RPM, Volume 18, Number 47, November 13 to November 19, 2016

Barnes' New Testament Notes

Notes on the New Testament
Explanatory and Practical
Part 80

By Albert Barnes

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4

ANALYSIS OF THE CHAPTER.

THERE is, in many respects, a strong resemblance between the first part of this chapter and 2 Th 2. Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:—

I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy, 1 Ti 4:1-6.

(a) There was to be, in the latter days, a great departing from the faith, 1 Ti 4:1.

(b) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits, and doctrines of devils, 1 Ti 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared, @1 Ti 4:2.

They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man, 1 Ti 4:3-5.

II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives' fables," 1 Ti 4:7-11.

(a) He was not to allow himself to be influenced by such fables, but at once to reject them, 1 Ti 4:7.

(b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important, 1 Ti 4:8.

(c) That which was truly profitable, and which ought to be regarded as important, was godliness; for that had promise of the present life, and of the life to come, 1 Ti 4:8.

(d) Timothy must expect, in giving these instructions, to endure labour and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths, 1 Ti 4:10,11.

III. Various admonitions respecting his personal deportment, 1 Ti 4:12-16.

(a) He was so to live that no one would despise him or his ministry because he was young, 1 Ti 4:12.

(b) He was to give a constant attention to his duties until the apostle should himself return to him, 1 Ti 4:13.

(c) He was carefully to cultivate the gift which had been conferred by his education, and by his ordination to the work of the ministry, 1 Ti 4:14.

(d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all, 1 Ti 4:15.

(e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him, 1 Ti 4:16.

Verse 1. Now the Spirit. Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it. Comp. 2 Th 2; 1 Jo 2:18; Re 20. From 2 Th 2:6, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles.

Speaketh expressly. In express words, rhtwv. It was not by mere hints, and symbols, and shadowy images of the future. it was in an open and plain manner—in so many words. The object of this statement seems to be to call the attention to Timothy to it in an emphatic manner, and to show the importance of attending to it.

That in the latter times. Under the last dispensation, during which the affairs of the world would close.

See Barnes "Heb 1:2" It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation, and that the end of the world would not happen until this should take place. See Barnes "2 Th 2:3"

Some shall depart from the faith. The Greek word here— aposthsontai, apostesnotai— is that from which we have derived the word apostate, and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individual, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some", here tinev, does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days.

From the parallel passage in 2 Th 2:3, it would seem that this was to be an extensive apostasy.

Giving heed to seducing spirits. Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view—some great system that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that men in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. 1 Jo 4:1.

And doctrines of devils. Gr., "Teachings of demons"—didaskaliaiv daimoniwn. This may either mean teachings respecting demons, or teachings by demons. This particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon. Comp. Joh 15:9,10; 21:16.

Instances of the construction where the genitive denotes the object, and should, be translated concerning, occur in Mt 9:35, "The gospel of the kingdom," i.e., concerning the kingdom; Mt 10:1, "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, Ac 4:9; Ro 16:25; 2 Co 1:5; Eph 3:1; Re 2:13.

Instances of construction where the genitive denotes the agent, occur in the following places: Lu 1:69, "A horn of salvation," i.e., a horn which produces or causes salvation. Joh 6:28; Ro 3:22; 2 Co 4:10; Eph 4:18; Col 2:11.

Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons, or to doctrines which demons taught, cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching respecting demons. They would "give heed to," or embrace, some peculiar views respecting demons. The word here rendered devils is daimonia— demons. This word, among the Greeks, denoted the following things:

(1.) A god or goddess, spoken of the heathen gods. Comp. in New Testament, Ac 17:18

(2.) A divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.

(3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them—tutelary divinities, or geniuses—like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow.

(4.) To this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense—a bad spirit, subject to Satan, and under his control; one of the host of fallen angels— commonly, but not very properly, rendered devil, or devils. These spirits were supposed to wander in desolate places, Mt 12:43. Comp. Isa 13:21; 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Joh 8:44; as able to utter heathen oracles, Ac 16:17; as lurking in the idols of the heathen, 1 Co 10:20; Re 9:20. They are spoken of as the authors of evil, Jas 2:19. Comp. Eph 6:12; and as having the power of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luke 4:33; 8:27; Mt 17:18; Mr 7:29,30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, so far as the word used is concerned, be either of the following:

(1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there.

(2.) An accordance with the Jewish views respecting demoniacal possessions, and the power of exorcising them, If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction.

(3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods; and who, though invisible, were supposed still to exert all important influence in favour of mankind. To these beings, the heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfilment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, first, the worship of the Virgin and of the saints, or the extraordinary honours rendered to them—corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs, "In union with the holy church and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints; we now offer the adorable sacrifice of the mass," etc. In the "General Confession" it is said, "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So, also, the Council of Trent declared, Sess. 25, Concerning the Invocation of the Saints, "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp. 342—356. Secondly, in the Papal communion the doctrine of exorcism is still held—implying a belief that evil spirits or demons have power over the human frame; a doctrine which comes fairly under the meaning of the phrase here—"the doctrine respecting demons." Thus, in Dr. Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Christ given his church any such power over devils? A. Yes, he has. See Mt 10:1; Mr 3:15; Lu 9:1.

And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

{a} "in the latter times" Da 11:35; Mt 24:5-12; 2 Pe 2:1

{b} "seducing spirits" Re 16:14

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 2

Verse 2. Speaking lies in hypocrisy. en upokrisei qeudologwn. Or rather, "by, or through the hypocrisy of those speaking lies." So it is rendered by Whitby, Benson, Macknight, and others. Our translators have rendered it as if the word translated "speaking lies"— qeudologwn referred to demons, or devils daimoniwn —in the previous verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted—qeudologwn en upokrisei. The other is, that if that construction is adopted, it must be carried through the sentence, and then all the phrases "speaking lies," "having their conscience seared," "forbidding to marry," etc., must be referred to demons. The preposition en, in, may denote by or through, and is often so used. If this be the true construction, then it will mean that those who departed from the faith did it by or through the hypocritical teachings of those who spoke lies, or who knew that they were inculcating falsehoods; of those whose conscience was seared; of those who forbade to marry, etc. The meaning then will be, "In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do through the hypocritical teaching of those who inculcate falsehood; whose consciences are seared," etc. The series of characteristics, therefore, which follow, are those of the teachers, not of the taught; of the ministers of the church, not of the great body of the people. The apostle meant to say that this grand apostasy would occur under the influence of a hypocritical, hardened, and arbitrary ministry, teaching their own doctrines instead of the Divine commands, and forbidding that which God had declared to be lawful. In the clause before us—"speaking lies in hypocrisy"—two things are implied, first, that the characteristic of those referred to would be that they would "speak lies;" second, that this would be done hypocritically. In regard to the first, there can be no doubt among Protestants of its applicability to the Papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the Mass, the invocation of the saints, the veneration of relics, the Seven Sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system "speaking lies." The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New Testament. The only question is, whether this is done "in hypocrisy," or hypocritically. In regard to this, it is not necessary to maintain that there is no sincerity among the ministers of that communion, or that all are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe

(1.) that many of them are men of eminent learning, and there can be no reason to doubt that they know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible.

(2.) Not a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles wrought by the relics of the saints; the liquefying of the blood of St. Januarius, etc. See Barnes "2 Th 2:9".

As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy."

(3.) The matter of fact seems to be, that when young men who have been trained in the Catholic church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity" in the communion in which they have been trained, and they do not suspect the deceptions that are practised there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practise and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was a common thing in regard to the Catholic clergy in France and Italy. No one can reasonably doubt that the great body of that clergy must be apprized that much that is relied on for the support of the system is mere legend, and that the miracles which are pretended to be wrought are mere trick and imposture.

Having their conscience seared with a hot iron. The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practise delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that win practise gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther found in many other periods of the world—than to any other body of men that ever lived.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 3

Verse 3. Forbidding to marry. That is, "They will depart from the faith through the hypocritical teaching—of those who forbid to marry." See Barnes "1 Th 4:2".

This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would be forbidden, whether of one class of persons or many. They would commend and enjoin celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as so holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the Papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the Papacy on that subject.—" Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!" Comp. Peter Dens' Moral Theology, pp. 497—500.

And commanding to abstain from meats, etc; The word meat in the Scriptures, commonly denotes food of all kinds, Mt 3:4; 6:26; 10:10; Mt 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used brwma means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals, Heb 9:10; 13:9; Ro 14:15,20; 1 Co 8:8,13.

As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word meat does with us. To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an entire prohibition, but only a prohibition of certain kinds, and at certain seasons. That this characteristic is found in the Papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler's Catechism, will show what is the sentiment of Roman Catholics on this subject. "Q. Are there any other commandments besides the Ten Commandments of God? A. There are the commandments or precepts of the church, which are chiefly six. Q. What are we obliged to do by the second commandment of the church? A. To give part of the year to fast and abstinence Q. What do you mean by fast-days? A. Certain days on which we are allowed but one meal, and forbidden flesh meat. Q. What do you mean by days of abstinence? A. Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Q. Is it strictly forbidden by the church to eat flesh meat on days of abstinence? A. Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful." Could there be a more impressive and striking commentary on what the apostle says here, that "in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?" The authority claimed by the Papacy to issue commands on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the "faithful." "The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833,) except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation, in the diocese of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week." Such is the Roman Catholic religion! See also Peter Dens' Moral Theology, pp. 321—339. It is true that what is said here might apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that.

Which God hath created. The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had created them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that God has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden. Comp. Ec 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness, and because there might be connected with such a prohibition the belief of special merit.

{a} "received with thanksgiving" Ec 5:18

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 4

Verse 4. For every creature of God is good. Gr., all the creatures, or all that God has created—pan ktisma: that is, as he made it. Comp. Ge 1:10,12,18,31.

It does not mean that every moral agent remains good as long as he is a creature of God, but moral agents, men and angels, were good as they were made at first. Ge 1:31. Nor does it mean that all that God has made is good for every object to which it can be applied. It is good in its place: good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, because it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good after it has been perverted by man. As God made it originally, it might have been used without injury. Apples and peaches were made good, and are still useful and proper as articles of food; rye and indian corn are good, and are admirably adapted to the support of man and beast; but it does not follow that all that man can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that "every creature of God is good, and nothing to be refused." But is this a fair use of this passage of Scripture? True, they are good —they are to be received with gratitude as he made them, and as applied to the uses for which he designed them: but why apply this passage to prove that a deleterious beverage which man has extracted from what God has made, is good also, and good for all the purposes to which it can be applied? As God made these things, they are good. As man perverts them, it is no longer proper to call them the "creation of God," and they may be injurious in the highest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it contain any principle which can properly receive any such appellation.

And nothing to be refused. Nothing that God has made, for the purposes for which he designed it. The necessity of the case—the "exigency of the passage"—requires this interpretation. It cannot mean that we are not to refuse poison if offered in our food, or that we are never to refuse food that is to us injurious or offensive; nor can it any more mean that we are to receive all that may be offered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if there were merit in abstaining from it. It is not to be regarded as a religious duty to abstain from food which God has appointed for the support of man.

If it be received with thanksgiving. See Barnes "1 Co 10:31" See Barnes "Eph 5:20" See Barnes "Php 4:6".

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 5

Verse 5. For it is sanctified by the word of God. By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command of man can make it unholy or improper. Comp. Ge 1:29; 9:3.

And prayer. If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 6

Verse 6. If thou put the brethren in remembrance of these things. Of the truths just stated. They are, therefore, proper subjects to preach upon. It is the duty of the ministry to show to the people of their charge what is error and where it may be apprehended, and to caution them to avoid it.

Nourished up in the word of faith. That is, you will be then "a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion." The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel.

Whereunto thou hast attained. The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered shall follow, in Mr 16:17; having had understanding, in Lu 1:3; and hast fully known, in 2 Ti 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament, (2 Ti 1:5; 3:15,) he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to expect that he will be.

{a} "nourished up in the words" Jer 15:16; 1 Pe 2:2

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 7

Verse 7. But refuse. That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time.

Profane. The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion, 2 Ti 2:16.

And old wive's. Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly.

Fables. Fictions, or stories that were not founded on fact. The heathen religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is to have nothing to do with them.

And exercise thyself rather unto godliness. Rather than attempt to understand those fables.

Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy.

{b} {wive's} Tit 1:14

{*} {fables} "senseless fables"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 8

Verse 8. For bodily exercise profiteth little Marg., for a little time. The Greek will admit of either interpretation, and what is here affirmed is true in either sense. The bodily exercise to which the apostle refers is of little advantage, compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration. "Bodily exercise" here refers, doubtless, to the mortifications of the body by abstinence and penance, which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself unproper, or that no advantage can be derived from it in the preservation of health; but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy fettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body. See Barnes "Col 2:23" and comp. 1 Co 9:25-27.

But godliness. Piety or religion.

Is profitable unto all things. In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favourable to health of body, by promoting temperance, industry, and frugality; to clearness and rigour of intellect, by giving just views of truth, and of the relative value of objects; to peace of conscience, by leading to the faithful performance of duty; to prosperity in business, by making a man sober, honest, prudent, and industrious; to a good name, by leading a man to pursue such a course of life as shall deserve it; and to comfort in trial, calmness in death, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble the intellect; it does not disturb the conscience; it does not pander to raging and consuming passions; it does not diminish the honour of a good name; it furnishes no subject of bitter reflection on a bed of death. It makes no one the poorer; it prompts to no crime; it engenders no disease. If a man should do that which would most certainly make him happy, he would be decidedly and conscientiously religious; and though piety promises no earthly possessions directly as its reward, and secures no immunity from sickness, bereavement, and death, yet there is nothing which so certainly secures a steady growth of prosperity in a community as the virtues which it engenders and sustains; and there is nothing else that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly happy, he will be a Christian; and I presume that it is the honest belief of every one that the true and consistent Christian is the most happy of men. And yet, with this conviction, men seek everything else rather than religion; and in the pursuit of baubles, which they know cannot confer happiness, they defer religion —the only certain source of happiness at any time—to the last period of life, or reject it altogether.

Having promise of the life that now is. That is, it furnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant; and there is probably not a want of our nature for which there might not be found a specific promise in the Bible. Comp. Ps 23:1; 84:11; Php 4:19.

Religion promises us needful food and raiment, Mt 6:25-33; Isa 33:16; comfort in affliction, De 33:27; Job 5:19; Ps 46; Heb 13:5

support in old age and death, Isa 46:4; Ps 23:4; comp. Isa 43:2; and a good reputation, an honoured name when we are dead, Ps 37:1-6. There is nothing which man really needs in this life, which is not promised by religion; and if the inquiry were made, it would be surprising to many, even with our imperfect religion, how literal these promises are fulfilled. David, near the close of a long life, was able to bear this remarkable testimony on this subject: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread," Ps 37:25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmates of our alms-houses, how very few give any evidence that they have religion! They have been brought there by vice, not by religion. True piety sends none to the alms-house; it would have saved the great mass of those who are there from ever needing the charity of their fellow-men.

And of that which is to come. Eternal life. And it is the only thing that promises such a life. Infidelity makes no promise of future happiness. Its business is to take away all the comforts which religion gives, and to leave men to go to a dark eternity with no promise or hope of eternal joy. Vice promises pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain promise of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honours or wealth; to great attainments in science and learning; or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God graduates the rewards of heaven, and it is only piety or true religion that furnishes any assurance of happiness in the world to come.

{1} "little" "for a little time"

{c} "godliness" 1 Ti 6:6

{d} "promise of the life" Ps 84:11

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 9

Verse 9. This is a faithful saying. See Barnes "1 Ti 1:1".

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 10

Verse 10. For therefore we both labour and suffer reproach. In making this truth known, that all might be saved, or that salvation was offered to all. The labour was chiefly experienced in carrying this intelligence abroad among the Gentiles; the reproach arose chiefly from the Jews for doing it.

Because we trust in the living God. This does not mean, as our translation would seem to imply, that he laboured and suffered because he confided in God, or that this was the reason of his sufferings, but rather that this trust in the living God was his support in these labours and trials, "We labour and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to men, and believing this, we labour earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all men, and invites all men to be saved, will make his friends willing to labour to make this known, though it be attended with reproaches.

Who is the Saviour of all men. This must be understood as denoting that he is the Saviour of all men in some sense which differs from what is immediately affirmed: "specially of those that believe." There is something pertaining to them in regard to salvation which does not pertain to "all men." It cannot mean that he brings all men to heaven, especially those who believe—for this would be nonsense. And if he brings all men actually to heaven, how can it be especially true that he does this in regard to those who believe? Does it mean that he saves others without believing. But this would be contrary to the uniform doctrine of the Scriptures. See Mr 16:16. When, therefore, it is said that he "is the Saviour of all men, especially of those that believe, "it must mean that there is a sense in which it is true that he may be called the Saviour of all men, while, at the same time, it is actually true that those only are saved who believe. This may be true in two respects.

(1.) As he is the Preserver of men, (Job 7:20,) for in this sense he may be said to save them from famine, and war, and peril—keeping them from day to day; comp. Ps 107:28;

(2.) as he has provided salvation for all men. He is thus their Saviour, and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of men; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him.

Specially of those that believe. This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would actually save all men. But the apostle held no such doctrine, and he here teaches that salvation is actually limited to those who believe. This is the speciality or the peculiarity in the salvation of those who actually reach heaven, that they are believers. See Barnes "Mr 16:16".

All men, therefore, do not enter heaven, unless all men have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

{*} "therefore" "On this account"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 11

Verse 11. These things command and teach. As important doctrines, and as embracing the sum of the Christian system. It follows from this, that a minister of the gospel is solemnly bound to teach that there is a sense in which God is the Saviour of all men. He is just as much bound to teach this, as he is that only those will be saved who believe. It is a glorious truth—and it is a thing for which a man should unceasingly give thanks to God that he may go and proclaim that he has provided salvation for all, and is willing that all should come and live.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 12

Verse 12. Let no man despise thy youth. That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here,

(1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and

(2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, See Barnes "Php 1:27" See Barnes "1 Th 1:7".

In word. In speech—that is, your manner of conversation. This does not refer to his public teaching—in which he could not probably be an example to them—but to his usual and familiar conversation.

In conversation. In general deportment. See this word explained in See Barnes "Php 1:27".

In charity. Love to the brethren, and to all. See Barnes "1 Co 13:1" and following.

In spirit. In the government of your passions, and in a mild, meek, forgiving disposition.

In faith. At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity. In chasteness of life. See 1 Ti 5:2. There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy—as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," (Heb 13:4,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage.

{a} "Let no man" Tit 2:7,15

{+} "charity" "Love"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 13

Verse 13. Till I come. See Barnes "1 Ti 3:14" See Barnes "1 Ti 3:15".

Give attendance to reading. The word here used may refer either to public or to private reading. See Ac 13:15; 2 Co 3:14. Comp. 1 Esdr. 9:48.

The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume —the Old Testament—are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The apostle himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece, Ac 17:28; Tit 1:12.

To exhortation. See Barnes "Ro 12:8".

To doctrine. To teaching—for so the word means. Comp. See Barnes "Ro 12:7".

{++} "attendance" "attention"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 14

Verse 14. Neglect not the gift that is in thee. An important question arises here, to what the word gift refers :—whether to natural endowment; to office; or to some supposed virtue which had been conferred by ordination—some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands.—The word which is here used, is rendered gift in every place in which it occurs in the New Testament. It is found in the following places, and with the following significations:— deliverance from peril, 2 Co 1:11; a gift or quality of the mind, ; gifts of Christian knowledge or consolation, Ro 1:11; 1 Co 1:7; redemption or salvation through Christ, Ro 5:15,16; Ro 6:23; 11:29; the miraculous endowments conferred by the Holy Spirit, Ro 12:6; 1 Co 12:4,9,28,30,31; and the special gift or endowment for the work of the ministry, 1 Ti 4:14; 2 Ti 1:6; 1 Pe 4:10.

The gift then referred to here was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications -to every thing that entered into his fitness for the work. It does not refer exclusively to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other men, or than he was before—or to any efficacy in the mere act of ordination—but it comprised the whole train of circumstances by which he had been qualified for the sacred office, and recognised as a minister of religion. All this was regarded as a gift, a benefit, or favour, carisma,—and he was not to neglect or disregard the responsibilities and advantages growing out of it. In regard to the manner in which this gift or favour was bestowed, the following things are specified.

(1.) It was the gift of God, 2 Ti 1:6. He was to be recognised as its source; and it was not therefore conferred merely by human hands. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source.

(2.) It was given to Timothy in accordance with certain predictions which had existed in regard to him—the expectations of those who had observed his qualifications for such an office, and who had expressed the hope that he would one day be permitted to serve the Lord in it.

(3.) It was sanctioned by the laying on of the hands of the Presbytery. The call of God to the work thus recognised by the church, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the "gift" or benefit (charisma) which had been conferred on him, and which he was not to neglect.

(4.) An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination, 2 Ti 1:6. He who was so much more aged, (2 Ti 4:6,7); he who had been a father to him, and who had adopted him and treated him as a son, had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. We are not to suppose, therefore, that there was any mysterious influence—any virus—conveyed by the act of ordination, or that that act imparted any additional degree of holiness. The endowment for the ministry; the previous anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a benefit or favour of a high order, and as a reason why the gift thus bestowed should not be neglected—and the same things now should make a man who is in the ministry deeply feel the solemn obligations resting on him to cultivate his powers in the highest degree, and to make the most of his talents.

Which was given thee by prophecy. That is, the prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by which you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform faithfully the duties of your office. See Barnes "1 Ti 1:18".

With the laying on of the hands of the presbytery. It was common to lay on the hands in imparting a blessing, or in setting apart to any office. See Mt 19:15; Mr 6:5; Lu 4:40; 13:13; Le 8:14; Nu 27:23 Ac 28:8; 6:6; 8:17; 13:3.

The reference here is undoubtedly to the act by which Timothy was set apart to the office of the ministry. The word rendered presbytery—presbuterion, occurs only in two other places in the New Testament—Lu 22:66, where it is rendered elders and Ac 22:5, where it is rendered "estate of the elders." It properly means an assembly of aged men; council of elders. In Lu 22:66; Ac 22:5, it refers to the Jewish sanhedrim. See Barnes "Mt 5:22".

In the passage before us, it cannot refer to that body—for they did not ordain men to the Christian ministry—but to some association, or council, or body of elders of the Christian church. It is clear from the passage

(1.) that there was more than one person engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a prelate or bishop alone.

(2.) That the power conferred, whatever it was, was conferred by the whole body constituting the Presbytery—since the apostle says that the "gift" was imparted, not in virtue of any particular power or eminence in any one individual, but by the "laying on of the hands of the Presbytery."

(3.) The statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose these very words in giving an account of an ordination to the work of the ministry; an Episcopalian would not. The former speaks of an ordination by a Presbytery; the latter of ordination by a Bishop. The former can use the account of the apostle Paul here as applicable to an ordination without explanations, comments, new versions, or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a Prelate; and, therefore, that this was the primitive mode of ordination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my "Inquiry into the Organization and Government of the Apostolic Church" [pp. 221—238. London edition.]

{a} "Neglect not" 2 Ti 1:6

{b} "given thee by prophecy" 1 Ti 1:18

{c} "laying on of the hands" Ac 13:3

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 15

Verse 15. Meditate upon these things. Upon the train of events by which you have been led into the ministry, and upon the responsibilities and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought.

Give thyself wholly to them. Gr., "Be in them"—a phrase similar to that of Horace—totus in illis. The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an elegant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skilful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, en toutoiv isyi—"be in these things"— be absorbed in the appropriate duties of the ministerial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his life. He who has one great purpose of life to which he patiently and steadily devotes himself, and to which he makes everything else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this, can expect to accomplish nothing.

That thy profiting. Gr. Thy going forward; that is, thy advancement or progress. A minister of the gospel ought to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments.

To all. Marg., in all things. The margin is the more correct rendering, but either of them makes good sense. It should be apparent to all persons who attend on a stated preaching of a minister of the gospel, that he is making steady advances in knowledge, and wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that will be as well understood by his hearers.

{1} "appear to all" "in all things"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 4 - Verse 16

Verse 16. Take heed unto thyself. This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the intercourse with others. In relation to personal religion, a minister should take heed

(1.) that he has true piety; and

(2.) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his intercourse with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of intercourse such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits—and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners—it does not corrupt them; it makes one courteous, polite, and kind—it never produces boorish manners, or habits that give offence to the well-bred and the refined.

And unto the doctrine. The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth, he was to "take heed" to the whole business of public instruction that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers and in such a way as to produce the deepest impression on them.

Continue in them. That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.

For in doing thou shalt both save thyself. By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labours would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.

And them that hear thee. That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true, that a faithful minister will be the means of saving many sinners. The assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labours; and this result of his work is a sufficient reward for all the toils, and sacrifices, and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labours of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honoured instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labour has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.

{a} "heed" Eze 44:24

{b} "save themselves" Jas 5:20

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5

ANALYSIS OF THE CHAPTER,

This chapter embraces the following subjects:—

(1.) The proper method of admonition when others err—to wit, an aged man should be entreated as a father, younger men as brethren, the aged women as mothers, and the younger with the pure feelings which one has for a sister, 1 Ti 5:1,2.

(2.) Instructions respecting the proper treatment of widows, 1 Ti 5:3-16.

(a.) Those who were true widows were to be regarded with honour and respect.

(b.) Who sustained this character, 1 Ti 5:4-7. Those who had evinced piety at home in taking charge of those who were dependent on them, and who were steady in their devotions. No one was to be received into this number who was not of the age of sixty, who had been married to more than one man, and who had not given evidence in all the duties of domestic fidelity and charity, that she was imbued with the spirit of religion, 1 Ti 5:9,10.

(c.) Those who were young were not to be admitted into this class, 1 Ti 5:11-15. The reasons given are, that they would marry again, or that they would be idle, and would be intermeddlers in the affairs of others. It was better, therefore, that they should marry, and have charge of a family of their own, 1 Ti 5:14,15.

(d.) The duty of the individual members of the church to sustain helpless and dependent widows, if they had such among their relations, 1 Ti 5:16. In these verses 1 Ti 5:3-16 it is evident that the apostle had his eye on a class of widows that sustained some such relation to other females as the elders did to the whole church. They were aged women to whom was intrusted the superintendence of the females of the church—probably because from the customs then prevalent, men had much less liberty of access to the other sex, and much less freedom of intercourse was allowable than now.

(3.) The duty of supporting and honouring those who ruled in the church, 1 Ti 5:17,18.

(4.) The suitable guarding of the rights of the elders in the church. No accusation was to be received, unless it was sustained by two or three witnesses, 1 Ti 5:19.

(5.) No one who was guilty was to be spared. All who sinned were to be publicly rebuked, 1 Ti 5:20.

(6.) A solemn charge is given to Timothy to keep these commandments, 1 Ti 5:21.

(7.) The statement of his duty not to ordain any person rashly or hastily to the sacred office, 1 Ti 5:22.

(8.) To guard his health, 1 Ti 5:23.

(9.) A declaration respecting sin—-that sometimes it is open beforehand, and sometimes it is concealed till it is revealed at the judgment, closes the chapter, 1 Ti 5:24,25.

The design of this closing statement seems to be, to show Timothy that he should not judge men by appearances, but that he should evince great caution in forming his estimate of their character.

Verse 1. Rebuke not an elder. The word elder here is not used in the sense in which it often is, to denote an officer of the church, a presbyter, but in its proper and usual sense, to denote an aged man. This is evident, because the apostle immediately mentions in contradistinction from the elder, "the younger men," where it cannot be supposed that he refers to them as officers. The command to treat the "elder" as a "father," also shows the same thing. By the direction not to rebuke, it is not to he supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father. He is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age.

But entreat him as a father. As you would a father. That is, do not harshly denounce him. Endeavour to persuade him to lead a more holy life. One of the things for which the ancients were remarkable above most of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this, Le 19:32; Job 29; Pr 20:20; 30:17

Comp. Da 7:9,10; Re 1:14,15.

The apostle would have Timothy, and, for the same reason, every other minister of the gospel, a model of this virtue.

And the younger men as brethren. That is, treat them as you would your own brothers. Do not consider them as aliens; strangers, or enemies, but entertain towards them, even when they go astray, the kindly feelings of a brother. This refers more particularly to his private intercourse with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to "rebuke them before all," 1 Ti 5:20, that others might be deterred from following their example.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 2

Verse 2. The elder women as mothers. Showing still the same respect for age, and for the proprieties of life. No son who had proper feelings would rebuke his own mother with severity. Let the minister of religion evince the same feelings if he is called to address a "mother in Israel" who has erred.

The younger as sisters. With the feelings which you have toward a sister. The tender love which one has for a beloved sister would always keep him from using harsh and severe language. The same mildness, gentleness, and affection should be used towards a sister in the church.

With all purity. Nothing could be more characteristic of Paul's manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of the necessary duties of his office, there should be the slightest departure from purity and propriety. He was therefore to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling. On nothing else do the fair character and usefulness of a youthful minister more depend, than on the observance of this precept. Nowhere else does he more need the grace of the Lord Jesus, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the performance of this duty. A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion. Comp. See Barnes "Mt 5:28".

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 3

Verse 3. Honour widows. The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members, 1 Ti 5:9. It is to be remembered that the intercourse of the sexes was much more circumscribed in oriental countries than it is among us; that access to the female members of the church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, See Barnes "Ro 16:1".

That are widows indeed. Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood—a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here—chra—which means properly one who is bereaved, (from the adjective chrov, bereaved,) and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in verses 1 Ti 5:4,5,9,10.

He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence, 1 Ti 5:10.

{a} "widows indeed" 1 Ti 5:5,16

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 4

Verse 4. But if any widow have children. Who would be dependent on her care, and who might themselves contribute to her support. ,/p>

Or nephews. The word nephew now commonly means the son of a brother or sister. Formerly the English word also meant grandchildren, or descendants of any description. Webster. The Greek word here ekgona—has the latter meaning. It denotes those sprung from or born of; and then descendants of any kind—sons, daughters, grandchildren. The Greek word would not, in fact, properly include nephews and nieces. It embraces only those in a direct line.

Let them learn first to show piety at home. Marg., "or kindness." That is, let the children and grandchildren learn to do this. Let them have an opportunity of performing their duty towards their aged parent or grandparent. Do not receive such a widow among the poor and dependent females of the church, to be maintained at public expense, but let her children support her. Thus they will have an opportunity of evincing Christian kindness, and of requiting her for her care? This the apostle calls "showing piety"—eusebein that is, filial piety; piety towards a parent by providing for the wants of that parent in advanced age. The word is commonly used to denote piety towards God, but it is also used to denote proper reverence and respect for a parent. Robinson.

And to requite their parents. To repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but still a child should feel it a matter of sacred obligation to do as much towards it as possible.

For that is good and acceptable before God. It is a duty everywhere enjoined. Comp. See Barnes "Mt 15:5-7; Eph 6:1,2".

{1} "show piety" "kindness"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 5

Verse 5. A widow indeed, and desolate. The word rendered desolate means solitary, alone. It does not necessarily imply the idea of discomfort, which we attach to the word desolate. The sense is, that she had no children or other descendants; none on whom she could depend for support.

Trusteth in God. She has no one else to look to but God. She has no earthly reliance; and, destitute of husband, children, and property, she feels her dependence, and steadily looks to God for consolation and support.

And continueth in supplications and prayers night and day. Continually. See Barnes "1 Ti 2:1".

See also the description of Anna in Lu 2:36,37. The apostle regards this as one of the characteristics of those who were "widows indeed," whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be intrusted.

{*} "desolate" "left alone"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 6

Verse 6. But she that liveth in pleasure. Marg., delicately. The Greek word spatalaw occurs nowhere else in the New Testament, except in Jas 5:5: "Ye have lived in pleasure on the earth." It properly means to live in luxury, voluptuously; to indulge freely in eating and drinking; to yield to the indulgence of the appetites. It does not indicate grossly criminal pleasures; but the kind of pleasure connected with luxurious living, and with pampering the appetites. It is probable that in the time of the apostle, there were professedly Christian widows who lived in this manner—as there are such professing Christians of all kinds in every age of the world.

Is dead while she liveth". To all the proper purposes of life she is as if she were dead. There is great emphasis in this expression, and nothing could convey more forcibly the idea that true happiness is not to be found in the pleasures of sense. There is nothing in them that answers the purposes of life. They are not the objects for which life was given, and as to the great and proper designs of existence, such persons might as well be dead.

{+} "liveth" "rioteth"

{b} "dead" Re 3:1

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 7

Verse 7. And these things give in charge. Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 8

Verse 8. But if any provide not for his own. The apostle was speaking 1 Ti 5:4 particularly of the duty of children towards a widowed mother. In enforcing that duty, he gives the subject, as he often does in similar cases, a general direction, and says that all ought to provide for those who are dependent on them, and that if they did not do this, they had a less impressive sense of the obligations of duty than even the heathen had. On the duty here referred to, comp. See Barnes "Ro 12:17; 2 Co 8:21".

The meaning is, that the person referred to is to think beforehand pronoei of the probable wants of his own family, and make arrangements to meet them. God thus provides for our wants; that is, he sees beforehand what we shall need, and makes arrangements for those wants by long preparation. The food that we eat, and the raiment that we wear, he foresaw that we should need, and the arrangement for the sup- ply was made years since, and to meet these wants he has been carrying forward the plans of his providence in the seasons; in the growth of animals; in the formation of fruit; in the bountiful harvest. So, according to our measure, we are to anticipate what will be the probable wants of our families, and to make arrangements to meet them. The words 'his own,' refer to those who are naturally dependent on him, whether living in his own immediate family or not. There may be many distant relatives naturally dependent on our aid, besides those who live in our own house.

And especially for those of his own house. Marg., kindred. The word house, or household, better expresses the sense than the word kindred. The meaning is, those who live in his own family. They would naturally have higher claims on him than those who did not. They would commonly be his nearer relatives, and the fact, from whatever cause, that they constituted his own family, would lay the foundation for a strong claim upon him. He who neglected his own immediate family would be more guilty than he who neglected a more remote relative.

He hath denied the faith. By his conduct, perhaps, not openly. He may still be a professor of religion and do this; but he will show that he is imbued with none of the spirit of religion, and is a stranger to its real nature. The meaning is, that he would, by such an act, have practically renounced Christianity, since it enjoins this duty on all. We may hence learn that it is possible to deny the faith by conduct as well as by words; and that a neglect of doing our duty is as real a denial of Christianity as it would be openly to renounce it. Peter denied his Lord in one way, and thousands do the same thing in another. He did it in words; they by neglecting their duty to their families, or their duty in their closets, or their duty in attempting to send salvation to their fellow-men, or by an openly irreligious life. A neglect of any duty is so far a denial of the faith.

And is worse than an infidel. The word here does not mean an infidel, technically so called, or one who openly professes to disbelieve Christianity, but any one who does not believe; that is, any one who is not a sincere Christian. The word, therefore, would include the heathen, and it is to them, doubtless, that the apostle particularly refers. They acknowledged the obligation to provide for their relatives. This was one of the great laws of nature written on their hearts, and a law which they felt bound to obey. Few things were inculcated more constantly by heathen moralists than this duty. Galgacus, in Tacitas, says, "Nature dictates that to every one, his own children and relatives should be most dear." Cicero says, "Every man should take care of his own family"—suos quisque debet tueri. See Rosenmuller, in loc., and also numerous examples of the same kind quoted from Apuleius, Cicero, Plutarch, Homer, Terence, Virgil, and Servius, in Priceaus, in loc. The doctrine here is,

(1.) that a Christian ought not to be inferior to an unbeliever in respect to any virtue;

(2.) that in all that constitutes true virtue he ought to surpass him;

(3.) that the duties which are taught by nature ought to be regarded as the more sacred and obligatory from the fact that God has given us a better religion; and

(4.) that a Christian ought never to give occasion to an enemy of the gospel to point to a man of the world and say, "There is one who surpasses you in any virtue."

{a} "especially" Isa 58:7

{1} "own house" "kindred"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 9

Verse 9. Let not a widow be taken into the number. Marg., chosen. The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what "number" the widow is to be "taken," or for what purpose she is to be "chosen," but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the apostles Ac 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." "It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it." See Paley's Horae Paulinae, on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the, case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be regarded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.

Under threescore years old. For such reasons as those mentioned in 1 Ti 5:11-14.

Having been the wife of one man. There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another. See Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in 1 Ti 3:2. See Barnes "1 Ti 3:2".

Doddridge, Clarke, and others, suppose that it means, "who had lived in conjugal fidelity to her husband." The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly 1 Ti 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are—

(1.) That this is the interpretation most naturally suggested by the phrase;

(2.) that it agrees better with the description of the one that was to be enrolled among the "number"—those who were "widows indeed" —as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again;

(3.) that, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honour attached to one who did not do it, which would not be felt for one who did. Comp. Lu 2:36,37. "She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years." The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow.

(4.) Among the heathen, it was regarded as especially honourable to have been married to but one man, and such widows wore the Pudicitia Coronam, or crown of chastity. Val. Max. L. i. e. ii. Comp. Livy, L. x. e. 23. See Whitby.

(5.) As these persons were not only to be maintained by the church, but appear also to have been intrusted with an office of guardianship over the younger females, it was of importance that they should have such a character that no occasion of offence should be given, even among the heathen; and, in order to that, Paul gave direction that only those should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as "widows indeed." I cannot doubt, therefore, that he meant to exclude those from the number here referred to who had been married the second time.

{2} "be taken into the number" "chosen"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 10

Verse 10. Well reported of for good works. Of good character or reputation. See Barnes "1 Ti 3:7".

If she have brought up children. Either her own or others. The idea is, if she has done this in a proper manner.

If she have lodged strangers. If she has been characterized by hospitality—a virtue greatly commended in the Scriptures. Comp. See Barnes "1 Ti 3:2"

If she have washed the saints' feet. It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind—such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest, Ge 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, any more than he does to the act of bringing up children as a religious rite. See Barnes "Joh 13:1" and following.

If she have relieved the afflicted. If it has been her character that she was ready to furnish relief to those who were in distress.

If she have diligently followed every good work. This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavour to promote every good object, and though from peculiar circumstances, and peculiar dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.

{b} "lodged" Ac 16:15

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 11

Verse 11. But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

For when they have begun to wax wanton against Christ. There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation was made. The word wanton then meant wandering or roving in gayety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous.—Webster. The Greek word here used, katastrhniazw, occurs nowhere else in the New Testament. The word strhniaw —however, is used twice, and is in both cases translated lived deliciously, Re 18:7,9. The word is derived from strhnov —strenos— (whence strenuous,) properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from strhnhv, strenes the adjective,—strong, stiff, hard, rough. The verb then means "to live strenuously, rudely," as in English, "to live hard;" also to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.

They will marry. It is clear from this that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted into that rank, as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.

{*} "refuse" "reject"

{+} "wanton against Christ" "To grow weary of the restraint of Christ"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 12

Verse 12. Having damnation. Or rather, having condemnation; or incurring guilt. This does not mean of necessity that they would lose their souls. See the phrase explained See Barnes "1 Co 11:29".

The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself, See Barnes "1 Ti 5:14, or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed"—who were supported by the church, and who were intrusted with a certain degree of care over the more youthful females—and then should leave that situation. It might give occasion for scandal; it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1 Ti 5:14, without having been thus admitted.

Because they have cast of their first faith. This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God, 1 Ti 5:5,) and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows" in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a reviving love of the world, and under the influence of this they would be disposed to enter into the married relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon them.

{++} "damnation" "condemnation"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 13

Verse 13. And withal. In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared, which it is desirable to avoid.

They learn to be idle. That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of those more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to, there would be danger of it.

Wandering about from house to house. A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.

Tattlers also. Literally, overflowing; then overflowing with talk—praters, triflers. They would learn all the news; become acquainted with the secrets of families; and of course indulge in much idle and improper conversation. Our word gossippers would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in 3 Jo 10; rendered, prating against.

And busybodies. See Barnes "2 Th 3:11".

The word means, probably, working all round, over-doing, and then an intermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbours. No one likes to be wholly idle; and if any one is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.

Speaking things which they ought not. Revealing the concerns of their neighbours; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were intrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighbourhood, than those who have nothing to do.

{a} "not only idle" 2 Th 3:11

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 14

Verse 14. I will therefore. I give it as my opinion; or this is my counsel. See Barnes "1 Co 7:6,10,40".

That the younger women marry. The word women is not expressed or necessarily implied in the original—newterav—and it is evident that the apostle here had particular reference to widows, and that the injunction should be understood as relating to them. We are not to suppose that he gives this as an absolute and universal command, for it might not always be at the option of a widow to marry again, and it cannot be doubted that there may be cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. We may learn from this

(1.) that second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood;

(2.) that marriage itself is in a high degree honourable. How different are the views of the inspired apostle Paul about marriage from those of the Papists!

Bear children, guide the house. These words signify, says Bloomfield, to "exercise and occupy themselves in the duties of a wife." It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy.

Give none occasion to the adversary. The enemy of religion—the heathen or the infidel.

To speak reproachfully. Marg., for their railing. That is, on account of a life which would do no honour to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in 1 Ti 5:13. Every one who professes religion should so live as to give no occasion to an infidel, or a man of the world, to speak reproachfully of the cause of the Redeemer.

{1} "to speak reproachfully" "for their railing"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 15

Verse 15. For some are already turned aside after Satan. That is, some young widows. The meaning is, that in the respects above mentioned, 1 Ti 5:13, they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 16

Verse 16. If any man or woman that believeth. Christians are often simply called believers, because faith is the leading and most important act of their religion.

Have widows. Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them.

Let them relieve them. That is, let them support them. This was an obvious rule of duty. See Barnes "1 Ti 5:8".

Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.

That it may relieve, etc. That it may have the means of supporting those who are truly dependent. To require or expect the church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and friendless. In regard to these directions respecting widows, 1 Ti 5:3-16, we may remark in general, as the result of the exposition which has been given,

(1.) they were to be poor widows, who had not the means of support themselves.

(2.) They were, probably, to be not merely supported, but to be usefully employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members.

(3.) They were to be of such age and character that there would be security of stability and correctness of deportment; such that they would not be tempted to leave the situation, or to act so as to give occasion of reproach.

(4.) It is by no means certain that this was intended to be a permanent arrangement. It grew probably out of the peculiar customs respecting intercourse between the sexes in the oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different. Yet

(5.) the passage inculcates the general principle that the poor widows of the church are to be assisted, when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so likewise.

{*} "charged" "burdened"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 17

Verse 17. Let the elders that rule well. Gr. presbuteroi, Presbyters. The apostle had given full instructions respecting bishops, 1 Ti 3:1-7; deacons, 1 Ti 3:8-13; widows, 1 Ti 5:3-16; and he here proceeds to describe the duty of the church towards those who sustain the office of elder. The word used—elder or presbyter—properly refers to age, and is then used to denote the officers of the church, probably because the aged were at first intrusted with the administration of the affairs of the church. The word was in familiar use among the Jews to denote the body of men that presided in the synagogue. See Barnes "Mt 15:2" See Barnes "Ac 11:30" See Barnes "Ac 15:2".

That rule well. Presiding well, or well managing the spiritual interests of the church. The word rendered rule —proestwtev — is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5,7; to an apostle, 1 Pe 5:1; and is such a word as would apply to any officers to whom the management and government of the church was intrusted. On the general subject of the rulers in the church, See Barnes "1 Co 12:28".

It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding elders. See, on this subject, Whately's "Kingdom of Christ delineated," pp.84-86. The language here seems to have been taken from such an Organization. On the Jewish synagogue, See Barnes "Mt 4:23".

Be counted worthy of double honour. Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office. Comp. 1 Th 5:12,13. From the quotation which is made in 1 Ti 5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support. See Barnes "1 Co 9:1, and following.

Especially they who labour in word and doctrine. In preaching and instructing the people. From this it is clear that, while there were "elders" who laboured "in the word and doctrine," that is, in preaching, there were also those who did not labour "in the word and doctrine," but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of "teachers" See Barnes "Ro 12:7" See Barnes "1 Co 12:28" and a part may have been employed in managing other concerns of the church, and yet all were regarded as the proestwtev presbuteroi—or "elders presiding over the church." It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permanent officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was intrusted the whole business of the instruction and government of the church, and they performed the various parts of the duty as they had ability. Those among them who "laboured in the word and doctrine," and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.

{a} "elders" 1 Th 5:12,13

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 18

Verse 18. For the Scripture saith. This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the labouring ox, much more should due attention be paid to those who labour for the welfare of the church.

Thou shalt not muzzle the ox. See this passage explained, and its bearing on such an argument shown, See Barnes "1 Co 9:8".

See Barnes "1 Co 9:9" See Barnes "1 Co 9:10".

And, The labourer is worthy of his reward. This expression is found substantially in Mt 10:10; Lu 10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the. Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the "Gospel" in which it was found.

{c} "The Labourer" Lu 10:7.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 19

Verse 19. Against an elder. The word elder here seems to be used in the sense in which it is in the previous verse as relating to office, and not in the sense of an aged man, as in 1 Ti 5:1. The connection demands this interpretation.

Receive not an accusation. He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases. There is no reason, however, to suppose that he meant that he should hear them alone, or as a "bishop," for this direction does not make the supposition improper that others would be associated with him. It is just such counsel as would now be given to a Presbyterian or Congregational minister, or such as would be given to an associate justice in a court, on the supposition that a brother judge was at any time to be tried by him and his colleagues.

But before two or three witnesses. Marg., under. The meaning is, unless supported by the testimony of two or three persons, he was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these:

(1.) This was the requirement of the Jewish law in all cases, which had thus settled a principle which the apostle seems to have regarded as important, if not obligatory, under the Christian dispensation. See De 17:6; 19:15. See Barnes "Joh 8:17" See Barnes "2 Co 13:1".

(2.) There would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, therefore, furnished important security for the innocent.

(3.) There might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important therefore that their rights should be guarded with anxious care. The ministers of religion often give offence to wicked men by their rebukes of sin, (comp. Mr 6:17-20;) wicked men would rejoice to see an accusation against them sustained; the cause of religion would be liable to suffer much when its ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to see religion disgraced.

(4.) The character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other men, but is of special value to the church, and to the cause of religion. It is the property of the church. The interests of religion depend much on it, and it should not be wantonly assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favour from the piety, experience, and talents of its public defenders. At the same time, however, the wicked, though in the ministry, should not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fair trial, he only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honour of religion, as well as simple justice, requires that he shall be punished as he deserves. He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of others; and such a man should not escape. There should be no "benefit of clergy," and neither a black coat, nor bands, nor the lawn should save a villain.

{1} "but before" "under"

{d} "two or three witnesses" De 19:15

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 20

Verse 20. Them that sin. That have been proved to have committed sin—referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.

Rebuke before all. Before all the church or congregation. The word rebuke properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and if the case demands it, of disowning the offending member or minister. This direction to "rebuke an offender before all," may be easily reconciled with the direction in 1 Ti 5:1, "Rebuke not an elder." The latter refers to the private and pastoral intercourse with an elder, and to the method in which he should be treated in such intercourse—to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated, who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation.

That others also may fear. That they be kept from committing the same offence. Comp. 1 Pe 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.

{a} "rebuke" Le 19:17

{b} "others also" De 13:11

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 21

Verse 21. I charge thee before God. Comp. Lu 16:28; Ac 20:21. The word rendered charge means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ. As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels. It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good. Comp. See Barnes "Heb 12:1".

No one can prove that the angels, and that the departed spirits of holy men are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of the departed father, mother, sister were fixed upon us, and as if we were encompasses by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us!

The word "elect" here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called elect because they are chosen of God unto salvation, (Eph 1:4,5;) and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and men, are unknown to us. Comp. Mt 11:25.

That thou observe these things. Probably referring to all the things which he had enjoined in the previous parts of the epistle.

Without preferring one before another. Marg., prejudice. The meaning is without previous judgment— cwriv prokrimatov—without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church, he should remember that all are brethren, and all, of whatever rank, colour, sex, or age, have equal rights.

Partiality. Gr., inclination or proclivity—that is, without being inclined to favour one party or person more than another. There should be no purpose to find one guilty, and another innocent; no inclination of heart towards one which would lead us to resolve to find him innocent; and no aversion for another which would make us resolve to find him guilty.

{c} "charge thee" 2 Ti 4:1

{d} "elect angels" Re 12:7-9

{1} "preferring" "prejudice"

{e} "before another" De 1:17

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 22

Verse 22. Lay hands suddenly on no man. Some have understood this of laying on hands to heal the sick (Koppe;) others of the laying on of hands to absolve penitents; but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty. See Barnes "1 Ti 4:14".

Comp. Ac 6:6; 8:17. The idea here is, that TimotHy should not be hasty in an act so important as that of introducing men to the ministry, he should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications, he should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and Congregationalists to those who are set apart to the sacred office, in reference to ordaining others.

Neither be partakers of other men's sins. This is evidently to be interpreted in connection with the injunction "to lay hands suddenly on no man." The meaning in this connection, is, that Timothy was not to become a participant in the sins of another by introducing him to the sacred office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. If we ordain a man to the office of the ministry who is known to be living in sin, or to cherish dangerous error, we become the patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which we may have, or which it may acquire from the influence of the sacred office of the ministry. Hence the importance of caution in investing any one with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other men. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to loan money, or a boat, or a horse, or a pistol, or a bowie-knife for an unlawful business; we are not to furnish capital for the slave trade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath.

Keep thyself pure. Particularly in regard to participation in the sins of others; generally, in all things—in heart, in word, in conduct.

{f} "Lay hands suddenly" Ac 13:3

{g} "partaker of other" 2 Jo 1:11

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 23

Verse 23. Drink no longer water.—There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this; Paul appears to have been suddenly impressed with the thought—a thought which is very likely to come over a man who is writing on the duties of the ministry—of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labour, care, and anxiety. The labours enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth: he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life. Comp. Mt 10:23. The phrase, "drink no longer water," is equivalent to "drink not water only." See numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.

But use a little wine. Mingled with the water—the common method of drinking wine in the East. See Robinson's Bibliotheca Sacra. i. 512, 513.

For thy stomach's sake. It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine.

And thine often infirmities. asyeneiav. Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies. In view of this passage, and as a further explanation of it, we may make the following remarks:

(1.) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties, Le 10:9,10. The same was the case among the Egyptian priests, Clarke. See Barnes "1 Ti 3:3".

It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same—"that ye may put difference between holy and unholy, and clean and unclean."

(2.) It is evident from this passage that Timothy usually drank water only, or that, in modern language, he was a "tee-totaller." He was, evidently, not in the habit of drinking wine, or he could not have been exhorted to do it.

(3.) He must have been a remarkably temperate youth to have required the authority of an apostle to induce him to drink even a little wine. See Doddridge. There are few young men so temperate as to require such an authority to induce them to do it.

(4.) The exhortation extended only to a very moderate use of wine. It was not to drink it freely; it was not to drink it at the tables of the rich and the great, or in the social circle; it was not even to drink it by itself; it was to use "a little," mingled with water—for this was the usual method. See Athaeneus Deipno. lib. ix. x. c. 7.

(5.) It was not as a common drink, but the exhortation or command extends only to its use as a medicine. All the use which can be legitimately made of this injunction—whatever conclusion may be drawn from other precepts—is, that it is proper to use a small quantity of wine for medicinal purposes.

(6.) There are many ministers of the gospel, now, alas! to whom under no circumstances could an apostle apply this exhortation—"Drink no longer water only." They would ask, with surprise, what he meant? whether he intended it in irony, and for banter—for they need no apostolic command to drink wine. Or if he should address to them the exhortation, "Use a little wine," they could regard it only as a reproof for their usual habit of drinking much. To many, the exhortation would be appropriate, if they ought to use wine at all, only because they are in the habit of using so much, that it would be proper to restrain them to a much smaller quantity.

(7.) This whole passage is one of great value to the cause of temperance. Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favoured the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no farther, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.

{a} "little wine" Pr 31:6

{*} "infirmities" "Thy frequent infirmities"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 24

Verse 24. Some men's sins are open beforehand. This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1 Ti 5:22 5:23

is to be regarded as a parenthesis. The apostle had given Timothy a charge 1 Ti 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.

Going before to judgment. Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such men, and Timothy should not be accessory to their being introduced into the office of the ministry.

And some men they follow after. That is, their character is not fully understood here. They conceal their plans. They practise deception. They appear different from what they really are. But the character of such men will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavoured to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favourable appearances at once, or on slight acquaintance, that they are qualified for the office—for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.

{b} "open beforehand" Ga 5:19

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 5 - Verse 25

Verse 25. Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

And they that are otherwise cannot be hid. That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the Divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character, with those mentioned in 1 Ti 5:24, whose "sins are open beforehand" for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise." They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in 1 Ti 5:24, "whose deeds follow after them." Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man's character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy 1 Ti 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavour to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.

Apart from the reference of this beautiful passage 1 Ti 5:24,25 to the ministry it contains truth important to all.

(1.) The character of many wicked men is now clearly known. No one has any doubt of it. Their deeds have gone before them and are recorded in the Books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.

(2.) The character of many wicked men is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view; and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.

(3.) There is a process steadily going forward for bringing out the real character of men, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will be seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow- hearted and base hypocrites.

(4.) Every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practise a deception on his final Judge.

(5.) There is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of men are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here; but the Divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.

(6.) The modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished, which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose, then, that all that is concealed and unknown in the world is evil.

(7.) There will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial—to the shame and confusion of the one class; to the joy and triumph of the other.

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 1

Analysis of the Chapter

This chapter embraces the following subjects of counsel and exhortation:—

(1.) The kind of instruction which was to be given to servants, 1 Ti 6:1-5. They were to treat their masters with all proper respect, 1 Ti 6:1; if their masters were Christians, they were, on that account, to serve them with the more fidelity, 1 Ti 6:2; and any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart.

(2.) The advantage of piety and of a contented mind, 1 Ti 6:6-8. The argument for this is, that we brought nothing into the world, and can carry nothing out; that our essential wants here are food and raiment; and that, having enough to make us comfortable, we should be content.

(3.) The evils of a desire to be rich, 1 Ti 6:9,10; evils seen in the temptations to which it leads; the passions which it fosters; and the danger to religion itself.

(4.) An exhortation to Timothy, as a minister of religion, to pursue higher and nobler objects, 1 Ti 6:11-16. He was

(a) to avoid these worldly things; he was

(b) to pursue nobler objects.

He was to follow after righteousness, and to fight the good fight of faith. To do this, he was to be encouraged by the assurance that the great and only Potentate would, in due time, place the crown on his head.

(5.) The duty of those who were rich—for it is supposed that some Christians will be rich, either by inheritance, or by prosperous business, 1 Ti 6:17-19. They are

(a) not to be proud;

(b) nor to trust in their riches so as to forget their dependence on God;

(c) to do good with their property; and

(d) to make their wealth the means of securing eternal life.

(6.) A solemn charge to Timothy to observe these things, and not to be turned from them by any of the arguments and objections of pretended science, 1 Ti 6:20,21.

Verse 1. Let as many servants. On the word here rendered servants— douloi—See Barnes "Eph 6:5".

The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this epistle was written, it would be applicable to slaves; if, any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery. Examine Mt 13:27; 20:27; Mr 10:44; Lu 2:29; Joh 15:15; Ac 2:18; 4:29; 16:17; Ro 1:1; 2 Co 4:5; Jude 1:1; Re 1:1; 2:20; 7:3.

The addition of the phrase "under the yoke," however, shows undoubtedly that it is to be understood here of slavery.

As are under the yoke. On the word yoke, See Barnes "Mt 11:29".

The phrase here properly denotes slavery, as it would not be applied to any other species of servitude. See Le 26:13. Dem. 322. 12. zugov doulosunhv Rob. Lex. It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden. Ac 15:10; Ga 5:1. It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or a child.

Count their own masters worthy of all honour. Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonour religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit towards his master who was not a Christian; he ought to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was—under the yoke of bondage—he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself. See Notes on 1 Co 7:21. Comp., on the passage before us, See Barnes "Eph 6:5" Eph 6:6-8 1 Pe 2:18.

That the name of God and his doctrine be not blasphemed. That religion be not dishonoured and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience and meekness, and forbearance in the endurance of all wrong—whether from private individuals, Mt 5:39-41; 1 Co 6:7; or under the oppressions and exactions of Nero, Ro 13:1-7; or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek," or that Paul regarded the government of Nero as a good government, —and as little do they prove that Paul or the Saviour approved of slavery.

{a} "servants" Eph 6:5

{*} "blasphemed" "evil spoken of"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 2

Verse 2. And they that have believing masters. Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellow-men in bondage, .and yet be a Christian, is, however, quite a different question. It is quite clear, from the New Testament, as well as from facts now, that God may convert men when pursuing any kind of wickedness. The effect of religion, however, in all cases, will be to lead them to cease to do wrong. It is by no means improbable that many of those who had owned slaves, in accordance with the prevailing custom in the Roman empire, may have been converted—for the fact that a man has been living a life of sin does not prevent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intimation that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution. Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the Christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man who was a slave-holder might be converted, and be spoken of as a "believer," or a Christian. Many have been converted in similar circumstances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another question; and what was the duty of their "servants," or slaves, was another question still. It is only this latter question which the apostle is here considering.

Not despise them, because they are brethren. Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes to neglect, or, not to care for, Mt 6:24; Lu 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended that the effect of the master and the slave having both embraced religion would be to produce in the mind of the servant a want of respect and deference for his master. This danger was to be apprehended from the following causes:—

(1.) Christianity taught that all men were made of "one blood," and were by nature equal, Ac 17:26. It was natural, therefore, for the slave to infer that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate.

(2.) They were equal to them as Christians. Christianity taught them that they were all "brethren" in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master.

(3.) Some, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of men by nature and by redemption, to produce discontent on the part of the slave. They may have endeavoured to embitter the feelings of the slaves towards their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. In opposition to this, the apostle would have Timothy teach that Christianity did not rudely assail the existing institutions of society, and especially did not teach those who were in subordinate ranks to be disrespectful to those above them.

But rather do them service. That is, serve them with more cheerfulness and alacrity than they did before the master was converted; or serve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant might look for better treatment at his hands. Comp. Notes on Eph 6:6.

Because they are faithful. That is, because they are believers, or are Christians -pistoi; the same word which in the beginning of the verse is rendered believing. It does not here mean that they were "faithful" to their servants or their God, but merely that they were Christians.

And beloved. Probably, "beloved of God;" for so the word is often used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if he were not thus beloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those above us the more in proportion to the excellency of their character.

Partakers of the benefit. That is, the benefit which the gospel imparts—for so the connection requires us to understand it. It cannot mean, as many have supposed, that they were "partakers of the benefit of the labours of the servant," or enjoyed the fruits of their labours,—for how could this be a reason for their treating them with the more respect? It would be rather a reason for treating them with less respect, because they were living on the avails of unrequited toil. But the true reason assigned is, that the master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, "they are partakers of, or are devoted to, the good cause." Rob. Lex. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavouring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.

{1} "faithful" "believing"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 3

Verse 3. If any man teach otherwise. Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what arguments they would employ to do it, It would seem probable that the arguments which would be employed would be such as these:—that God made all men equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a Christian brother in bondage, etc. From Undeniable principles it would seem that they drew the inference that slaves ought at once to assert their freedom; that they should refuse obedience to their masters; and that the tendency of their teaching was, instead of removing the evil by the gradual and silent influence of Christian principles, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that these persons were Jews. They were men given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers.

And consent not to wholesome words. Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils. Even the words of our Lord Jesus Christ. The doctrines of the Saviour—all of which tended to a quiet life, and to a patient endurance of wrongs. And to the doctrine which is according to godliness. Which tends to produce piety or religion; that is, the doctrine which would be most favourable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, would be unfavourable to the promotion of religion. Who can doubt it?

{a} "words" 2 Ti 1:13

{b} "according to godliness" Tit 1:1

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 4

Verse 4. He is proud. That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means properly to smoke, to fume; and then to be inflated, to be conceited, etc. The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles.

Knowing nothing. Marg., a fool. That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language, by saying that he knows nothing. See Barnes "1 Co 8:2".

But doting. Marg., sick. The Greek word— nosew —means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired no sound doctrine, but controversies about unimportant and unsubstantial matters—things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food.

Questions and strifes of words. The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers. See Barnes "1 Ti 1:6" See Barnes "1 Ti 1:7" See Barnes "Ac 18:15".

Whereof cometh envy. The only fruit of which is to produce envy. That is the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his superior knowledge or possessions. See Barnes "Ro 1:29".

Strife. Or contentions with those who will not readily yield to their opinions.

Railings. Harsh and abusive language towards those who will not concede a point—a common effect of disputes, and more commonly of disputes about small and unimportant matters, than of those which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions.

Evil surmisings. Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected peculiarly to exist on such a question as the apostle refers to here—the relation of a master and slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives.

{1} "knowing nothing" "a fool"

{a} "nothing" 2 Ti 1:13

{2} "doting" "sick"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 5

Verse 5. Perverse disputings. Marg., gallings one of another. In regard to the correct reading of this passage, see Bib. Repository, vol. iii pp. 61, 62. The word which is here used in the Received Text—paradiatribh—occurs nowhere else in the New Testament. It properly means mis-employment; then, idle occupation. (Rob. Lex.) The verb from which this is derived means to rub in pieces, to wear away; and hence the word here used refers to what was a mere wearing away of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in the passage, but the allusion is to inquiries or discussions that were of no practical value, but were a mere consumption of time. Comp. Koppe on the passage. The reading in the margin is derived from the common usage of the verb to rub, and hence our translators attached the idea of rubbing against each other, or of galling each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments" would better suit the meaning of the Greek than either of the phrases which our translators have employed.

Of men of corrupt minds. That is, of wicked hearts.

And destitute of the truth. Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.

Supposing that gain is godliness. That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any men do this? And what connection would this have with the subject under consideration—the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master; and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong

(1.) in making this a general maxim by which to judge of everything in religion; and

(2.) in so applying it as to produce insubordination and discontent in the minds of servants towards their masters; and

(3.) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity; but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain" to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among men—that "gain is godliness." The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make men prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.

From such withdraw thyself. That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such men, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage 1 Ti 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations." It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:

(1.) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience—showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues. At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it. See 1 Co 7:21.

(2.) That the ministers of religion should not labour to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free. Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him; or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favour of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.

(3.) The passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing" in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions—that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.

(4.) This passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.

(5.) This passage, therefore, furnishes no real support for slavery. It can no more be adduced in favour of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a pistov, or believer, prove that it would be right and desirable that he should continue that relation, any more than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business; or than the conversion of the Ephesians who "used curious arts," Ac 19:19,) proved that it would have been proper for them to continue in that employment. Men who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.

{3} "perverse disputings" "gallings one of another"

{b} "from such withdraw" Tit 1:1

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 6

Verse 6. But godliness. Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition.

With contentment. This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind—or a mind acquiescing in the allotments of life—is to be regarded as the real gain." Tindal gives substantially the same interpretation: "Godliness is great riches, if a man be content with that he hath." Coverdale,—" Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath." The word which is used here—autarkeia —means, properly, self-sufficiency, and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.

{a} "godliness with contentment" Pr 15:16

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 7

Verse 7. For we brought nothing into this world, etc. A sentiment very similar to this occurs in Job 1:21; and it would seem probable that the apostle had that passage in his eye. See Barnes "Job 1:21".

Numerous expressions of this kind occur in the classic writers. See Wetstein, in loc., and Pricaeus, in loc., in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world; no clothing, no jewels, no gold; and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual wants are supplied; for this is really all that we need, and all that the world is toiling for.

We can carry nothing out. Comp. Ps 49:17. "For when he [the rich man] dieth, he shall carry nothing away; his glory shall not descend after him."

{b} "it is certain" Ps 49:17

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 8

Verse 8. And having food and raiment. "Food and raiment," here, seem to be used to denote supplies for our wants in general. It is not uncommon to denote the whole by a part, and as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those things which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches," or make wealth the object of our anxious pursuit. See Barnes "Php 4:11, See Barnes "Php 4:12".

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 9

Verse 9. But they that will be rich. Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should be contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase "will be rich," than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich— oi boulomenoi. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation. That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be all honest man.

And a snare. Birds are taken in a snare, and wild beasts were formerly. See Barnes "Job 18:8, See Barnes "Job 18:9".

The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire, become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so lettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Pr 28:20.

And into many foolish and hurtful lusts. Desires, such as the love of wealth creates. They are foolish—as being not such as an intelligent and immortal being should pursue; and they are hurtful—as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition. The word which is here rendered, drown buyizw means, to sink in the deep, or, to cause to sink; and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it, go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

{a} "will be rich" Pr 28:20

{*} "lusts" "been seduced"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 10

Verse 10. For the love of money is the root of all evil. That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot be traced to the love of money —the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying—" all sorts of evils grow out of the love of money." Similar expressions often occur in the classic writers. See Wetstein, in loc., and numerous examples quoted by Pricaeus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil," or that it is an evil at all. It is the 'love' of it which is the source of evil.

Which while some coveted after. That is, some who were professing Christians. The apostle is, doubtless, referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.

They have erred from the faith. Marg., been seduced. The Greek is, they have been led astray from; that is, they have been so deceived, as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.

And have pierced themselves through with many sorrows. With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful; and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through"—periepeiran—occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from peirw, and is made more emphatic by the addition of the preposition peri. The word peirw, peiro, means, properly, to pierce through from one end to another, and is applied to meat that is pierced through by the spit when it is to be roasted (Passow;) then it means, to pierce through and through. The addition of the preposition (peri) to the word, conveys the idea of doing this all round; of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.

{b} "love of money" Ex 23:8

{1} "erred" "been seduced"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 11

Verse 11. But thou, man of God, flee these things. These allurements of wealth, and these sad consequences which the love of gold produces.

But follow after righteousness, etc. Make these the grand object of your pursuit. On the virtues here enumerated, See Barnes "Ga 5:22" See Barnes "Ga 5:23".

{c} "O man of God" De 33:1

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 12

Verse 12. Fight the good fight of faith. The noble conflict in the cause of religion, See Barnes "Eph 6:10-17.

See Barnes "1 Co 9:26" See Barnes "1 Co 9:27".

The allusion is to the contests at the Grecian games.

Lay hold on eternal life. As the crown of victory that is held out to you. Seize this as eagerly as the competitors at the Grecian games laid hold on the prize. See Barnes "1 Co 9:25".

Whereunto thou art also called. That is, by the Spirit of God, and by the very nature of your profession. God does not 'call' his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are 'called' to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had 'called' them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honour to such a calling, if this had been the grand object which God had in view in converting them!

And hast professed a good profession before many witnesses. That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he, in his Christian life, had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion, of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider, is to bring to his remembrance that solemn hour when he publicly gave himself to God.

{d} "Fight the good fight" 2 Ti 4:7.

{e} "good profession" Heb 13:23

{+} "profession" "confessed a good profession"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 13

Verse 13. I give thee charge in the sight of God. See Barnes "1 Ti 5:21".

Who quickeneth all things. Who gives life to all. See Barnes "Eph 2:1".

It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say, that God is the source of life, and that as he had given life to Timothy—natural and spiritual—he had a right to require that it should be employed in his service; and that, if, in obedience to this charge and in the performance of his duties, he should be required to lay down his life, he should bear in remembrance, that God had power to raise him up again. This is more distinctly urged in 2 Ti 2:8-10.

And before Christ Jesus. As in the presence of Christ, and stimulated by his example.

Who before Pontius Pilate witnessed a good confession. Marg., profession. The same Greek word is used which in 1 Ti 6:12 is translated profession. The reference is to the fact that the Lord Jesus, when standing at the bar of Pilate, who claimed to have power over his life, did not shrink from an open avowal of the truth. Joh 18:36,37. Nothing can be better fitted to preserve our minds steadfast in the faith, and to enable us to maintain our sacred vows in this world when allured by temptation, or when ridiculed for our religion, than to remember the example of the Lord Jesus. Let us place him before us as he stood at the bar of Pilate—threatened with death in its most appalling form, and ridiculed for the principles which he maintained; let us look on him, friendless and alone, and see with what seriousness, and sincerity, and boldness, he stated the simple truth about himself, and we shall have one of the best securities that we can have, that we shall not dishonour our profession. A clear view of the example of Christ our Saviour, in those circumstances, and a deep conviction that his eye is upon us to discern whether we are steadfast as he was, will do more than all abstract precepts to make us faithful to our Christian calling.

{a} "charge" 1 Ti 5:21

{*} "quickeneth all things" "Giveth life to all"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 14

Verse 14. That thou keep this commandment. Referring particularly to the solemn injunction which he had just given him, to "fight the good fight of faith," but perhaps also including all that he had enjoined on him.

Without spot. It seems harsh, and is unusual, to apply the epithet— "without spot"—aspilov—to a command or doctrine, and the passage may be so construed that this may be understood as referring to Timothy himself—" That thou keep the commandment so that thou mayest be without spot and unrebukeable." See Bloomfield, Crit. Dig., in loc. The word here rendered "without spot," occurs in the New Testament only here, and in Jas 1:27; 1 Pe 1:19; 2 Pe 3:14.

It means without any stain or blemish; pure. If applied here to Timothy, it means that he should so keep the command that there would be no stain on his moral character; if to the doctrine, that that should be kept pure.

Unrebukeable. So that there be no occasion for reproof or reproach. See Barnes "Php 2:15".

Until the appearing of our Lord Jesus Christ. See Barnes "1 Th 2:19" See Barnes "1 Th 4:16" See Barnes "1 Th 5:23".

{c} "unrebukeable" Php 2:15

{d} "appearing" 1 Th 5:23

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 15

Verse 15. Which in his times he shall show. Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to men. See Barnes "Ac 1:7".

Who is the blessed and only Potentate. God who is the Ruler over all. The word used here—dunasthv—means one who is mighty, Lu 1:52, then a prince or ruler. Comp. Ac 8:27. It is applied here to God as the mighty ruler over the universe.

The King of kings. Who claims dominion over all the kings of the earth. In Re 17:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.

Lord of lords. The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.

{e} "blessed" 1 Ti 1:17

{f} "King of Kings" Re 17:14

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 17

Verse 17. Charge them that are rich in this world, that they be not high-minded. One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better men, or any nearer heaven, because they are wealthy. Property really makes no distinction in the great things that pertain to character and salvation. It does not necessarily make one wise, or learned, or great, or good. In all these things the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to arrange things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the "beggar that lies at his gate;" and he will see ample reason why he should not be proud.

Nor trust in uncertain riches. Marg., The uncertainty of. The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependence can be placed on them in the emergencies of life. He who is rich to-day, has no security that he will be tomorrow; and if he shall be rich tomorrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonies of death, can derive no advantage from the fact that he is richer than other men. See Barnes "Lu 12:16"

and Lu 12:17-21. That against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to "trust" in his riches, and to suppose that he needs nothing more. Comp. Lu 12:19. He feels that he is not dependent on fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches, (comp. Pr 23:5,) and that he is furnishing so many instructive lessons in his providence, showing how easily riches may suddenly vanish away.

But in the living God.

(1.) He is able to supply all our wants, and to do for us what riches cannot do; and

(2) he never changes, or leaves those who put their trust in him. He is able to meet our wants if in the flames, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wherever we may be in the eternal world.

Who giveth us richly all things to enjoy. The meaning of this seems to be, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should therefore trust in him. He has not merely given wealth for the comfort of men, but he has given everything; and he on whom so many and so great blessings have been bestowed for his comfort, should trust in the great Benefactor himself, and not rely merely on one of his gifts. Comp. See Barnes "1 Co 3:21" See Barnes "1 Co 1:22" See Barnes "1 Co 1:23".

{j} "trust" Ps 62:10

{k} "enjoy" Ec 5:18,19

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 18

Verse 18. That they do good. On the duty enjoined in this verse, See Barnes "Ga 6:10; Heb 13:16".

That they be rich in good works. "That their good works may be as abundant as their riches."

Ready to distribute. To divide with others. Comp. Ac 4:34. The meaning is that they should be liberal, or bountiful.

Willing to communicate. Marg., or sociable. The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable. See Barnes "Heb 13:16".

Comp. the argument of Paul in 2 Co 8:13-15, See Barnes "2 Co 8:13" See Barnes "2 Co 8:14, See Barnes "2 Co 8:15".

{1} "willing to communicate" "sociable"

{*} "communicate" "bestow"

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 19

Verse 19. Laying up in store for themselves, etc. The meaning of this verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honour in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. See the sentiment in this verse explained at length See Barnes "Lu 16:9".

{a} "lay hold" Php 3:14

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 20

Verse 20. Keep that which is committed to thy trust. All that is entrusted to you, and to which reference has been particularly made in this epistle. The honour of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suffer it to be wrested from him.

Avoiding profane and vain babblings. Gr., "Profane, empty words." The reference is to such controversies and doctrines as tended only to produce strife, and were not adapted to promote the edification of the church. See Barnes "1 Ti 1:4" See Barnes "1 Ti 4:7".

And oppositions of science falsely so called. Religion has nothing to fear from true science, and the minister of the gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as that is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman's Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being "knowledge" or "science." There was much of this in the world at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.

{b} "profane" Tit 1:14

THE FIRST EPISTLE OF PAUL TO TIMOTHY - Chapter 6 - Verse 21

Verse 21. Which some professing. Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.

Have erred concerning the faith. See Barnes "1 Ti 1:6" See Barnes "1 Ti 1:7" See Barnes "1 Ti 6:10".

Grace be with thee. See Barnes "Ro 1:7".

On the subscription at the close of this epistle, see Intro. para. 2. It is, like the other subscriptions at the close of the epistles, of no authority.

{c} "erred" 2 Ti 2:18.

This article is provided as a ministry of Third Millennium Ministries (Thirdmill). If you have a question about this article, please email our Theological Editor. If you would like to discuss this article in our online community, please visit the RPM Forum.

Subscribe to RPM RPM subscribers receive an email notification each time a new issue is published. Notifications include the title, author, and description of each article in the issue, as well as links directly to the articles. Like RPM itself, subscriptions are free. Click here to subscribe.