Chapter XXVII (continued, part 25)
faith." Faith is the vessel in wliicli they had profi>.ssedly eml)arkod, of which "good conscience" is tlie anchor. The ancient Church often used this image, comparing the course of faith to navigation. The (ijrcA (loos not imply that one having once had faith makes shipwreck of It, but. that they who put away good conscience " make shipwreck with respect to THE talth." 20. Ilymeneus— t hero
lief rests ON HIra as tlie only foundation on whicli faith
Is no dilllculty In supposing him to be the Ilymeneus of
relies, to life everlasting-the ultimate aim which faith always keeps in view (Titus 1.2). 17. A suitable conclusion to the beautifully-simple enunciation of the Gospel, of which hisown history is a living sample or pattern.
2 Timothy 2. 17. Though " dell vered over to Satan" (the
lord of all outside the Church, Acts 26. 18, and the executor
of wrath, when judicially allowed l)y God, on the disobe-
dient, 1 Corinthians 5. 5; 2 Corinthians 12.7), ho probably was restored to the Church subsequently, and again
It Is from the experimental sense of grace tliat the doxOlogy Hows. [Bengel.] the King cternul—lit., " King of 40G
Directions as to Public Worship. 1 TIMOTHY II. Paul Claim!) to be an Apirtile.
[Alford.] a distinct Greek word, v. 10, expresses "godliness." lionesty— Greek, "gravity" (Titus 2. 2, 7), " decorum," or propriety of conduct. As "piety" is in relation to God, "gravity " is propriety of behaviour among men. In the Old Testament the Jews were commanded to pi'ay for their heatlien rulers (Ezra 6. 10; Jeremiah 29. 7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, jB. ,7., 2. 17], whence the war originated according to Josephus. 3. this—praying for all men. in the sight of God—not merely before men, as if it were their favour that we sought (2 Corinthians 8. 21). onr Saviour—a title appropriate to the matter in hand. He who
troubled it. Paul, as an apostle, though distant at Rome, pronounced the sentence to be executed at Ephesus, involving, probabl}-, the excommunication of the offenders (Matthew 18. 17, 18). The sentence operatednotonlyspirit- ,
ually, but also physically, sickness, or some such visita-
tion of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did St. Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan " was prol^ably the consequence of his itrithstanding the apostle (2 Timothy 4. 14, 15) ; as th(5
sartie sentence on Hymeneus was the consequence of hin "saying that the resurrection is past already " (2 Timothy
2. 18; his putting away ffood conscience, naturallj' producing shipwreck concerninff FAITH, i'. 19. If one's religion better not his morals, his moral deficiencies will corrupt his
Is " our Saviour " is willing that all should be saved {v. 4 ; Romans 5. 18); therefore we should meet the will of God In behalf of others, by praying for the salvation of all men. More would be converted, if we would pray more. He has actually saved ris who believe, being " our Saviour." He is willing that all should be saved, even those wlio do not as yet believe, if they will believe (cf. ch. 4. 10; Titus
religion. Tlie rain which falls pure from heaven will not continuepureif itberecelvedin an unclean vessel. [Archbishop Whatei,y.]). It is possible that he is the Alexander, fhen a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Acts 19. 33). thattUey may—not "might;" implying that the effect still continues—the sentence is as yet unremoved. learn— Gree*, "be disciplined," viz., by chastisptneyU and suffering, blaspheme—the name of God and Christ, by doings and teachings unworthy of their Christian profession (Romans 2. 23,
2. 11). 4. "Imitate God." Since He wishes that all should be saved, do you also wisli it; and if you wish it, pray for it. For prayer is the instrument of effecting such things. [Chbysostom.] St. Paul does not say, "He wishes to save all," for then he ivould have saved a,ll in matter of fact; but " will have all men to he saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come^'They are not forced, nnto the knowledge— GreeA:, "the full knowledge" or "recognition" (iN'oZc, 1 Corinthians 13.12; Philippians 1.9). the truth-the saving truth as it is in, and by, Jesus (John 17.
24; James 2. 7). Though the apostles, who were infallible, had tlie power of excommunication, accompanied witli bodily inflictions, miraculously sent (2 Corinthians 10. 8),
it does not follow that fallible ministers now have any power, save that of excluding from cliurch-fellowsliip notorious bad livers.
3, 17). 5. For there is one God—God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace
Ver. 1-15. PuBLrc Worship. Directions as to InterCESSIOXS FOR ALL MEN, SINCE CHRIST IS A RaNSOM FOR ALL. The Duties of Men and Women Respectively IN Respect to Public Prayer. Woman's Subjection ; Her Sphere of Duty. 1. tliereforc—Taking up again the general subject of the Epistle in continuation (2 Timothy 2, 1). " What I have therefore to say to thee by waj' of a charge (ch. 1. 3, 18), is," &e. that first of all ... be made—Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exnort ;" what I 6e(7m it)rt7i (for special reasons), is, Ac. As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized witli the dream of freedom from every yoke ; and so vii'tually " blasphemed " (cf. ch. 1. S*!) God's name by " speaking evil of dignities " (ch. 6.1; 2 Peter 2. 10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made
(cf. the same argument from His unity, Romans 3.30; Galatians 3. 20) ; therefore all are to l)e prayed for. Verse 4.
is proved from j;. 5; v. 1, from v. 4. The One God is common to all (Isaiah 45. 22 ; Acts 17. 26). The one Mediator is mediator between God and all men potentially (Romans 3. 29; Ephesians 4.5,''; Hebrews 8. 6; 9. 15; 12.24). They who have not this one God by one Mediator, have none:
lit., a go-between. 1 ne Greek order is not " and one mediator," but " one mediator also between," Ac. Whilst God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. AU mankind constitute, as It were, one man before God. [Bengel.] the man—rather "man," absolutely and generically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself <Ae whole human race and nature. There is no "the ' in tlie Greek. This eptthet is thus the strongest corroboration of his argument, viz., that Christ's mediation affects the whole race, since tliere is but the one Mediator, designed as the Representative Man for all men alike (cf. Romans
for all men, especially for magistrates and kings (Titus 3.
1-3). [Olsiiausen.] Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul saj's all men are to be prayed for, as Christ died for
ftll (f. 4-6). fiuppllcatlong—a term Implying the suppliant's seiise of need, and of his own insufficiency, prayers —Implying devotion. Intercessions—properly the coming near to God with child-like confidence, generally in behalf
5. 15r 1 Corinthians 8. 6; 2 Corinthians 5. 19; Colossip.ns 2.
14). His being "man " was necessary to His being a Mediator, sympathizing with us througli experimental knowledge of our nature (Isaiali 50. 4; Hebrews 2. 14; 4. 15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Numbers 14., and Deuteronomy 9.) ; of Abraham for Abimelech (Genesis 20.7); of Job for his friends (Job
of another. The accumulation of terms implies prayer in
Its every form and aspect, according to all the relations Implied in it. a. For kings—An effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Acts 17. 7; Romans 13. 1-7). all ... in avitiiorlty—lit., "... in eminence;" In stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for. that ive may lead—\liat we may be blessed with such good government as to lead, &c. ; or ratlier, as Greek, " to pass " or " spend." The prayers of Christians for the governnJent bring down from heaven peace and order in a tate. qufet—not troul)Ied from without, peaceable— "tranquil ;" not troubled /row !wi7/un. [Olshausen.] "He
42. 10), the mediation being prescribed bi/ God wliilst declaring His purposes of forgiveness: all prefigure the grand mediation for all by the One Mediator. On the other hand, ch. 3. 16 asserts that He wns also God. G. gave himself—(Titus 2. 14.) Not only the Father gave Him for us (John 3. 16); but the Son gave Himself (Philippians
2. 5-8). ransom—properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offence. Leviticus 25.48 allowed one sold cap-
\b peaceable {Greek) -who maM.Qs no disturbance ; he isquiet {Oreek) who Is himself free from disturbance." [TittMAKM.] in aU—"In all (possible . . . requisite) pietj/."
How Womtn should be Attired. 1 TIMOTHY II. Tk«y are not Permitted to Teach.
tlve to be redeemed oy one of his brethren. The Son of God, therefore, became man lii order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Matthew 20. 28; Ephesians
probably with the "gold and pearls" Intertwined (1 Peter
3. 3). Such gaud is characteristic of the spiritual harlot (Revelation 17.4). 10. Tprofeailng— Greek, promising : engaging to foI!ow. witli good works—The Greek preposition is not the same as in v. 9; "by means of;" "through good works." Their adorning is to be effected by means of good works: not that they are to be clothed tn, or with, them (Ephesians 2. 10). Works, not words in public, is their province {v. 8, 11, 12; 1 Peter 3. 1). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teacliers. The discharge of every-day duties is honoured with the designation, "Good works." 11. learn—not "teach" {v. 12; 1 Corinthians 14.34). She should not even put questions in the public assembly (1 Corinthians 14. 35). with all subjection-not "usurping authority" (u. 12). She might teach, but not In public (Acts IS. 26). St. Paul probably wrote tills Epistle from Corinth, where the precept (1 Corinthians 14. 34) was in force. X'i. nsurp authority—"to lord it over the man" [Alfokd], lit., "to be an autocrat." 13. For—Reason of the precept ; tlie original order of creation. Adam . . . first—before Eve, who was created for him (1 Corinthians 11.8, 9). 14. Adam was not deceived—as Eve was deceived by the serpent; but was persuaded by his wife. Genesis 3. 17, " Hearkened unto . . . voice of . . . wife." But Genesis 3. 13, Eve says, "The serpent beguiled me." Being more easil,y deceived she more easily deceives [Bengel] (2 Corinthians 11.3). Last in being, she was first in sin—Indeed, she alone was deceived. Tlie subtle serpent knew that slie was "the weaker vessel." He therefore tempted her, not him. She yielded to the temptati(ms of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, wlio was deceived, next; and the man, persuaded by his wife, last (Genesis 3. 14-19). In Romans 5.
1. 7; 1 Peter 1. 18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition " aii/i," implying reciprocity and vicarious substitution, for all Greek, "in behalf of all:" not merely
for a privileged few; cf. v. 1: the argument far praying in behalf of all is given here, to be testified— Greefc, " the testimony (that which was to be testified of, 1 John 5. 8-11) In its own due times," or seasons, i. e., in the times appointed by God for its being testified of (ch. 6. 15; Titus 1.
3). The oneness of the Mediator, involving the univer-
sality of redemption [which faith, however, alone appro-
priates], was the great subject of Christian testimony [AlroRD] (1 Corinthians 1. 6; 2. 1; 2 Thessaionians 1. 10). 7. "Wliereiiiito—For the giving of which testimony. lam ordained—Zi?., "I was set:" the same Greek as "putting me," &c. (ch. 1.12). preacher— "herald" (1 Corinthians 1. 21; 9. 27; 15. 11; 2 Timothy 1. 11; Titus 1. 3). He recurs to himself, as in ch. 1. 16, in himself a living J)a«er7i or announcement of tlie Gospel, so here "a herald and
teaclier of (it to) the Gentiles" (Galatians 2. 9; Ephesians
8. 1-12 ; Colossians 1. 2.''.). The universality of his commission is an appropriate assertion here, where he is arguing
to prove that prayers are to be made "for all men " (v. 1). I spf^k tlie trutli . . . and lie not—a strong asseveration of his universal commission, characteristic of the ardour of the apostle, exposed to frequent conflict (Romans 11. 1; 2 Corinthians 11. 31). in faitli and verity—
rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth {v. i): the Gospel truth, the subject-matter of
the faith. [Wii:singer.] 8. I will—Tlie active wish, or de-
sire, is meant, tliat men—ratlier as Greek, " tliat the men," as distinguished from "the women," to whom he has something different to say from what he said to the men(i'.9-12; 1 Corinthians 11. 14, 15; 14. 34, 35). T^eemphasis, however, is not on this, but on the precept of praying, resumed from V. 1. everywliere Greek, "in every place,"
12, Adam is represented as tlie first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, v. 11, in Genesis
3. 16, woman's "subjection" is represented as the consequence of her being deceived, being deceived—The oldest MSS. read the compound Greek verb for the simple, " Having been seduced by deceit :" implying how completely Sat.an succeeded in deceiving her. was in tiie transgression— GrceA-, "came to be in tlie transgression:" became Involved in the existing state of transgression, tit., "the going beyond a command:" the breach of a positive precept (Romans 4, 15). 15. be saved in cliild-bearing Greek, "in {lit., Virough) her (lit., the) cliild-bearing." Tlirough, or by, is often so used to express not the means of her salvation, but the circumstances amidst which it has place. Thus 1 Corinthians 3. 15, "He . . . shall be saved; yet so as by (lit., through, i. e., amidst) Are :" in spite of the fiery ordeal wliich he has necessarily to pass through, he
viz., of public prayer. Fulfilling Maladii 1. 11, "In every place . . . from the rising of the sun even unto the going down of tlie same . . . Incense sliall be offered unto my name;" and Jesus' words, Matthew 18. 20; John 4. 21, 23. lifting np holy hands—The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1 Kings 8. 22; Psalm 141. 2). The Jews washed their liands Ijefore prayer (Psalm 26. 0). St. Paul figuratively (cf. Job 17. 9; James 4. 8) uses language alluding to this custom here: so Isaiah 1. 15, 16. The Greek for " holy " means hands ivhich have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for^^ffectual prayer (Psalm 24. 3, 4). witiiout wrntli—putting it away (Matthew 5. 23,21; G. 15). doubting—rather, "disputing," as the Greek is translated Philippians 2. 14. Such things ?imder prnyoT (Luke 9. 46; Romans 14. 1; 1 Peter 3. 7). gENGEL, supports Englisti Version {c(. ixn instance, 2 Kings 7.
siiall lie saved. So here, " Iti spite of the trial of childbearing wliich she passes through (as her portion of the curse, Genesis 3. 16, 'in sorrow slialt thou biHng forth children'), she shall be saved." Moreover, I thiiilc it Is implied indirectly that the very curse will be turned into a condition favourable to her salvation, by her faitlifuUy performing htr part in doing and suffering what God li.as assigned to her, viz., child-bearing and home duties, lier sphere, as distinguished from public teaching, which is not hers, but man's (v. 11, 12). In this home sphere, not ordinarily In one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, slie will be saved on the same terms as all others, viz., by living faith. Some think tliat there is a reference to the Incarnation " through the child-bearing" [Greek], the bearing of the child Jesus. Doubtless this Is the ground of women's child-bearing in general becoming to them a blessing, instead of a cui-se; Just as In the .original prophecy (Genesis 3. 15, 16) the promise oC " the Seed of ttie woman" (the Saviour) stands in clo.sest coiiiiectlon with the woman's tieing doomed to "sorniw" In "bringing forth children," her very child-bearing, though tN sorrow, being the function assigned to her by God whereby tlie Saviour was born. Tills may be an ulterior rolor-
2; Mattliew 14. 31; Mark 11. 22-24; James 1. 6). O, 10. The context requires that we understand these directions as to women, in relation to their deportment in public wor-
ship, though the rules will liold good on otiier occasions
mlso. in modest apparel—" in seemly guise." [Ellicott.] The adjective means properly, orderly, decorous, becoming; the noun in secular writings me&nn conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Epliesus the riches of some (ch. 6. 17) would lead them to dress luxuriously. The Greek In Titus 2. 3 is a more general term meaning "deportment." shamcfacedness—Trknch spells this word according to its true derivation, " shamefastness " (that whicli Is made fast by an honourable shame); as "steadfastness" (cf. v. 11,
12). sobriety — "self-restraint." [Alford.] Habitual Inner self-iiovernment. ITrenoh.] I prefer Ellicott's translation, " sobermindedness :" the well-balanced state of mind arising from habitual self-restraint, witli— Qreek,in. bioidered hair-W., plaits t. e., plaited hair
How Bishops and Beacons 1 TIMOTHY III. should be QuuUped to Rutt.
ence of the Holy Spirit In this verse ; but the primary reference required by the context is tlie one above given. "She sha"' be saved {[though] with cliiUl-bearing)," i. p., thougli suffering her part of the primeval curse in childbeax'lng; Just as a man shaH be saved, thougli having to bear liis part, viz., the sweat of tlie brow. If they—" \{ the tvomen (plural, taken out of "the woman," i;. H, which is put for Wte whole «ej;) continue," or more lit., shall {be found at (he judgment to) have continued, fatlli ami charity the essential way to salvation (ch. 1.5). Faith is in relation to God. (.'Aftrrt^/, to our fellow-man. iS'o6i-ie<^, to one's
in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or pie.sbytery were better to have been married only once. As in ch. 5. 9, " wife of one man," implies a woman married but once; so "husband of one wile" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews
(cf. as to Anna, Luke 2. 36, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on tfte repute in which the candidate for orders is held among those over whom he is to preside (Titus 1. 16). The Council of Laod icea and the apostolic canons discoun tenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being Zau/wZ, the undesirableness of it hoUls good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor
self, sobriety—"sobermindedness" (Note, v. 9, as contrasted with the unseemly forwardness reproved in v. 11). Mental receptivity and activity in family life were recognized in Chrislianlly as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially In a class of addresses in which sober l-eflectiveness Is least la exercise. [Neander.] The ease (Acts 21. 9) was doubtless in private, not in public.
for he who is himself bound to discharge the domestic duties mentioned here. Is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (v. i, 5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful. [Bengel.] So in the synagogue, "no one shall otTer up prayer in public, unless he be married." [In Colbo, ch. Go; Vitringa, /Si/raagogue.] vigilant— Zi<., sober : ever on the watcli, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1 Thessalonians 5. 6-8). sober—soberminded, of good behaviour Greek, " orderly ." "Sober" refers to the inward mind; "orderly," to the outward behaviour, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Philippians 4. 8). [Bengel.] apt to teach—(2 Timothy 2. 24.) 3. Not given to wine—The GreeA; includes besides this, not indulging in the brawling, violent conduct towards others, whicli proceeds from being given to wine. The opposite of " patient" or {Greek) " forbearing," reasonable to others (A'o/p, Philippians 4. 5). no striker—with either hand or tongue : not as some teachers pretending a holy zeal (2 Corinthians 11.
Ver. 1-16. KuLES AS to Bishops (Overseers) and Deacons. The Church, and the Gospel-Mystery NOW Revealed to it, are the End of all such Rules.
1. Translate a,% Greek, "Faithful is the saying." A need-
ful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as It was with hardship and often persecution, would not seem to the world gene-
rally a desirable and "good work." desire—J£<., "stretch one's self forward to grasp;" aim at: a distinct Oreek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when aslted (I Corinthians 16. 15). This is utterly distinct from ambitious desires after office in the Church (James 3. 1). blsliop—overseer: as j-et identical with " presbyter" Acts 20. 17,2S; Titus
1. 5-7). good work—Zt7., "honourable work." Not the honour associated with it, but the work, is the prominent thought (Acts 15.38; Philippians 2. 30 ; cf. 2 Timothy 4. 5). He wlio aims at the office must remember the high qualifications needed for the due discharge of its functions, a. The existence of Church organization and presbyters at Ephesus is presupposed (ch. 5. 17, 19). The institution of Church widows (ch. 5.) accords with this. Tlie directions here to Timothy, the president or apostolic delegate, are as to flUing up vacancies among the bishops and deacons, ov adding to their number. Fresh churclies in tlie neighbourhood also would require presbyters and deacons. Episcopacy was adopted In apostolic times as the most expedient form of government, being most nearly in accordance with Jewish Institutions, and so otl'erlng the
20), answering to "not a brawler" or fighter (cf. 1 Kings
22. 24; Neheiniah 13. 25 ; Isaiah 58. 4 ; Acts 23. 2; 2 Timothy
2. 24, 25). not covetous Greek, " not a lover of money," whether lie have much or little (Titus 1. 7). 4. ruling— Oreek, "presiding over." his own house—children and servants, as contrasted with "the church" (house) of God
(d. 5, 15) which he may be called on to preside over, having his children—rather as Greek, "having children (who are) in subjection" (Titus 1.6). gravity—propriety : reverent modesty on the part of the children, fAlFORD.] The fact that he has children wlio are in subjection
less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Acts 4. 8; 2-1. 1), called also bishops or
overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" In the modern sense [Lightfoot, Hone.], and one among them took the lead. Ajibrose (in Amularitts de Qfflciis, 2. 13, and Bingham, Ecclesiastical Antiquities, 2. 11) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects Inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refere to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops In the modern sense more recently exercised, blamclesa—"unexceptionable:" giving no just handle for blame, hnsbaud of one wifeConfuting the celibacy of Rome's priesthood. Though the Jews practised polygamy, yet as he Is writing as to a Oentile Church, and as polygamy was never allowed Among even laymen in tne Church, the ancient interpretallou that the prohibition here Is against polygamy
to him in all gravity, is the recommendation in his favour as one likely to rule well the Church. 5. Por— Greek, "But." the Church—rather, "a Church" or congrega-
tion. How shall he who cannot perform the less func-
tion, perform the' greater and more difficult? 6. Not a novice—one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rulein the Epistle to Titus, accords with the recent planting of the Churcli at Crete. Greek, Neophyte, lif., a young plant; luxuriantly verdant {Romans 6. 5; 11. 17; 1 Corinthians 3. 6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Acts 21. 16, "an old disciple." lifted up with pride— GreeA, lit., "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own Importance, he cannot see himself or others in the true light
(ch. 6. 4; 2 Timothy 3. 4). comlemnatlon of the devil—
into the same condemnation as Satan fell into (i'. 7; 2 Timothy 2.26). Pride was the cause of Satan's condemna-
tion (Job 38. 15: Isaiah 11 12-15; John 12. 31 ; 16. 11 ; 2 l»et«r
2.1; Jude 6) It cannot mean condemnation or accuse
tion on the part of the devil. The devil may bring a r«-
Qualifications of Bishops and Deacons, 1 TIMOTHY III. and Iheir Rule in their Houses.
p^'oach on men (v. 7), but ne cannot Iji ins; them intopondcmnation, for he does not Judge, hut is judged. [Bkngel.] 7. a good reyiovt— Greek, testimony. So Paul was influenced by the good report given of Timotliy to choose him as his compauiou (Acts 16. 2). of them wliiclt are wltUout—from the as yet unconverted Gentiles around (1 Corinthians 5. 12; C'olossians 4.5; 1 Thessalonians 4. 12), that they may be tlie more readily won to the Gospel (1 Peter
manner," ch. 2. 9), denotes a transition to another class of persons. Further, there were doub-:less deaconesses at Ephesus, such as Phoebe was at Ceuchrea (Komans 16. 1, "servant," Greek, deaconess), yet no mention is made of them in this Epistle if not here; whereas, supposing thera to be meant here, ch. 3., embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. " Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Titus 2. 3). "Sober" here answers to "not given to much wine," iu the case of the deacons {v. 8). Thus it appears he requires the same qualilications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them " female ministers." faithful In all things—of life as well as faith. Trustworthy in respect to the alms committed to thera and their other functions, answering to " not greedy of filthy lucre," V. 8, in the case of the deacon.s. 1^. husbands of one wife {Note, v. 2.) ruling their children—There is no article in the Greek, " ruling children ;" implying that he regarded the hctving children to rule as a qualification
2. 12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach. [Bengel.] reproach iind the snare of the devil reproach of men (ch. 5. 14) proving the occasion of his falling inlo the snare of the devil (ch.6. 9; Matthew 22.
15; 2 Timothy 2. 26). The reproach continually surrounding him for former sins might lead him into the snare of becomingas bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jeremiah 18. 12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (ch. 4. 14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications 2"n re bishop not so indispensable in others. 8. The deacons were chosen by the voice of the people. Cyprian, Epistle 2. 5, says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue : the attendant ministers, or eubordinate coadjutors of the presbyter (as Timothy himself was to Paul, ch. 4. 6; Philemon 1.3; and John Mark, Acts 13. 5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As tlie cliazzan covered and uncovered the ark iu the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communiontable. (See Chkysostom, 19., Homily on Acts; TheoPHYLACT on Luke 19.; and Balsaman on Canoii 22., Council of Laodicea.) The appointing of " the seven" In Acts 6. is perhaps not meant to describe the /iri< appointment of the deacons of the Church. At least the cliazzan previously suggested the similar order of deacons, double toiigwed—W., "of double-speech ;" saying one thing to this person, and another to that person. [Theodoret.] The extensive personal intercourse that deacons would have with the members of the Chnrcli might prove a temptation to such a fault. Others explain
(t). 4; Titus 1.6). their own houses—as distinguished froDh "the Church of God" (Note, v. 5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Cliristianity
is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers ; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Acts 6. 3, a similar criterion was applied, "Look ye out among you seven men of hon-
est report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (Notes, cf. u,
2, 3). 13. purchase to themselves a good degree lit,, " Are acquiring step." Understood by many as "a higher step," i. e., promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, " are acquiring to themselves boldness," is the result of the completed action of using thediaconate well. Also,
It, "Saying one thing, thinking another" (Proverbs 20.
19 ; Galatians 2. l:>). I prefer the former, not greedy of filthy Incre— All gain is filthy (Zrt., " base") which is set before a man as a by-end in liis work for God [Alfokd]
St. Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards iu Church offices was as yet unknown (cf. Romans 12. 7, &c. ; 1 Corinthians
(1 Peter 5.2). Tlie deacon's office of collecting and distributing alms would render this a necessary qualification. 9. the mystery of the fntth—i/b/diH<7 the faith, which to tlie natural man remains a mystery, but M hich has been revealed by the Spirit to them (Romans 16. 25; 1 Corinthians 2. 7-10), in a pure conscience (ch. 1. 5, 19).
12. 4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those M'ho have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alfoku] (a well-grounded hope of salvation) against the day of judgment, ch. 6. 19; 1 Corinthians 3. 13, 14 (the figurative meaning of "degree" or "step," being the degree of ivorth which one has obtained
(" Pure," i. e., in which nothing base or foreign is intermixed. [Tittmann.]) Though deacons were not ordinarily called on to preach (Stephen and Philiparenot exceptions to this, since it was as evangelists, rathe( than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Cliristian ouglit to have. 10. "And moreover," &c. [Alford.] be proved — not by a period of probation, but by a searching Inquiry, conducted by Timothy, the ordaining president (ch. 5.22), whether they be "blameless;" then when found so, "let tliem act as deacons." "Blameless;" the Grw*, "unexceptionable;" as the result of public investigation unaccused. [Tvitmann.] 11. their wives—rather, "the women," t. e., the deaconesses. For there Is no reason that special rules should belaid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Oreek). Also the Oreek for
in the eye of God [Wiesinoer]); and boldness (resting on that standing-place), as well for preaching and admonishing others now (Ephesiaiis 6. 19; a firm standing forth for the truth against error), as also especially in relation to God theli coming Judge, before whom they maybe boldly confident (Acts 24. Ifi; 1 John 2. 28; 4. 1"; 3. 21 ; Hebrews 4.
16). In the fal»h—rather as Greek, "In faith," i. e., boldness resting on their own faith, which Is in Christ Jesus—resting in Christ Jesus. 11. write I . . . hoping
—1. e., "though I hope to come unto thee shortly" (ch. 4.
13). As his liope was not very confident (v. 15), he provides
for Timothy's lengthened superintendence by giving him the preceding rules to guide him. lie n<tw proceeds to give more general instructions to him as an evangelist, having a " gift" committed to him (ch. 4. 14). shortly—
Oreek, " sooner " viz., than is picsupposed in the preceding directions given to him. See my Introduction on this
•even so" (the same as for "likewise," v. 8, and "in like 410
verse. This verse best suits the theory that this First
ITu Blessed Truths Taught 1 TIMOTHY III. and Professed in the Cfiureh.
in {t\\e)Jleshf [Tkegki-les, Printed text, Greek yew TestamenC] (John 1. 14; Philippiaus 2. 7; I John 1.2; 4.2.) Christ, in all His aspects, is Himself " the mystery of god-
Epistle was not written after Paul's visit and departure
I'l-om Ephesus (Acts 1!). and 20.), when he had resolved to winter at Corintli after passing tliesummer in Macedonia
liness." He who before was hidden "with God" was made manifest (John 1. 1, 14; Romans 16, 2,5, 26; Colossians
(1 Corinthians 16. 6), but after his fii-st imprisonment at Rome (Acts 2S,); prol)ably at Corinth, where he might have some tlioughlsof golngon to Epirus before returning
1. 26; 2 Timothy 1. 10; Titus 2. 11; 3, 4; 1 Jolin 3. 5,8). "Confessedly," i. e., by the universal confession of the members of "the Churcli," which is in tliis respect the "pillar" or upholder "of the Irulh."' tlie mystery—the Divine scheme embodied in Christ (Colossians 1. Z7), once hidden from, but now revealed to, us who believe, of godliness—rather, "piety :" a different Greek word expresses godliness (ch. 2. 10). In opposition to ti!ie ungodlines* or impiety inseparable from error {departure from the faith: "doctrines of devils," "profane fables," ch. 4. 1, 7; cf, ch.
to Ephesus. [BiKKS,] 15. But if 1 torry long—before coming to thee, that—t. e., I write (v. 14) "that tliou may-
etit know," <fcc. beliavc tUyself—in directing the Church St Ephesus (eh. 4. 11). the hons« of Gort—the Church (Hebrews 3. 2, 5, 6; 10. 21; 1 Peter 4. 17; 1 Corinthians 3. 16, "the temple of God;" Ephesians 2.22). which is—i. e., Inasmucli as it is. the Clmrcli—"the congregation." The
fact that tlie sphere of thy functions is " the congregation of the living God" (who is the ever-living Master of the house, 2 Timothy 2. 19, 20, 21 X is the strongest motive to faithfulness in this beJiaviour as presiderU of a department of "the house." The living God forms a striking contrast to the lifeless idol, Diana of Epiiesus (1 Thessalonians 1.
6. 3). To the victims of such error, the " mystery of piety"
(i. e,, Christ Himself) remains a mystery unrevcaled (ch. 4.
2). It is accessible only to "piety" (f. 9): in relation to
tlie pious it is termed a " mystery," though revealed (1 Corinthians 2. 7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who
9). He is the fountain of " truth," and tlie foundation of our " trust" (ch. 4. 10). Labour directed to a particular Church is service to llie ong great house of God, of which each particular Church is a part, and each Christian a
is Himself "wonderful" (Isaiah 9, 6), surpassing knowledge (Ephesians 3. 18, 19), cf. Ephesians 5. 32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Cliurch and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c., (to wit) "He who was manifested," &c. Sucli hymns were then used (cf. Ephesians 5. 19; Colossians 3. 16). Pl.iNY, 1. 10, Ep. 97, "They are wont on a fixed daj' before dawn to meet and sing a hymn in alternate responses to Christ, cm being God;" and Eusebius, Ecclesiastical History, 5. 2S, The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the Ideas antithetically related, are cliaracteristics of'a Christian hymn. The clauses stand in parallelism ; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new p.air of clauses: flesh and spirit, angels and Gentiles, world and giory ; and
lively stone (1 Peter 2. 5). the pillar and ground of the truth — evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the 16th century ; so Benged) ; for after two weighty pred-
icates, "pillar and ground," and these substantives, the
third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is soused metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Galatlans 2. 9; cf. Revelation 3. 12). The Church is " the
pillar of the truth," as the continued existence (iiistori-
cally) of the truth rests on it; for it supports and preserves the word of truth. He who is of the trutli belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1 Corinthians 3. 11). The apostles are foundations in a secondary sense (Ephesians 2. 20; Revelation 21. 14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense. It needs the Church as its pillar, i. e„ its supporter and preserver. [Bacmgartkn., The importance of Timothy's commission is set forth.by reminding him of the excellence of " the house" in which lie sei ves; and this In opposition to the coming heresies which Paul presciently forewarns him of immediately after (ch. 4. 1). The Church is to be the stay of the truth and its couserver
tliere is a correspondence between the first and the last clause: "manifested in tlie flesh, received up into glory." [WiESlNGER.] justifled— t. e., approved to lie righteous. [Alford.] Christ, whilst " in the flesh," seemed to be just such a one as men in the flesh, and in fact bore tlieir sins ; but by having died to sin, and having risen again. He gained for Himself and His people jtcstifying righteousness (Isaiah 50. 8; John 16. 10; Acts 22. 14; Romans 4. 2.5; 6. 7, 10; Hebrews 9. 28; 1 Peter 3. 18; 4.1; 1 John 2. I) [Bengei.]; or rather, as the antithesis to " was manifest in the flesh" requires. He was justified in the Spirit a« tlie same time that: He was manifest in the flesh, t. e.. He was vindicated as Divine "in His Spirit," f. e., U\ His higher nature; in contrast to " in the flesh," His visible human nature. This contrasted opposition requires " in the Spirit" to be thus explained : not " by the Spirit," as Alford explains it. So Romans 1. 3, 4, "Made of the seed of David accordlng.to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justifled" is used to mean vindicated in one's true character (Matthew 11. 19; Luke 7. 35; Romans
for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Matthew 16. 18; 28.20). The apostle does not recognize a Cluirch which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not his-
torical descent that constitutes a Church, but this only, that it lias truth for its foundation. The absence of the latter unchurches Rome. The- " pillar" is the intermediate the " ground," or " basement" (similar to " foundation," 2 Timothy 2. 19) the final support of the building. [Ai.- rOBB.] It is no objection that, having called the Church before "the house of God," he now calls it the "pillar;" for the literal word "Church" Immediately precedes the ueW metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God,
3.4). His manifestation "in the flesii" exposed him to misapprehension, as though he were notliing more (John ,6.
41; 7. 27). Hia justifieation, or vindication, in respect to Hi-t
Spirit or higher being, was eflected by Ahia l/iat manifested
tliat higher being. His words (Mattiiew 7. 29; John 7. 46), His works (John 2. U; 3. 2), by His Father's testimony at His baptism (Matthew 3. 17), and at the transflguratiou (Matthew 17. 5), and especially by His resurrection (Acts 13. 33; Romans 1.4), though not by this exchisivety, as Bengel limits It. seen of angels—Answering to "preached unto the Gentiles" (or rather "among the nations;" Including the Jews), on the other hand (Matthew
Is now, from a difTereut point of view, regarded as the piitar upholding the truth. 10. And—following up r. 15: The pillar of tlie truth is the Church in whicli thou art required to minister ; " and (that thou mayest know how grand is that truth which the Church so upholds) confosa^ly (so the Greek for 'without controversy') great
is the mystery of godliness: (viz.) He who (so the oldest MBS. and versions read for ' God') was manifested in (the)
28. 19; Romans 16.25, 26). "Angels saw tlie Son of God with us, not having seen Him before" [Ciikvsohtom] : "not even they had seen His Divine nature, which is not visible to any creature,, but they saw Him incarnate" 411
flesh (He who) was justified In the Spirit," &c. There is set Ijefore us the whole dignity of Christ's person. If He were not e.ssentlally superhuman (Titus 2. 13), how could IDe apostle emphatically declare that He was mantjeiited
Puiirfi PrcdidiOH thai there he a 1 TD.IOTHY I Y. iJeparture frmn the Falih in' the Latter Timu
a good sense (2 Timothy 2. 19), so "i» brand" in a bad sense. The image is taken Iroui the liiauding of criminals. 3. Sensuality leails to fnise spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticisnj tTitus 1.
[THKOl)0i!KT](r,!^hcsi;ins3.S, 10; 1 Peter 1. 12; cf. Colossi ivns
1. 1(>. 2yj. WhiitiuiKelxcaitie tokiiow by .lecing, llu' nations
li-iirmni Dy pi-i-aching. He is a new message to the one class as Wi ll as lo Ihe other; in tlie wondrous union in His jxiisun or things niost opposite, viz., heaven and earth,
14, 15). [WiESiNGEK.] By a spurious spiritualism (2 Timothy 2. 18), wliich made moral perfection cousist in abstinence from outward things, they pretended to attain to a higher perfection. Matthew 19. lu-12; cf. 1 Corinthians 7.
lies "tlie mystery." [Wiesingee.] If tlio Jinylish Ver-
Kion, "Gentiles," be retained, the antithesis will be between tlie artj/t'ls who are so riKar the Son of God, the Ijord of angels, and the Gentiles who were so utterly " alar
att'" (Ejjhesia.ns 2. 17). believed on in the worlil—which
8, 20, ;S, gave a seeming handle to their "forbidding marriage" (contrast ch. 5. 14), and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (cf. Colossians '2. 16, 17, 20-23). As these Judaiziug Gnastics combined the liarlot or apostate Old Testament Church with the beast (Revelation 17.3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (ch. 4. 3) shall ultimately be combined with the open worldly-wise anti-Clnistianity of the false prophet or beast (ch. 6. 20, 21; Colossians 2. 8; ] John 4. 1-3; Revelation 13. 12-15). Austerity gained tor them a show of sanctity whilst preaching false doctrine (Colossians 2. 23). Eusebius, Ecclesiastical History, 4. 29, quotes from Iben^cs (1. 28), a statement that Saturninus, Marcion, and tlie Eucratites, preaclied abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of wliicii. already were being sown (ch. 6. 20; 2 Timothy 2. 17, 18). to he receivedGreek, "to be partaken of." of ttietn lit., (created and designed) ''for them," Ac. Though all (even the unbelieving. Psalm 104. 14; Matthew 5. 4o) are partakers in
lietli in wickedness (1 John 2. 15; 5. 19). Opposed to "glory" (John 3. 16, 17). This followed upon His being "preaclied" (Romans 10. 14). received up iuto glory
Gret'fc, " in glory." However, i?/((//iVi Version maybe retained Ihus, "Received up (so as now to be) in glory,"
t. e., into i/lory (Mark 16. 19; Luke 24. 51; Acts 1. 11). His reception in heaven answers to His reception on earth by
laeing "believed on."
CHAPTEK IV.
Ver. 1-16. Prediction of a Coming Departure FROM THE Faith: Timothy's Duty as to it: GenbKAt, Directions to him. The "mystery of iniquity"
liere alluded to, and already working (2 Thessalonians
2. 7), stands opposed to the "mystery' of godliness" just mentioned (1 Timothy 3. 16). 1. Xow—Grerk, " But." In contrast to the "mystery of godliness." the Spiritspeaking by the prophets in the Church (whose prophe-
cies rested on those of the Old Testament, Daniel 7. 25; 8.
23, &c. ; 11. 30, as also on those of Jesus in the New Testament, Matthew 24. 11-24), and also by Paul himself, 2 Thessalonians 2. 3 (with whom accord 2 Peter 3. 3; 1 Jolin 2. IS; Jude 18). expressly—" in plain words." Tliis shows that he refers to prophecies of the Spirit then lying before him. in the latter times—in the times following upon the times
tliese foods created by God, " they which believe" alone
fulfil God's design in ci'eation fr^/ }>arlal:inij of them with thanksgiving ; as opposed tp those who abstain from them, or in partaking of them, do not do so xvUh thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Titus 1. IS). The children of God alone "inherit the earth;" lor obedience is the necessary qualification (as it was in the original grant of the earth to Adam), wliidi they alone possess, and know the trutln—Explanatory and defining who are " they which believe." I'ranslate as Greek, "And have full knowledge of the truth" (A'oJe, Philippians
in which he is now writing. Not some remote future, but times immediately sut)sequent, the beginnings of tlie apostasy being already discernible (Acts 20. 29) : these are the lorerunners of "the last days ' (2 Timothy 3.1). depart from tlie faitU—The apostasy was to be within the Church, the faithful one becoming the harlot. In 2 Thessalonians 2. 3 (written earlier), the apostasy of tlie Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected
1.9). Tims he contradicts the assumption of siijierior knowledge anol higher moral ptjrfection, i>ut forward by the heretics, on the ground of tlu ir abstinence from marriage and meats. "The truth'' stands in opposition to
with Gnostic errors, the seeds of which had already been sown in the Church [Aubeklen] (2 Timothy 2. 18). Apollonius Tyanteus, a heretic, came to Epiiesus in the lifetime of Timothy, giving heed—(Ch. 1. 4; Titus 1. 14.) seducing spirits—working in the heretical teachers. 1 John 4. 2, 3, 6, "the spirit of error," opposed to " the spirit of truth," "the Spirit' which "speaketh" In the true prophets against them, doctrines of devils lit., " teachings of (i.e., suggested by) demons." James 3. 15, "wisdom-devilish;" 2 Corinthians H. 15, "Satan's ministers."
tlieir "lies" (v. 2). 4-, 5.^ Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a .Scripture quotation)—"For" (a reason resting on sometliing subjective in the ivriter's tnindl. every crenlurr:
. . . soo«l—(Genesis 1.31; Romans 14. 14, 20.) A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Cliurch. Judaism (Acts 10. 11-16; 1 Coriulhians 10. 2i>, 20) was tlio starting-point of the error as to meals: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain. If . . . with thanksgiving—Meats, though pure in themselves, become impure by being received with an uulhankful mind (Romans M. 6; Titus 1. 15). 5. siviictllied- " liallowed :" set apart as holy lor the use of believing men: separated from "the creature," which is under the bondage of vanity and con-Mjj<jo)i (Romans 8. 19, itc). Just as in the IjOrd'd Supper, the thanksgiving prayer saiuiifies the elemeiits, separating them from their naturally alien position in relation to the spiritual world, and I raiisferi ing them to their true relation to the new life. So in every use of the creature, thanksgiving prayer lias the same efl'ect, and ought always to be used (1 Corinthians 10. :!0, SI), by tlio word of Ciod and prayer—i. e., " by means of intereessoi-y prayer" (so the Greek)— i. e., consecralory prayer in belialf of " Ihe creature" or food—that prayer iiuiinly consisillniy of "the word of God." The Apostolic Constitutions, 7. 4i>, give this ancient grace, almost wholly consisting of Scripture, " Blessed art thou, O Lord, who fcedest nie from my youth, who givesl food to all flosli : I'ill cur hearts with Joy
'Z. Rather translate, "Through (lit., 'in:' the element in which the apostasy has place) the hypocrisy of lying speakers;" this expresses the means through wlilch "some shall (be led to) depart from 'the faith," I'tz., the feigned sanctity of the seducers (cf. "deceivers," Titus 1. 10). having their conscience seared— (;rec/c, "having their own conscience," &c., i. e., not onli' "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good ctnisclence are Joined (ch. 1. 5); .so hypocrisy (t. e., unbelief, Mattlii;w 21. 5,
61; cf. Luke 12. 40) and a bad co7iscience here. Tiiicodokkt explains like Nngllsh Version, "seared," as implying their extreme insensibility ; the efTect of ('auterizing tieing to deaden sensation. The Oreek, however, primarily means "branded" witli the consciousness of crimes committed
ngiiiiist their lietter knowledge and conscience, like so many sears burnt in by a branding-iron. Cf. Titus 1. 15;
8. 11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of siviic-
tlt.y tliey strive to seduce others. As "a seal" is used in
41-2
IViat Timothy might not Fail in Duty, 1 TIMOTHY IV. Paul givelh Itim Sundry Jj irecHons.
and gladness, that -vie, navlng all sufficiency, may abound U)ito every good work in CliriKt Jesus onr Lord, through whom glorj', honour, and miglit, be to tliee for ever. Amen." lu the case of Inspired irien, " the word of God" would refer to their inspired prayers (1 Kings 17. 1); but as Paul speaks in general, including uninspired men's tlianksgi viiig for meals, tlie "word of God" more probably refers to the Scripture words used in thanksgiving prayers. 0. If thou put . . . li» remembrance—rather as Greek, " If thou suggest to (bring under the notice of)
(v. 8). 10. therefore—Crect, " with a view to this." T"! reason why "we both ('both' is omitted in the oldest M.SS.) labour (endure hardship) and suffer reproach (some oldest MSS. read 'strive') is because we have rested, and do rest our hope, on the living (and therefore,
life-giving, v. 8) God." Saviour—even in this life {v. 8). specially . . . those that believe—Their " labour and reproach" are not inconsistent with their having from the living God, their Saviour, even tlie present life (Mark 10.
30, " a hundVed-fold now in this time . . . with persecutions"), much more the life to come. If God is in a sen«« "Saviour" of unbelievers (ch. 2. 4, i. e., is willing to be s> everlastingly, and is temporally here their Preserver ana Benefactor), much more of believers. He is the Saviour of all men potentially (ch. 1. 15); of believers alone effectually. 11. These truths, to the exclusion of those useless and even injurious teachings {v. 1-8), whilst weighing well thyself, charge also upon others. 12. Let no man despise thy youth—Act so as to be respected in spite of thy youth
ttie brethren," &c. these things viz., the truths stated in I', i, 6, in opposition to the errors foretold, v. 1-3. minister—"servant." nourished up—Tlje Greek is present, not past: "Continually beinr? nourished in" (2 Timothy 1.
6 ; 3. 14, 15). tine words of faith—rather, "... of the faith" (cf. u. 12). good doctrine—"the good teaching." Explanatory of " the faith," in opposition to the " teacliIngs of demons" (English Version, doctrines of devils, v. 1) which Timothy was to counteract. Cf. " sound doctrine"
(ch. 1. 10; 6. 3; Titus 1. 9; 2. 1). whcreiinto thou hast attained—"the course of which thou hast followed;" hast followed along by tracing its course and accompanj'iug it. [Alford.] Thou hast begun to follow up. fBBNGEL.] The same Greek occurs, "Thou hast fully kn<)wn" (2 Timothy 3. 10), "having had perfect understanding" (Luke 1.
(1 Corinthians 16. 11 ; Titus 2. 15) ; cf. " youthful" as to Timothy (2 Timothy 2. 22). He was but a mere youth when he joined St. Paul (Acts 16. 1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, tlierefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (ch. 5. 1), and generally in respect to his duties in rebuking, exhorting, and ordaining (ch. 3. 1), which ordinarily accord best with an eMerly person (ch.
3). It is an undesigned coincidence that the Greek verb
is used only by Paul and Paul's companion, Luke. t. refuse—reject, avoid, have nothing to do with (2 Timothy 2. 23 Titus 3. 10). old wives' fables—anile myths (ch. 1. 4, 9; Titus 1. 14). They are "profane," because leading away from "godliness" or "piety" (ch. 1.4-7; 6.20; 2 Timothy
5.19). be thou an example— Grw/;, " become a pattern" (Titus 2.7). The true way of making men not to despise (slight, or disregard) thy youth, in word—in all that thou sayest in public and private, conversation— £. e., "behaviour:" the Old English sense of the word. In charity .
2.10; Titus 1. 1, 2). exercise thyself— "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (v. .3, 8; cf. 2 Timothy 2. 22, Xi; Hebrews 5.
.' . faith—the two cardinal principles of the Christian (Galatians 5. 6). The oldest. MSS. omit "in spirit." in purity—simplicity 6f holy motive followed out in consistency of holy action [Alford] (ch. 5. 22; 2 Corinthians 6. 6; James .3. 17; 4. 8; 1 Peter 1. 22). 13. Till I eome—when Timothy's commission would be superseded for the time by the presence of the apostle himself (ch. 1.
14; 12. 11), but with a view to godliness or "piety" (ch. 6.
11,12). 8. but Utae—Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstiuence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat. Acts 13. 3; 1 Corinthians 7. 5, 7; 9. 26,27 (though in
3; 3. 14). reading—especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luke 4.
Its degenerate form, asceticism, dwelling solely 'on what
Is outward, v. 3, Is not only not profitable but injurious). Timothy .seems to have had a leaning to such outward self-discipline (cf. ch. 5. 23). Paul, therefore, whilst not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal. [Alfohd.] "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even tlmugh he be without those helps which, 'to a small extent,' bodily
16-20; Acts 13.15; 15.21; 2 Corinthians 3. 14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (1 Thessalonians 5.
21, 27; Colossians 4. 16). [Justin Martyr, Apology, 1. 67.]
I think that whilst public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be " the fountain of all wisdom from which pastors ought to draw wliatever they bring before their flock." [Alford.] exhortation—addressed to the feelings and will with a view to the regulation of the conduct, doctrine— Creefc (ministerial), " teaching" or instruction. Addressed to the understanding, so as to impart knowledge (ch. 6. 2; Roinans 12. 7, 8). Whether in public or private, c3:?«/A-<a<io» and instruction should be based on Scripture reading. 14. Neglect not the gift—by letting it lie unused. In 2 Timothy 1. 6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of wliicli depends on the will of him on whom it is bestowed (Matthew 2i). 18, 23, 27, 28). The charism or spiritual gift, Is that of the Spirit which qualified him for " the work of an evangelist" (Ephesians
exercise furnishes." [Calvin.] "Piety," which is the end
for which thou art to "exercise thyself" (v. J), is the es-
sentia'l thing : the means are secondary, having prom-
ise, &c.—translate as Greek, " Having promise of life, that which now is, and that which is to con)e." " Life" in its truest and best sense now and hereafter (2 Timothj1. 1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Matthew 6.
33; Mark 10. 29, 30). "Now in this time" (Psalm 81. 11 ; 112. Romans 8. 28; 1 Corinthians 3. 21, 22, " all things are yours
. . . the world, life . . . things present, things to come";. Christianity, which seems to aim only at our happiness
4.11; 2 Timothy 4.5), or perhaps the gift of discerning
hereafter, effectually promotes it here(ch. 6. 6; 2 Peter l.
8). Cf. .Solomon's prayer and the answer (1 Kings 3. 7-13).
»;)in<«, specially needed in his function of ordaining, as overseer. [Bishop Hixds.] given thee-by God (1 Corinthians 12. 4, 6). by prophecy— (. e., by tlie Holy Spirit, at his general ordination, or else consecration, to the> special see of Ephesus, speaking through the prophets God's will to give him tlie graces needed to qualify him
9. (Ch. 1. 15.) This verse (Greek), " faithful is the saying," Ac, confirms the assertion as to the " promise" attached
to "godliness," t). 8, and forms a prefatory introduction to
V. 10, which Is joined to v. 9 by " for." Ho 2 Timothy 2. 11. Godly men seem to suffer loss as to this life: Paul h.ereby
for his work (ch. 1. 18; Ads 13. 1-!). with . . . laying on of . . . hands— So in Joshua's case, Nuiiiliers '/7. 18-20; Deuteronomy 31. 9. The gift was coiiiiected with tlie sytM-
refutes the notion. [Bengel.] "God Is the .Sai'iour spe-
cially of those that believe" (v. 10), both .as to " the life that now is," and also as to "the life which is to come"
4J3
Divers Precepts to Timothy. 1 TIMOTHY V. Rules as to Reproving.
boUcal act of laying on hands. But the Grepk "with" implies that the pi-esbyter's laying on hands was the mere accompaniment of the conferring of the gift. " By" (2 Tim-
treatment of the other sex will promote "purity." 3. Honour—by setting on the Church-roll, as fit object.s of charitable sustenance (y. 9, 17, 18 ; Acts 6. 1). So "honour" isusetl for support with necessaries (Matthew 15. 4, 6; Acts
otliy 1. 6) implies that Paul's laying on his hands was the actual instrument of its being conferred, of the pr«-sbytery—In 2 Timothy 1. 6 the apostle mentions only his otvn laying on of hands. But there his aim is to remind Tim-
28. 10). widows indeed—(v. 16.) Those really desolate; not like those {v. i) having children or relations answerable for their support, nor like those (in v. G) " who live in pleasure;" but such as, from their earthly desolation as to friends, are most likely to trust wholly In God, persevere in continual prayei's, and carry out the religious duties assigned to Church widows (v. 5). Care for widows was transferred from the Jewish economy to the Christian (Deuteronomy 14, 29; 16. 11 ; 24. 17, 19). 4. if any widow —not "a widow indeed," as having children who ought to support her. nephews—rather, as Greek, " descendants," or "grandchildren." [Hesychius.] Nephews in old English meant grandchildren [Hooker, Ecclesiastical Polity, 5. 20J. let them—the children and descendants, learn flrst—ere it falls to the Church to support them, to show piety at hoiiie—filial piety towards their widowed mother or grandmother, bj' giving her sustenance. Lit.,". . . towards their own Jiouse." " Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their oum" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church ; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church, parents— Greek, (living) "progenitors," i.e., their mother or grandmother, as the case maybe. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support, though they had children or grandchildren able to support them, good and—The oldest MSS. omit. The words are probably inserted by a tran.scriber from ch. 2.
otliy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighbouring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself
(1 Peter 5. 1 ; 2 John 1). The Jewish council was composed of the elders of the Church (the presbytery, Luke 22. 66; Acts 22. 5), and a presiding rabbi ; so the Chris^tian Church was composed of apostles, elders, and a president (Acts 15.
16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representa-
tive, and in the name of the whole presbytery. [ViTRiNGA.] So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands. 15. Meditate Oreek, " Meditate carefully upon" (Psalm 1. 2; 119. 15; cf. "Isaac," Genesis 21. 63). tKese tilings (v. 12-14.) As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to profit us, needs
to be appropriated by prayerful meditation, give thyselfwholly to lit., " Bemi these things ;" let them engross thee wholly; be wholly absorbed in them. Entire selfdedication, as in other pursuits, so especially in religion,
3. 5. widow Indeed, and desolate—contrasted with her who has children or grandchildren to support her (i;. 4). trusteth In God—Perfect tense in Greet, "Hath rested, and doth rest her hope in God." This v. 5 adds another qualifica,tion in a widow for Church maintenance, besides her being "desolate" or destitute of children to support her. She must be not one " that liveth in pleasure" {v. 6), but one making God her main hope (the accusative in
i8 the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the min-
istry, unless It be sustained within. The minister must be first his own scholar before he can be another's teacher. proAtlng Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (c. 12). may appear to nil—not for thy glory, but for the winning of souls (Matthew 5. 16). 18. Take heed—Give heed (Acts 3. 5). thyself, and . . . doctrine— "and unto thy teaching." The two requisites of a good pastor ; His teaching will bo of no avail, unless his own life accord with it; and his own purity of life is not enough, unless he be diligent in teachiiag. [Calvin.] This verse is a summary of v. 12. continue in them—(2 Timothy .3. 11.) in doing tills—not "by doing this," as though he could save himself by works, thon shalt . . . save thyself, and them, iSc. (Ezekiel 33. 9; James q. 20.) In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto
Greek e.Kpresses that God is the ultimate aim ti'hereto her hope is directed; whereas, ch. 4. 10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing instantly in prayers. Her destitution of children, and of all ties to earth, would leave her more unencumbered for devoting the rest of her days to God and the Church (1 Corinthians. 7. 33, 31). Cf. also "Anna a widow," who remained unmarried after her husband's death, and " departed not from the temple, but served God with fastings and praj'ers day and night" (Luke 2. 36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (v. 3); for such a one Is promoting the cause of Christ's Church by her prayers for It. "Ardour in prayers flows from hoping confidence in Gotl." [Leo.] in supplications and prayers — Greek, "in her supplications and prayers;" the former signifies asking under a sense of need, the latter, jn-ayer (Noles, ch. 2. 1 ; Philippians 4. 6). niglit and day—Another coincidence with Luke (Luke 18. 7, "cry day and night"); contrast Satan's accusations " day and night " (Revelation 12. 10). O. she that livetli in pleasure—the opposite of such a widow as is described r. 5, and therefore one utterly undeserving of Church charity. The ffi-eeAexpresses u-anton prodigality nml excess. [Tittm.\nn.] The rowt expresses weaving at a fast rate, and so lavish excess {iVote, James 5.