Bible Commentary (1871–1879 Edition) (continued)
Ti'ir. Elders to be Unnoured. 1 TIMOTHY V. A Precept ax to Tiruollv.'- lle.dih.
was the offender to be excommunicated, others . . . fear —that other members of the Church may have a wholesome fe.ar of ol Tending (Deuteronomy 13.11; Acts 5.11). 31. I cliarge tUee— rattier .as Greek, " I adjure thee*" so it ought to be translated 2 Timothy 4. 1. before-" in the presence of God." tord-Omitted in the oldest Jl.SS. God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment. In which God sliall be revealed, and Christ seen face to face with His angels. [Bengel.I elect angels—an epithet of reverence. The objects of Divine electing love (1 Peter 2. 6). Not only "elect" [according to the everlasting purpose of God] in contradistinction to the reprobate angels (2 Peter 2. 4), but also to mark the excellence of the angels In general fas God's chosen ministers, "holy angels," "angels of light"], and so to give more solemnity to their testimony [Cai.vin] as witnesses to Paul's adjuration. Angels take part by action and sympatliy in the al Tairs of the earth (I/uke 15.
cJiildrrn ; here (t is tJie young Kndow, who, in order to avoid tlie evils of idleness i\mi waiitoyiness, the result of idlenesx,
V. II, lo; EzeUiel 16.41), is to be diligent in good works, such HS " relieving theafllicted," v. 10, thus qualifying herself for lieing afterwards a ividow-preshyteress). let Oiem—rather as Orerk, " let him," or " lier ;'' " let such a one,'' &c. (i'. 10). be charged — ?//., *'l)e burdened" witli their support.
ividlOAvs indeed—really helpless and friendless {v. 3, 4).
17. The transition from the widow-presbyteresses (v. 9) to the presbyters here, is natural, rule well— lit., "preside
Well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. l>e counted wortliy of dimble Hionoiir—2. e., the honour which is expressed by
Eilts {V. 3, 18), and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honour, he who rideit u'cll is doubly no [Wiesinger] (1 Corinthians 9.14; Galatians 6. 6; 1 Tliessalonians S. 12). Not literally that a presliyter who rules well should get double the sakti-y of one wlio does not rule well [Ai.ford], or of a presbyteress widow, or of the deacons. [Chry.sostom.] "Double" is used for large in general (Ilevelation 18. 6\ especially
10; 1 Corinthians 4.9'i. these Uiiiigs—the injunctions,!'. 19,
20. without preferring one before another—rather as Greek, "prejudice "judging before" liearing all the facts of a case. There ought to be j«d(7me)!<, hut not prejudging.
labour in the word and doctrine Greek, "teaching;" preaching of the word, and inslruclion, catechetical or otherwise. This implies that of the riding
Cf. "suddenly,"' v. 22; also v. 24. partiality—iw/nminof a man, as " prejudice" is bias a<;at»i.«< a man. Some of the oldest M.SS. read, " in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favour the more probable reading in English preahytcrs there were two kinds, those who laboured in the word and teaehing, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing
Version. i2Z, Lay hands—i. e., ordain (cli. 4. 14; 2 Timothy 1.6; Titus 1.5). The connection is with i'. 19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Cliurch officers so ordained, as well as to presbyters. Thus, tliis clause refers to v. 19, as next clause, "neither be partaker of other men's sins," refers to i'. 20. Elmcott, WiRSlNGER, &c., understand it of receiving back into Church fellowship or absohition, by laying hands on those who had been "rebuked" {v. 20) and then excommunicated (Matthew in each large congregation. As in ch. 3. their qualificatioi>s are spoken of, so here the acknowletlgments due to them for "I heir services. 18. the Scripture — (Deuteronomy 25. 4; quoted before in 1 Corinthians 9. 0.) tUe ox tliat trcadetli out Greek, "An ox whilst treading," &c. Tiie labourer is wortliy of Uis reward — or "hire;" quoted from Luke II). 7, whereas Matthew 10. 10 has "his meat," or " food." If .St. Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of St. lAike, his own helper (whence appears the undesigned appositeness of the quotation), as inspired iScriplure. This I think the correct view. The Gospel according to St. Luke was pro-
18. 17) ; V. 20 favours this. But as in ch. 4. 14, and Acts 6. 6,
13. 3; 2 Timothy 1. 6, the laying on of hands is used of ordination (cf. however as to confirmation, Acts 8. 17), it seems better to take it so here, suddenly—hastily : i'. 21, '25 sliow that waiting for a time is salutary, neitiier be partaketof other men's sijis—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible bid)Iy in circulation then about eight or nine years. However, it is possible ".Scripture saith" applies only to the passage quoted from Deuteronomy 25. 4; and then his quotation will be tliat of a common proverb, quoted also, by the Iord, whicli commends itself to the approval of all,!ind is approved by the Lord and His apostle. 19. Against an elder—a presbyter of the Church, receive not —" entertain not." [Ai.kord.] but before two or tHree w itnesses A judicial conviction was not permitted for their sins. Or, there is the same transition from the elders to all in general who may sin, as in v. 19, '20. Be not a partaker in other men's sins by not "rebuking them, that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure "Thyself" is emphatic. "Keep TiiysKT.p" clear of participation in othek men's sin by not failing Uy rebuke them that sin (v. 20). Thus tlie transition is easy to v.
iu Dimteronomy 17. 6; 11). 15, except on the testimony of at least two or three witnesses (cf. Matthew 18. hi; John 8.
17; 2 Corinthians 13. 1 ; 1 .Tohn 5.0,7). But Timothy's cn-
23, which is concerning Timothy pei'sonally : cf. also v. 24. 23. no longer—as a habit. This injunction todrink wine occasionally is a modification of the preceding " keep thytcrlaining an accusation against any one is a di tlerent case, wliere the ol)ject was not jmlicially to punish, but to admonish; here he might ordinarily entertain it without the need of tivo or three witnesses; but not in the case of itn self pure." The presbyter and deacon were enjoined to be "not given to wine" (eh. 3. 3, 8). Timothy seems to have had a tendency to undue ascetical strictness ou this point (cf. Note, ch. 4. 8; cf. the Nazarene vow. Numbers (>.
elder, since the more earnest an elder v/as to convince galjisrtyrs (T\\a!< 1. !)), the more exposed would he be to vexatious an<l false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against jiresbyters, who should, in order to lie eflicient, be " Idauieless" (ch. .3.2; Titiis 1. fl).
1-4; .John Baptist, Luke 1. 15; Romans 14). Paul therefore modifies the preceding words, "keep thyself pure," vir-' tually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer n water-drinkei;" i. e., no longer drink oidy water, but use a
21 imply that Timothy luxl the powerof judging in the Church. Doulitless he wouUI not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as tlie law of Moses al.so allowed, though there were only one witness. I!ut in the case of elders, he would require two or three witnesses little wine, as much as is needed for thy. health. So Ki.i.icoTT and WiE.sfNQhTR. Alfouo tluis: TImolliy was of n feeljle frame (Note, 1 Corinthians 16. 10, ID, and prone to timidity in his duties as overseer wlicre vigorous action was needed ; hence Paul exhorts him to take all proper means to raise his boillly condition above these intlr.vilbefo; e even cit ing tliem ; for their character for Innocence siiinds highiM',anil they are exposed to envy ami caluru Tiy more than others. |HK,NOKr,.J "llcccive" does not, as ties. God hereby commands believers to use all dus means for preserving health, And condemns by anticipation the human traditions which amons* various sects, have denied the use of wine to the faithful. 3-1. Two klmls of si ns are specified : those jxdpably manifest (so tlie Greek lor "open befoivh<.md" oujjhl In ha tmnslaleJ ; so in.M,i''Onn tlilnks, include both citation and conviction, hut niraiis only the fornit.'r. '/30. 'I'lieiu that sin—whether presbyters or laymen. n-buUi before all— publicly before tho-Church (Mailliew 18. 1.VI7; 1 ("oriutliians 5. i)-13; liiphesians 5. 11). Not until this " rebuke" was disregarded
ExhorUxdons on Various Subjects. 1 TIMOTHY VI. Timothy's Piirauit is lo be Godlineaa.
latter clause is parallel to "Recause they are brethren:"' which proves that "they" refers to the masters, not the
Hebrews 7. li, it is translated "evident;" lit., "be/ore" the eyes,i. e., noloi-ious), fuitlier explained as "going before to jndgmeut;'' and tliose wliicli follow after tlie men ("some men they, i. e., their sius, follow after"), viz., not going beforeliand, loudly accusing, but hidden till they come to the judgment: sot). 25, t/ie good tvorks are of two servants,, as Tittmann takes it, explaining the verb in the common sense (Luke 1. 51; Acts 20. .S")), "who sedulously labour for their (masters') benefit." The very term " benefit" delicately implies service done with the right motive, Christian "good will" (Ephesians 6.7). If thie common sense of I lie Greek verb be urged, the sense must be, "Because tliey (the masters) are faithful and beloved who are classes' those palpaWy manifest (translate so, instead of " manifest beforehand") and "those that are otherwise," i. e., not pa Jpahly manifest. Both alike "cannot be hid;" seduloii.i'y intent on the benefiting" of tlieir servants. But Porphyry, de abstin. 1. 46, justifies the sense of the Greek tlie fanner class in the case of bad and good are manifest already; the latter class in the case of both are not maniverl) given above, which also better accords with the context; for otherwise, the article "Ike benefit,'' will have nothing in the preceding words to explain it, whereas in my explanation above, "the benefit" will be that of the slaves' service. These things teach—(ch. 4. 11 fest now, but shall be so at the final judgment, going before to juclgnieiitas heralds; crying sins which accuse their perpetrator. The connection seems to me tills: He had enjoined Timothy, v. 20, "Rebuke them that sin before all:" and in r. 22, "Neither be partaker of other men's
Titus 2. 15). 3. teach otherwise — tlian I • desire thee to "teach" (v. 2). Tlie Greek Indicative implies, he puts not a merely supposed, case, but one actually existsins," l)y ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded figainst an ascetical error of Tiinolhy in fancying purity ing, ch. 1. .S, " Every one who teaches otherwise," i. e., who tenches heterodoxy, conseiit not Greek, " accede not to." wlnolscsome—" sound" (ch. 1. 10): opposed to the false teachers' words, iinsound through profitless science and Immorality, words of our Lord .Tcsus—Paul's inspired words are not merely his own, but are also Christ's words.
consisted in asceticism, and having exhorted him to use wine for strengthening liim in his v\'ork, he returns to the sulyecl of his being vigoi-ous as an overseer in rebuking till, whether in presbyters or people, and iti avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as tliere are two classes of good works: those palpably manifest, and' those not so; tlie former are those on which thou shouidest
4r. He is prond— " wrapt in smoke;" filled witli the fumes of self-conceit (ch. 3. (>) whilst "knowing nothing," viz., of the doctrine wliich is according to godliness (v. 3), tliough arrogating pre-eminent knowledge (ch. 1. 7). doting about. lit., "sict about;" the opposite of " wholesome" {v. H). I'rulhis not the centre u/voit wliich his investigations move, but mere ivord-sirifes. questiojis—of controversy, strifes of wortls—rather than about reaZiact decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; a-s to the
Iritter, the Rna,\ Judgmeiit alone can decide; however hidden now they "cannot be hid" then. This could only be paid of the final Judgment (1 Corinthians 1. 5; therefore, Alford'S reference of this verse to Timothy's jn Ogment in choosing elders must be wrong), all judgments before then are fallible. Thus he implies, tliat Timothy can only be responsible if he connive at manifest, or evident tit:s (2 Timothy 2. 11). These stand with them instead of "godliness" and " wholesome words" (t. 3; ch. 1. 4; Titus
3. y). evil snrjisisings—as to those who are of a dillt-rent party from themselves. 5. Perverse dispntings—Useless disputings. TlieoldestMSS. read, "lastingcoutests" [WlEsiNOERj ;" incessant collisions." [Alfokd.J "Stril'esof words" had already been mentioned, so that he would not be likely to repeat over the same idea (as in the Engsins; not tViat those tJiat are othertvise shall escape judgment at last : just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final Judgment.
. lish Version reading) again, coriiupt minds Greek," oi men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (v. 4; 2 Timothy 3. 8; Titus 1. 15). destitute of the truth-(Titus 1. 14.) fhey had had the truth, but through want of moral integrity and of love of tlie truth, theywere misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade. [Wiesingek.] sujiposing, &c.—The Greek requires, "Supposing (regarding the matter in this point of view) that piety (so translated for 'god-
CHAPTER VI.
Ver. 1-21. Exhortations as to Distinctions of Civiij Kank; The Duty of Slaves, in Opposition to tub False Teachings of Gain-Seekepjs; Timothy's Pursuit IS TO BE GODI.INKSS, WHICH IS AN EVERLASTING Possession: Solemn Adjuration to do so Against Chrtst's Coming ; Charge to be given to the Rich. Concluding Exhortation. 1. servants—To be taken as predicated thus, "Let as many as are under the yoke liness') is a means of gain" (i. e., a way of advancing one's worldly interests: a diflerent Greek form, poriswa, expresses the thing gained,' gain); not "that gain is godliness," as English. Version, from such withdraw thyself—Omitted in the oldest MSS. The connection with v.
(as) slaves" (Titus 2.9). The exhortation is natural, as there was a danger of Christian slaves inwardly feeling above their heathen masters, their own masters—The phrase their mm, is an argument for submissiveness; it is tiotstrangers, hut their own masters whom they are required
6 favours the omission of these words, which interrupt the connection. G. But—Though tlie.y err in tliis, there to respect, all hononr—all possible and fitting honmir is a sense in which " piety is"' not merely gain, l)ut " great means of gain:" not the gaitmig which they pursue, and which makes men to be discontented -wMlx their present possessions, and to use religion as "a cloak of covetousness" (1 Thessalonians 2. 5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is M/!ifin2»)iere, secures to the soul. WiEsiNOER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt not merely outward subjection, but that inward hnnour from which will flow-spontaneously right outward conduct {Nof, Ephesians 5. 22). that the name of God—by which Christians are called, blasphemed — Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Romans 2. 24; Titus 2.5, 10)? 3. And—rather, " But." The opposition is between those Christian slaves under the yoke ot heathen, and those thai have be Hevitig masters (he does not use the phnvse "under the yoke" in the latter case, for service under believers is not a yote). Connect the following words thu.s, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them"' (the masters), but rather, &e.—"but all the more (so much the more: with the greater good will) do tliem service, because they (the masters) are faithful (<. e., believers) and beloved who receive (in the mutual merc/ianjye of relative duties between master and servant; so the Greek) the benefit" {Engluh Version violates Orcek grarnniar). This
11) that Timothy needed cautioningagainst such temptation; cf. also the second Epistle. Not itn'.rely contentment is great gain (a sentiment of the heatlieii CiCElto has, Parad. 6., "the greatest and surest riches''), but "piety with contentment;" for piety not only feels no need of what it has not, but also has that which e.xalts it above what it has hot. [Wibsingep..] Tin? Greek for oo?itentment is translated " suflicienc.y," 2 (Jorinthiarts 9. 8. But the adjective (Pliilippians 4. II) "content;" lit., " having a sufficiency in one's self" independentof others. "The Lord always supplies His people witli wluit is necessary 417
Cliarge to he Faithful as Before 1 TIMOTHY VI. Him who shall soon Aitptat godliness-"pietj'." RiyJiteonsness is more in relation to our fellow-man; piety ("godliness') to G(xl ; faith \» the root of both {Note, Titus 2. 12). love—by which "faith worketh." patience enduring perseverance am\<\»t trials, meekness—The oldest MSS. read, meek-spiritedness, viz., towards the opponents of the Gospel, la. Fight the good flglit— BiRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as 1 Corinthians 9. 24-26. Contrast "strifes of words" {v.
for them. True happiness Ue.s in piety, bnt this sujfficlmcy isupplietl by God, with wliich moreover His people are rontcnt] is tlirowu into the scale as a kind of overweight" [Calvin] (1 Kings 17. 1-16; Psalm 37. 19; Isaiah 33. 6, 16; Jeremiah 37. 21). 7. For—confirming the re.asonableness of "contentment." and It is certain Vulgate and other
versions support this reading. The oldest MSS., however, omit "and it is certain;" then the translation wiW be, " We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job
4). Cf. ch. 1. 18; 2 Timothy 4. 7. The "goo<l profession "
1. 21; Ecclesia.stes 5. 15. Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Matthew is connected with the "good fight " (Psalm 60. 4). lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the good fight (2 Timothy 4. 7, 8; Philippians 3. 12-14). "Fight (lit., 'strive') with such striving earnestness as to lay hold on the prize, eternal life." also—not in the oldest M.SS. professed a good profession— GrceJt, "didst confess the good confession," viz., the Cliristian confession (as the Greek word is the same in this verse as that for "confession" in v. 13, probably the p)-ofessio>i here is the confession tJial Christ's kingdom is the kingdom of the truth, John 18. 36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Epliesus) : the same occasion as fi. 25). 8. And— Greek, " But." In contrast to the greedy gain-seekers (v. 5). having—so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants." [Alfokd.]) It is implied that we, as believers, shall /lai'e this (Isaiah 23.16). raiment Greek, "covering;" according to some including a roof to cover vs, i. e., a dwelling, as well as clothing, let lis be tlierewitli content lit., "we shall be sufficiently provided;" "we shall be sufficed." [Alfobd.] 9. will be rich— Gr»-ee;, "wish to be rich ;" not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Proverbs 28. 20, 22). This wishing (not the riches themselves) is fatal to " contentment" (i'. 6). Rich men are not told to cast away their riches, bnt not to " trust" in them, and to "do good" with them (v. 17, 18; Psalm 62.
is referred to in ch. 1.18; 4.14; 2 Timothy 1.4. before many witnesses—who would testify against thee if thou shouldest fall away. [Bengel.] 13. quickeneth all tilings —i. e., " maketli alive." But the oldest MSS. read, " preserveth alive;" as the same Greek means in Acts 7. 19; cf. Neliemiah 9. 6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in v. 14, by the future manifestation of God's power at the appearing of Christ. Tlie assurance that "eternal life," t;. 12, will be tlie result of "fighting the good fight," rests on the fulness and power of llini wko
to be rich—to have more than "food and raiment." fall into temptation—not merely "are exposed to temptation," but actually "fall into" it. The falling into it is wh.at we are to pray against, "Lead us not into temptation" (James 1. 14); such a one is already in a sinful state, even before any overt act of sin. The Greek for temptation and gain contains a play on sounds—Porasm?<s, Peirasmiis. snare—a further step downwards (ch.3. 7). He falls into " the snare of the devil." foolisli—irrational, hurtful—to those who fall into tlie snare. Cf. Ephesians 4. 22, "deceitful lusts" which deceive to one's deadly hnrt.
is the God of all life, present and to come, witnessedIt was the Lord's part to witness, Timothy's part to confess (or "profess," v. 12) "the good confession." [Hicngel.] 77ie confession was His testimony that He was King, and His kingdom that of the truth {v. 15; i\'o(e, v. 12; Matthew 27.
the one evil lust (."wish to be rich") many others join themselves: theoneisthe " root of «H evils" (w.
10). nliicli— G>-eeA;, " whatever (lusts)." drown—an aw-
11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Cln istianity. Timothy'8 profession, or confession, included therefore the whole of ful (leseending climax from " fall into;" this Is the last step in the terrible descent (James 1. 15). Translated "sink," Luke 5.7. destniction . . . perdition—dra/ri(cthe Christian truth. 14. keep this commandment Greek, "ihe commandment," i.e., the Gospel rule of life (ch. 1. 5; John 13.31; 2 Peter 2.21; 3.2). without spot, unrebukeablc—agreeing with "thou." Keep the commandment and .so be without spot, &c. " Pure " (ch. 5. 22; Ephesians 5. 27; James 1.27; 2 Peter 3.14). until the appearing of . . . Christ His cmning in person (2 Thessalonians 2. 8; Titus 2. 13). Believers then nsed in their practice to set before themselves the day of Christ as near at hand ; we, the hour of death. [Bengel.] The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, r. 15, he says, "in Hrs times:" the Church's true attitude is that of continual expectation of her Lord's return (1 Corinthians 1. 8; Phllippi.ans 1.6, 10). 15. in his times— frrccA-, "His men [fitting] times" (Acts 1. 7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Fatlit-r (ch. 2. 6; 2 Timothy 1. 9; Titus 1. 3; Hebrews 1. 1). he shall show— "display:" an expression appropriate in reference to His " avpeauing," which is stronger than His "coming," and implies its visibility; "manifest:" maJ.e visible (cf. Acts 3. 20): "Jle" \ii the Father (v. U>). blessed-in Himtion in general (temporal or etertial), tinA pe^-dition in particular, r-iz., that of body and soul in hell. 10. the love of money—not the money itself, ))ut the love of it—the M't.s/iintj to be rich {v. 9)—"is a root (Euicott and Middleton: not as English Version, "the root") of all evils." (So the Greek plural.) The wealthiest may be ricli not in a bad sense; the poorest m.ay covet to be so (I'salm 02. 10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Hebrews 12. 15), for "if destroys faith, the root of all that is good" [Bengf.l]; Its otfshoots are "temptation, a snare, lusts, destruction, perdition." coveted after—lusted after, erred from lit., " have been made to err from the faith" (ch. 1. 19; 4. 1). pierced—(Luke
2. 35.) with . . . sorrows—"pains:" the "thorns" of the parable (Matthew 13.22) which choke the word of "faith." "The prosperity of fools destroys them" (Proverbs 1.32). Bengel and WiESiNGERmakc them the gnaw lugs of conscience, producing remorse for wealth badly acquired ; the harbingers of the future "perdition" (v. 9). 11. But thon —in contrast to the "some" {v. 10). man of God—who hast God as th.y true riches (Genesis 15. 1; Psalm 16.5; Lamentations 3.24). Applying primarily to Timothy as a minister (cf. 2 Peter 1.21), Just as the term was used of Moses (Deuteronomy 33. 1), Samuel (1 Samuel 0. S), Elijah, and Etisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2 Timothy 3. 17) as a Cliristian man born of God (James 1. 18; 1 John 5. 1), no longer a man of tlic tvorld raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work la to be ;ii.v great work: he Is to be Christ's living representative, flee tliese things—ujz., "the love of money" with Its evil results self : so about to be the source of blessing to His people at Christ appearing, whence flows their "l>lessed hope " (eh.
1. II ; Titus 2. 13). only— (John 17. 3; Romans 16. '27; Kevelalion 15. 4). King of kings—Elsewhere applied also to Jesus (Revelation 1. 5; 17. 14 ; 19. 10). 10. 'U'ho only balb Immortality-in His own essence, not merely at tlie will oran(>ther,asaIl other immortal beings. [Jit.stin IMartvr,
Qiiicsl ad Oi ihod., 61.] As lie hath imniorlalily, so wlU He give It to us who believe ; to be out of Illm is death. It la mere heathen plillosophy that attributes to the soul ii:d€V slructibillty in itself, which is to be attriUvUed solely to
(v. 9, 10). follow after r»j;liteou»neiis—(2 Timothy '2, '22.)