Bible Commentary (1871–1879 Edition) (continued)
Qualifications of Bishops and Deacons, 1 TIMOTHY III. and Iheir Rule in their Houses.
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 wlt Uout—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 honest 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
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 mayetit 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 be Jiaviour 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 predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is 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 (iiistorically) 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 historical 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 dif Tereut 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) confosaly (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 ri Kar 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 Ibencs (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 received Greek, "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 prophecies 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 ef Tect 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 siviictlt.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 irec Hons.
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 hund Ved-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 " teacli Ings 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 essentia'l thing : the means are secondary, having promise, &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).
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 sytMrefutes the notion. [Bengel.] "God Is the .Sai'iour specially 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