henry.) "In thus thanking God for what
same Father adds, " the church knows not the Philemon was, we see the apostle's habit of
distinction of master and slave" (Gai. 3:28); recognizing the gnices of -Christians as the
hence he addressed the section of the church fruits of grace."(Hackett.) Making men-
meeting with Philemon and including his tion of thee always in my prayers. The
Christian slaves. In another epistle, sent at manner which his thankfulness found ex-
in
the same time, he commends Onesimus to the pression : was in thankful intercession for
it

whole church. (Coi. 4:9.) him. ('ph. 1:15, 16.) Note the unselfish and all
3. Grace to you, and peace, from God comprehending character of Paul's prayers.
our Father and the Lord Jesus Christ So broad was his spiritual sympath3', that he
the usual form of invocation in all the Pauline daily spread out before God the condition and
Epistles, except First and Second Timothy needs of the multitude of churches and of
and Hebrewr,. Grace '
the free, unmerited
' : fellow laborers, with whom he was connected
favor of God, through which salvation is be- as spiritual leader, evidently mentioning them
stowed. 'Peace': that salvation as experi- by name, and entering into their circumstances
enced in the soul. The former designates the and special necessities with great particularity-.
source of salvation, God's free, self-originated Compare the passages above cited. Thus
favor; the latter, the result of salvation, as Luther, in the most exciting and crowded
subjectively realized in the soul, in a new life epochs of his career, when the cause of the
of peace with God. The union of Christ Reformation throughout Germany lay on his
with the Father in such an invocation, mak- heart, is said to have spent three hours daily
ing him alike with the Father, the source of in prayer. Our Lord himself, amidst the
'grace' and 'peace,' could only be impious, intense and blessed activities of his wonderful
if the apostle did not regard him as one in life, probably often "continued the whole
nature and equal with God the Father. night in praj-er," or, " rising up a great while
4-7. Thanksgiving for Philemon's before daj', departed into a solitary place, and
Love and Faith. 1. The apostle gives there prayed." Nor was this the outpouring
to God always for him, making men-
thanks of a mere ecstatic devotion his people and
;

tion of him in his prayers, through occasion their needs formed the subject of these sol itarj'
of the reports that come respecting his love to pleadings (i.uke22:.s2; John 17: 20); and thesc inter-
[Link] and faith toward Chri.'^t. (4, 5.) cessions, begun on earth, he continues evermore
2. The purport of his prayer for him is that before the throne in heaven. (Rom. 8:24; net. 9:
 ;

PHILEMON. 157
5 Hearing of thy love and faith, which thou hast 5 in niy prayers, hearing of ' thy love, and of the faith
toward the Lord Jesus, aiid toward all saints which thou hast toward the Loid Jesus, and loward
6 That the cotiiiuuiiication of thy faith may become (j all the saints; that the fellowship of thy failh may
effectual by the ackmiwledgiiig of every good thing become edectual in the knowli-dj^e of every good
which is in you in Christ Jesus. 7 thing which is in '^you, unto Christ, lor I iiad
7 For we have great joy and consolation in ihy love, much joy and comfort in tliy love, because the
because the bowels of the saints are refreshed by thee, hearto ol the saints have been refreshed through
brother. thee, brother.

I Or, thy love and/aith 2 Mao; aucieoi autUoriues read u.

25; ijohDi;In syiiiputliy with Christ, the

1.) ally good dwells in us by nature (Eom. 7:i8);
manner, bore upon his heart
apostle, in like but grace implants a new principle or potency
before God the needs not only of the churches of holiness (joudiih; ijuhu3:b), which is to be
in general, but of the individual souls with developed in all moral and spiritual excel-
whom he was placed in more immediate con- lencies, to the glory of Christ. This new
tact. principle of holiness finds
development in its

5. Hearing or, ichUe I hear, or, am (often) the exercise of an unselfish Christian benevo-
hearing, perliaps from Onesimus, Epaphras, lence this is the element in whicii it grows
:

who was then in Kome (Coi. :7; 4; 12), and and reaches its full, blessed fruitage in a holy
i

otlier disciples from Colosse. This clause ex- character. The apostle's prayer is, that,
presses the occasion of Paul's tlianksgiving through the exercise of these offices of kind-
and prayer: he was constantly hearing of ness to the saints by Philemon, wiiich are
Philemon's steadfastness and generous hospi- prompted by his faith, he may attain the per-
tality and kindness to the saints. Of thy fect knowledge [iTriyviaan) the knowledge ,

love and faith, which thou hast toward which comes by actual possession of every
the liord Jesus, and toward all saints. grace of experience and chtiracter which is
The clauses here are transposed, making the made possible to us by the new spiritual nature
figure called chiasm, which might readily that, through God's gift, is in us. Compare
occur in an informal, friendly letter, especially the parallel prayer, Phil. 1 9-11. "It is beau- :

in a writer like Paul, in whom thought often tifully presupposed here that whatsoever '

outruns expression, and several thoughts seem things are true, whatsoever things are honest,
to be struggling for utterance at the same whatsoever things are just, whatsoever things
moment. The logical order is: While I hear are pure, whatsoever things are lovely, what-
of thy faith toward Christ and of thy love soever things are of good report,' they all
unto all the saints. The occasion of his thanks- (niv ayaeov) have their proper dwelling place
giving and prayer for Philemon is the con- and home in the bosoms of Christians, and
stant report of Phiietnon's Christian character that itis theirduty, as it shotild betheirglory,
and kindness. (Coi. 3:3, 4; 3 jahn2-6.) world the outward proof of
to furnish to the
6. That connected with ver. 4, as express- this inner Christendom, and thus give, each
ing the end or purport of the prayer. The one for himself, the evidence that the idea and
communication of thy faith that is, the the reality are not in his case separat<'d from
liberality or kindness shown to the saints, each other. It is thus that G-od is glorified.
which is the fruit of thy faith. See Kom. 15: (Matt.5: 16.)" (Hackett.) 'In you': instead of
26 2 Cor. 8:4; 9 13 Phil. 1:5; Heb. 13
; : ;
this, most of the [Link] manuscripts read in us,
:

16), in all which this word (Koivuvia) is used in a reading adopted by nearly all editors. The
the sense of contribution, the impstrting of Sinaitic, however, reads in you. Ujito Christ
one's good toothers. May become etfectnal ( Xpto-Toi') is that to which a Christian is eter-
by the acknowledging of every good thing nally dedicated, the goal of all his living, all
which is in you in Christ Jesus better, as his experience, all development of character
in the Revised Version, in the knowledge of
whatever he is or does, or aspires to be or to
every good thing which i/t in yon, unto Chrifit do, all has for its end the glory of Christ.
that is, in the full recognition and conse- (Titue2:14.)
quent possession of every grace and power 7. For we have great joy and consola-
that the Holy Spirit has implanted in j'ou, tion in thy love or, by occasion of thy love
unto (the glory of) Christ. Nothing spiritu- the subjective ground, or subordinate motive,
 : )

158 PHILEMON;
8 Wherefore, though I might be much bold in Christ 8 Wherefore, though I have all boldness in Christ to
to eujoiu thee that which is convenient, 9 enjoin thee that whicli is befitting, yet for love's
9 Yet for love's sake I rather beseech thee, being such sake rather beseech, being such a one as Paul i the
I
a one as Paul the agtd, and now also a prisoner of Jesus 10 aged, and now a prisoner also of Christ Jesus. I
Christ. beseech thee for my child, whom I have begotten
10 1 beseech thee for my sou Onesiiuus, whom I have
begotten in my bonds

1 Or, an ambassador, and now, etc.

for this tlianksgiving and prayer was the joy mand, which as an apostle was his right. Being
and consolation he found in the reports of such a one as Paul the aged, and now
Philemon's love to all the saints. (Phii.i coi. 2:5;:also a prisoner of Jesus Christ. He adds
i ;

1 ihess. 2:ia, 20; 3:9, 10.) '

'We have the oldest force to the entreaty by presenting these two
manuscripts have, I had. Because the affecting facts in his personal condition: (a)
bowels of the saints are refreshed by the He is Paul the aged'; and regard might well '

brother. 'The bowels' or, more properly, be felt to the request t)f an old servant of
the nobler viscera, regarded as the seat of the Christ, especially' one from him who bore that
aflections, the heart. The reference is, at least loved name. It is not certain what Paul's
in part, to the hospitality which Philemon precise age was at this time. But if, as is gen-
showed to the ministers of Christ on their mis- erally supposed, he had been a member of the
sionary journeys. His large-hearted generosity Sanhedrin, he must have been considerably
and kindness had refreshed and cheered them past thirty at his coversion A. D. 36; and as
in their work. (tuusS:!.'); sjohne.) 'Brother'
this Epistle was written a.d. 62, he would be,
placed last for emphasis of aifection, and at the time of writing this Epistle, nearly or
doubtless by its tender associations designed quite sixty. A life of severe toil and hard-
to prepare the way for the appeal which fol- ship, with constant bodily infirmities, had
low.s. Compare (in the Greek) Gal. 6: 18. doubtless made him old in appearance and
8-31. Appeal of Paul to Philemon in feeling at this age. Lightfoot, with less prob-
Behalf of Onesimus, a Fugitive Slave, ability, translates Paul, an ambassador, and :

Entreating that he would Receive him takes these two clauses as giving the ground of
Back with Favor. his authority to command; adducing in sup-
I. 8, 9. Wniving his right, as an apostle to port of this view Eph. 6 20, " an ambassador :

command, Paul, in deference to the claims of in bonds," and several instances where this
looe, chooses rather to use entreaty, coynrnend- word (Trpeo-^uTT)?) is used for an atnbassador.
ing it to his regard as coming from, Paul the Thus, also, Westcott and Hort. (6) He is
aged, and now also a prisoner of Christ. now 'a prisoner of Jesus Christ'; being now

Wherefore that is, since I have these evi- in bonds at Rome for the sake of his Master,
dences of thy faith and love. Though I and entitled to special consideration as thus
might be much bold in Christ (hy virtue of suffering for the gospel.
my relation to Christ) to enjoin thee that II. 10-13. The apostle's appeal is for a
which is convenient (fitting). He has spiritual child, begotten in his bonds. Ones-
authority as an apostle of Christ to lay as an imus, once, indeed, unprofitable, but now, by
injunction on Philemon that which is morally his changed cliaracter, profitable ; whom he
fitting; and he reminds him of this, in order sends back, thottgh, in so doing, he is sending
to suggest that the request he is about to make his very heart. I beseech thee for my son,

is right and fitting in itself " That which is Onesimus, whom I have begotten in my
ethically suitable thus Paul makes that
bonds rather, for my child, whom I begat in
wliich he desires to oV^tain from Philemon, my bonds, Onesimus. Having thus favorably
already to bo felt as a dut}'." (Meyer.) disposed the mind of Philemon, he now dis-

Yet for love's sake having respect to the closes the name of him. for whom he inter-
claims of love. "It is not Philemon's love cedes; preparing tlie way for this, however,
(ver. 5, 7),nor St. Paul's own love, but love ab- with two propitiatory considerations: (a) He
.solutoly, love regarded as a principle which is Paul's spiritual child, hiiving been led to
demands a deferential respect." (Lightfoot. Christ by the apostle, {b) He was converted
I rather beseech thee rather than com- when Paul was in prison, and was thus spe-
 : ) )

PHILEMON. 159

11 Which in time past was to thee unprofitable, but 11 in my bonds, lOnesimus, who was aforetime nn-
now piotitable to thee and to me: protilable to thee, hut now is profitable to thi/e and
12 Whom I have again: thou therefore receive
>eiit 12 to lue: whom I have sent back to thee in his own
him, that is, mine own bowels: 13 person, that is, my very heart: whom I fain woxld
1;J Whom 1 would have retained with me, that in thy have kept with me, that in thy liehalf he might
stead he might have ministered unto me in the bonds 14 mit)ister unto me in the bonds of the gospel : hut
of the gospel without thy mind I would do nothing; that Ihy
14 Hut without thy mind would I do nothing; that goodness should not be as of necessity, but of free
thy benelit should not be as it were of necessity, but
willingly.

1 TUe Greek word means Help/ul.

cially dear to him. Compare 1 retained Onesimus with himself, to render, in

'Begotten.'
Cor. 4: 5, as also Gal. 4: 19, where he likens behalf of his master, service to him, in his
his anxieties to the birth-pangs of a mother. bonds, but would do tiothing without Phile-

'Onesimus' the name signifies useful, profit- mon^ s consent, that such a kindness, if done at
able. He was a slave of Philemon, of Colosse, all, m,ight be, on the part of Philemon, not of
who had run away from his master, and at necessity, but of free will. Whom I would
Rome had been converted. When sent back, have retained with me or, could have
in company with Tychicus, he is commended wished to retain with me or, "would fain
to the Colossian Church as "a faithful and have kept with me" that is, if it had been
beloved brotlier, who is one of you." (coi. i 9) proper, had it been best, thus to do. For this
.

Which in time past was to thee unprofit- use of the Greek imperfect tense, called the
able, but now profitable to thee and to inchoative imperfect, compare Acts 25:22;

me a play on the significance of his name. Eom. 9:3; Gal. 4:20. "The imperfect of
Once he belied his name, in that, instead ot this and similar verbs is notunfrequently used
profitable, he proved unprofitable to thee but where the wish is stopped at the outset by
;

now, since his conversion, he justifies his name, some antecedent consideration which renders
by a spirit and conduct which make him pro- it impossible, and thus practically is not enter-
fitable, and that, not only to thee, but also to tained at all." (Lightfoot.) 'I' emphatic.
me. " To his master he is now to be a benefit, /, on iny part, could have wished. That in
since he serves him better than before to the thy stead he might have ministered unto
;

apostle, on the contrary, he is to be such, since me. In this long imprisonment, though
he is a fruit of his labor, and to be his rejoicing "dwelling in his own hired house," he was
in the day of Christ." (Van Oosterzee. chained to a Roman soldier; and, thus fettered
Names among the Orientals are significant, in his personal movements, he would need
expressive of something in their experience or many services such as a devoted and helpful
character or prospects, and stress was often young man could render. 'In ihy stead^
laid upon this significance. (Gen.l7:15;3-.!:28; he assumes that were Philemon there in per-
Eutiiitio.)
Whom I have sent again or, son, he would gladly and gratefully render
sent back to thee in his own person. Onesimus such service to him, since he owes him "even
accompanied the letter, (coi. 4:9.) There is his own self." (w) In the bonds of the

no evidence that he was sent back without his gospel the bonds which his service in the
own consent on the contrary', all the circum- gospel had occasioned that gospel which had
;
stances point to his own active concurrence brought to Philemon eternal life. But with
in his return. Thou, therefore, receive out thy mind would I do nothing. He
him, that is, mine own bowels. The would not act on the mere assumption of
words: 'Thou, therefore, receive him,' of the Philemon's willingness; for, in that case, the
Received Text, are wanting in the best manu- kindness of Philemon, thmugh the service
scripts. With these omitted, it is as if he had rendered by Onesimus to Paul, might have
said :
" I have sent him back, though in send- seemed extorted, rather than freely bestowed.
ing him I am sending my very heart, so dear That thy benefit should not be as it were
is he to me." "The person beloved is called of necessity as it might be, or at least,
the heart itself, because he occupies so large might seem to be, if he retained Onesimus on
n place in the affections." (Hackett. the assumption of Philemon's consent. But
III, 13, 14. IJe would fain, indeed, have willingly [of free will). He will not have
160 PHILEMON.
in For perhaps he therefore departed for a season, 15 will. For perhaps he was therefore parted /t-oto thee
that thou shouldest rtceive hiiu for ever; for a season, that thou sliouldest have him for ever;
16 Not now as a servant, but above a servant, a 16 no longer as a i servant, but more than a ' ser-
brother belovedj specially to me^ but how much more vant, a brother beloved, specially to me, b\it how
unto thee, both in the tiesh, and lu the Lord ? much rather to thee, both in the flesh and in the

1 Gr. bondservant.

Philemon's kindness, in granting the service whole transaction, as seen from the standpoint
t)f Onesimus to him, even appear as a matter of the divine purpose, as a part of God's
of constraint, but will have it appear, as it providence; and hence he does not say, "on
would be in fact if accorded, a favor freely this account he y?e(/," but, " on this account he
bestowed. was parted from thee." Thus Joseph, though
IV. 15, 16. Reason for a kind reception sold into bondage by the wickedness of his
of Onesimus, founded on the possible design of brethren, when speaking of the transaction as
Providence in his flight ; since it was, per- a piirtof God's providential plan, says to them,
chance, God s design, in the temporary separa- "God did send me before you to preserve
tion of the slave, that, through his co?iversion, life." (Gen. 45:5.) Whatever the human motives
he might be restored to his master forever, no in Onesimus' flight, God's providence, of which
longer in the old relation of slave, but in the it formed a part, overruled it for his high pur-
new and higher one of a Christian brother, poses. The brief separation had resulted in
dear to the apostle, but doubly dear to him,. Onesimus' salvation. He had left Colosse a
If, then, Philemon regards the apostle as a wicked, ungodly man he was returning a re-
;

sharer with him in the gospel, he toill receive deemed saint. The relation of master and
Onesimus in such manner as he would receive slave, as before existing was temporary-, ter-

Paul himself. For another reason for the minating with death the relation, as now ex-
;

cordial recej^tion of Onesimus: Providence isting, in its new and higher scope, when both
had marvelously interposed to overrule what- were Christians, was eternal and indissoluble.
ever had been wrong, and had thus presented Not now as a servant {slave)f but above a
a new aspect of the flight of the slave. Many servant (slave), a brother beloved. He
recent interpreters regard the 'for' as present- would, indeed, have him as his own forever,
ing an additional reason for sending, rather but in a wholly changed relation. Though
than retaining, Onesimus; but, as this is otily Onesimus might not be manumitted, and
incidental it seems far more probable that before the Roman law might remain a slave,
Paul, after the digression (ver. 13, u) resunies by yet he could no longer be to Philemon as a
this word, as no often in his epistles, the main slave. The new and higher relation of a
course of his reasoning for the kind reception brother in Christ threw into the background,
of the fugitive. Perhaps he therefore de- and made as of no account, the old and earthly
parted for a season {was parted from thee relation for in the brotherhood of the saints
;

for a season) that thou shonldst receive there is " neither bond nor free, but Christ is

him forever receive hitn [anexv^)- "This all and in all." (Coi.3:ii.) The common union
peculiar word, as applied here to the new of master and slave to Christ made them mor-
spiritual bond, was suggested perhaps by the ally equal, as one in him, and placed them on
civil relations of the ]>arties to each other. It the same footing in the kingdom of God, as
signifies <o ha/ve in ftill, to possess exhaustively, alike redeemed from sin and its power, and
and hence the meaning here is that Philemon, alike made heirs of the heavenly inheritance.
in gaining Onesimus as a Christian brother,
Specially to me specially beloved as being
had come into a relationship to liim which his son in the faith, and as having ministered
nifide him all his own, and forever (aiioviov) ." to him in his imprisonment. But how much
CHackett.) '

For a season' literally, for an more unto thee^ both in the flesh and in

hour that is, for a very brief period, con- the Lord as a memberof thy household, and
trasted with forever.'
'
Compare 2 Cor. 7:8; as a fellow believer in Christ. 'In the flesh,
Gal. 2:5; 1 Thess. 2: 17. It perhaps suggests and in the Lord
" specifies the two domains
'

that Onesimus had not been long parted from in which Onesimus will be to him yet far more
his master. The apostle conceives here of the a beloved brother than to the apostle, namely,
 )

PHILEMON. 161
17 If thou count iiie therefore a partner, receive him 17 Lord. If then thou countest nie a partner, receive
as my sell'. 18 him as myself. But if he hath wronged thee at all,
IS he halh wronged thee, or oweth thee aught, put
It" 19 or owetli thi:e aught, put that to mine account I ;

that on mine account; Paul write it with mine own hand, 1 will repay it:
19 I Paul have written il with mine own hand, I will that I say not unto thee how thai thou owest to me
repay it: albeit I do not say to thee how thou owest 20 even thine own self besides. Yea, brother, let rue have
unto me even thine own self besides. 'joy of thee in the Lord: refresh my
heart in Christ.
20 Yea, brother, let me have joy of thee in the Lord:
refresli my bowels in the Lord.

1 Or, keip.

in the flesh
that is, in the sphere pertaining to be certainly determined. The hypothetical'
the material nature of man, in things conse- form in which it is presented is supposed by
quently that concern the bodily life and needs, some to favor the latter supposition. But'
and 171 the Lord, that is, whatever the cause of the damage or debt, the
in the higher spiritual
Z(/e-s^/ie?'eof fellowship with Christ." (Meyer.) apostle wishes it charged to himself, as to be
If thou count me therefore a partner
made good by him. 'Put that on mine ac-
that is, a partaker with thee of the Christian count'
though his debt, nevertheless reckon
faith and hope. The word, in this relation, it as mine. Compare the only other use of the
has the idea of an intimate friend, but one who verb (Eom. 513), where it is rendered imputed.
is such in consequence of sharing, in common Here the apostle asks that the debt, actually
with the speaker, in the interests, feelings, and incurred by another, be itnputed, reckoned to
hopes of the gospel. The apostle thus dis- him.
tinctly makes the case of own, Onesimus his 19. I Paul have written it with mine
and asks his kind reception on the ground of own hand. I will repay it. He thus signs
the Christian friendship existing between him- his name, as to a bond. In the same way, he
self and Philemon. Receive him as myself attests his epistles by his signature, (icor. i6:

receive him with all the favor, kindness, 21; coi.4: 18; 2Thes8.3:i7.) In this instance, it is

friendship with which thou wouldest receive was written by

possible that the entire Epistle
me. "What joy would have entered the his own hand; most of the others seem to have
abode of Philemon, if the captive apostle had been penned by an amanuensis, Paul simply
suddenly and unexpectedly stood before their adding a few words to attest them. (Rom. le 22.) :

eyes in the possession of his recovered liberty ! Albeit I do not say to thee how thou
Such a reception he now wishes that Onesimus owest unto me even thine own self be-
maj^ enjoy in the house of his master." (Van sides. Philemon had received the knowl-
Oosterzee. edge of salvation from Paul he owed to the ;

V. 18-21. Whatever wrong or debt is apostle, therefore, himself, in the highest sense,
chargeable to Onesimus, the apostle requests in all that belonged to his spiritual life and
m,ay be placed to his account, and promises, hope. Compare Luke 9: 25. 'Besides' in
over his own signature, to tnake good; remind- addition to that which I have declared my
ing Philemon, however, that, as indebted to readiness to pay. Paul had begotten him in
him for the knowledge of Christ, he owes the the gospel, and he was indebted thus for his
apostle far more, even his own self, and clos- very being, as a Christian, to the apostle; a
ing with an expression of confidence that debt transcendently greater than any the slave
Philemon will do even more than is asked. If could owe his master. The argument in this
he hath wronged thee, or oweth thee verse is serious and valid but the delicate
;

aught. 'If not as if this were doubtful. aroma of pleasantry with which it is invested
It is the if of concession seeing he has suggests that the apostle, with all the weight
wronged thee. He concedes that Philemon of care resting on him, was not devoid of
had been wronged. Put that on mine ac- humor, to relieve the graver side of his char-
count. Whether the wrong, or debt, here re- acter and give vivacity to his ordinary inter-
ferred to consisted in a robbery of his master, course with others.
the consequences of wliich Onesimus had 20. Yea, brother, let me have joy
sought to escape by flight, or consisted simply (profit) of thee. The emphasis is on me. He
in the wrong done by his clandestine flight makes the cause of Onesimus his own and ;

and the consequent loss of his service, cannot Philemon, in receiving the fugitive kindly,


162 PHILEMON.
21 Having confidence in thy obedience I wrote unto 21 Having confidence in thine obedience I write unto
thee, knowing that thou wilt also do more than I say. thee, knowing that thou wilt do even beyond what
22 But withal prepare me also a lodging: for I trust 22 I say. But withal prepare me also a lodging: for I
that through your prayers 1 shall be given unto you. hope that through your prayers I shall be granted
unto you.

will be conferring favor, comfort, on Paul treaty arose from distrust of his love and obe-
himself. It is I, not Onesimus, who will thus dience; while yet, by the use of the word
have profit, joy, from thee. Frojit alluding '
obedience he delicately hints at his apostolic
'

in the verb used (hvaiixriv) to the name command. Knowing that thou
(Onesi- right to
musjorq;?<a6^e) of hiui for whom he is plead- wilt also do more than I say. He is confi-
ing. The verb is, in this case, all the more dent that his friend will even surpass in his
expressive in that it is commonly used to ex- kindness what has been asked. Whether this
press the comfort, help, a parentshould receive excess in Philemon's fulfillment of Paul's re-
from a child. As if he had said I send quest refers to some special favor, not formally
:

Onesimus (the profitable one) to thee do thou, asked, as Onesimus' legal manumission, mak-
;

by thy Christian reception of him, send an ing him a freedman, cannot be determined.
Onesimus (profit) to me. Let me have joy, Alford, Hackett, and most commentators in-
by knowing that, with true Christian noble- terpret the words, as probably hinting at
ness, thou dost forgive his flight, and welcome manumission. Meyer and Ellicott quite de-
him to thy heart as a brother in Christ. In cidedly dissent from this view. But whatever

the Lord the sphere of the joy, or profit, he may be the fact as to the legal relation,
sought. It was not selfish and carnal, but Wordsworth has well said: " By Christianiz-
spiritual joy. Refresh my bowels in the ing the master, the gospel enfranchised the
liord. Paul's heart had been burdened in slave. It did not legislate about mere names
reference to this matter he would receive re- and forms, but it went to the root of the evil
;

freshing, spiritual relief and comfort, in Phile- it spoke to the heart of man. When the heart
mon's cordial reception of the returning fugi- of the master was filled with divine grace, and
tive. The gravest consequences might follow was warmed with the love of Christ, the rest
an opposite course on the part of Philemon. would soon follow. The lips would speak
A fugitive slave was generally treated with kind words; the hands would do liberal things.
great cruelty. He was tortured, or maimed, Every Onesimus would be treated by every
or sent to the quarries and mines, or even cru- Philemon as a beloved brother in Christ."
cified, at the command of an angry master. 22-25. Closing Directions and Salu-
Such conduct in a Christian master would dis- tations, WITH THE Benediction.
credit the highest teachings of the gospel, and 22. But withal prepare me also a lodg
utterly misrepresent its spirit before the world. ing. Together with, and in addition to this
The moral and spiritual equality of master kind reception of Onesimus, be preparing a
and slave in the church, also, would be seri- lodging for me. "The request for such hos-
ously compromised, if Philemon refused to pitality .... would serve also indirectly to
recognize the new relation in which Onesimus enforce Paul's application for Onesimus.
now stood as a brother in the Lord. The case Who could be willing to disappoint the be-
of the returning Christian slave was, there- loved apostle, and compel him in person to see
fore, of most serious import, not simply as it how little regard had been paid to his re-
affected Onesimus himself, but also as it stood quest?" (Van Oosterzee.) Thus also, Meyer,
related to the Christian religion before the and most interpreters. It was Paul's original
world and in the church and it might well intention, after visiting Kome, to go thence to
;

lie as a burden on Paul's heart, till it was to Spain (Rom. is 24. 28), but his plans have
:

settled by Philemon's reception of Onesimus changed, as he is now expecting to go to

in the true spirit of the gospel and with the Ph ilippi (Phil. 2 24), and also to Colosse. :Lodg- '

full recognition of his new position as a Chris- ing'

this may mean a lodging which should

tian. be hired for him, or an entertainment as guest

21. Having confidence thy obedi- at Philemon's house. Paul thus courteously
in
ence, I wrote unto thee. He would not refrained from assuming that his friend would
have Philemon feel that this urgency of en- entertain him, although this was doubtless the
 , ;

PHILEMON. 163

23 There salute thee Epaphras, my fellow prisoner in j

23 Epaphras, my
fellow-prisoner in Christ Jesus,
Christ Jesus 24 salulelli thee; and so do Murk, Aristarchus, Demas,
24 Marcus, Aristarchus, Demas, Lucas, my fellow Lulce, my fellow-workers.
labourers. 25 The grace ol ' our L^jid Jesus Christ be with \ our
2) The grace of our Lord Jesus Christ be with your spirit. 2 Amen.
spirit. Amen.

1 Some ancient auihoiities read the i Many ancient authorities omit Amen.

result. For I trust that through your whereas Epaphras was sent there from Colosse.
prayers I shall be given unto you (Pliil. 2:25; Col. 1:7; 4: 12.)

'
given'
"liberated in favor of you." (AotsS: 24. Marcus John Mark, cousin of Barna-
u; 27:24.) Theword denotes the granting of bas (Acts 12 12, 25), who accompanicd Paul and :

something in answer to a request. Through Barnabas as far as Perga on the first mission,
'

your prayers' the means through which the and was afterward refused by Paul, when
favor was obtained. (Aotsl2 :5; 2Cor. l :ll Phil. l: proposed for the second mission.
;
(Acts is is :

19; cji. 4:3.) The expectation here expressed of 15 38.) Here, it is evident, he has been again:

release and of further missionary work, also admitted among the attendants of the apostle.
appears in another epistle written about this Tradition holds him as the author of the
time (Phil- :i9-.i6; 2:24) and the probability is second gospel. Aristarchus a Thessalonian,
1
;

that, after the release, he actually visited these who, with Gains, was caught and dragged
places, as here indicated. into the theatre by the mob at Ephesus, was
23. There salute thee. The persons men- with Paul when he returned from Corinth to
tioned here, as sending salutations, are the Asia, and, accompanying him to Rome, is

same as those named in the Epistle to the mentioned as a "fellow prisoner" with him
Colossians, which accompanied this except ; there. (Actsl9 :29; 20:4; 27:2; Col. 4:10.) DemaS
in the omission here of "Jesus, which is called a name here honorably associated with Paul's
Justus." (Col. 4: 10-14.) Epaphras^ my fellow fellow laborers in Rome; but, in the apostle's
prisoner in Christ Jesus. He was a pres- second imprisonment there, he deserted him,
byter of the church in Colosse, but was at this " having loved this present world." Whether
time with the apostle at Kome, and was appar- this indicated a permanent or only a temporary
ently sharing his imprisonment. As in Colos- failure of his Christian life is uncertain. (2 Tim.

sians, he is called a "fellow laborer," and Evangelist Luke, author

4:10.) Lucas the
Aristarchus, a " fellow prisoner," it is possible, of the Third Gospel and of the Acts. He is
as Meyer suggests, that these attendants of called " the beloved physician " and possibly ;

Paul voluntarily took turns in ministering to as Paul's health was suffering, especiallj^ on
him in his place of confinement (an arrange- his second mission, when Luke comes first
ment quite conceivable in the freer position he into connection with him, he may have acted
enjoyed in this first Roman imprisonment, as his physician, as well as fellow laborer.
when he "dwelt in his own hired house"); Singularly modest, he makes his presence or
and hence one at one time, and another at absence in the apostolic company known in
another, would be Paul's "fellow prisoner." the Acts only bj' the use of the pronoun of the
Epaphras was an eminently useful and zealous first or the third persons but it is evident that ;

servant of Christ, of whom the apostle, when he spent a large part of his life with the apostle.
commending him to the Colossians, speaks, as (Col. 4: 14; 2 Tim. 4:11.) See notc in that place.
a " dear fellow servant, who is for you a faith- My fellow 'abourers. The wonderful power
ful minister of Christ," "laboring fervently of Paul is seen in the attracting to himself,
for you in prayers," "having a great zeal for and the inspiring to evangelical work, of the
you, and for them that are in Laodicea, and large body of assistants, who are constantly
them in Hieropolis." He has been supposed either laboring with him, or performing ser-
to be the same as Epaphroditus, mentioned in vice in different parts of the world under his
Phil. 2 : 15, as the name is the same, only ab- direction.
breviated, but it seems fatal to this that Epa- 25. The grace of our Lord Jesus Christ
pbroditus was not of Colosse but of Philippi, be with your spirit. Amen. The shorter
and had been sent to Kome from that city, benediction, (oai. 6: is 12 Tim. 4: 22.) 'Your spirit':
164 PHILEMON.
the pronoun 'you'is plural, because including and so gained the rewards of martj^rdom.
with Philemon, Apphia, Archippus, and the And with this thought, not perhaps histori-
church in Philemon's house, (ver. 2.) It in- cally confirmed, but so entirely in harmony
vokes on their spirit the free, rich favor of with the vicissitudes of that age of the first
Christ, with all the fullness of blessing it confessors, we may turn our eyes from this
brings. 'Amen': not in the authoritative record of lowly life on earth, upward to the
manuscripts. The subscription here, as in the scene where the Lord's servants, though thej'
other epistles, has no authority. may have been the slaves of men, are exalted
"Among the old manuscripts there are two and ennobled forever on thrones which he has
which record at the end that Onesimus had his prepared for them." (Hackett.)
legs broken on the rack on the cross at Eome,
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