1 Timothy 5-6

Respect must be paid to the dignity of years and place. The younger, if faulty, must be rebuked, not as desirous to find fault with them, but as willing to make the best of them. There is need of much meekness and care in reproving those who deserve reproof.

Honour widows that are widows indeed, relieve them, and maintain them. It is the duty of children, if their parents are in need, and they are able to relieve them, to do it to the utmost of their power. Widowhood is a desolate state; but let widows trust in the Lord, and continue in prayer. All who live in pleasure, are dead while they live, spiritually dead, dead in trespasses and sins. Alas, what numbers there are of this description among nominal Christians, even to the latest period of life! If any men or women do not maintain their poor relations, they in effect deny the faith. If they spend upon their lusts and pleasures, what should maintain their families, they have denied the faith, and are worse than infidels. If professors of the gospel give way to any corrupt principle or conduct, they are worse than those who do not profess to believe the doctrines of grace.

Every one brought into any office in the church, should be free from just censure; and many are proper objects of charity, yet ought not to be employed in public services. Those who would find mercy when they are in distress, must show mercy when they are in prosperity; and those who show most readiness for every good work, are most likely to be faithful in whatever is trusted to them. Those who are idle, very seldom are only idle, they make mischief among neighbours, and sow discord among brethren. All believers are required to relieve those belonging to their families who are destitute, that the church may not be prevented from relieving such as are entirely destitute and friendless.

Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage. (1Ti 6:6-10)

Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.

It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.

Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.

an elder--in age; probably not an elder in the ministry; these latter are not mentioned till 1Ti 5:17, "the elders that rule." Compare Ac 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 2Ti 4:2. entreat--exhort. as brethren--and therefore equals; not lording it over them (1Pe 5:1-3).

Different Classes in the Church.

with all purity--respectful treatment of the other sex will promote "purity."

Honour--by setting on the church roll, as fit objects of charitable sustenance (1Ti 5:9, 17, 18; Ac 6:1). So "honor" is used for support with necessaries (Mt 15:4, 6; Ac 28:10). widows indeed--(1Ti 5:16). Those really desolate; not like those (1Ti 5:4) having children or relations answerable for their support, nor like those (in 1Ti 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (1Ti 5:5). Care for widows was transferred from the Jewish economy to the Christian (De 14:29; 16:11; 24:17, 19).

if any widow have children--not "a widow indeed," as having children who ought to support her. nephews--rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20]. let them--the children and descendants. learn first--ere it falls to the Church to support them. to show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church. parents--Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them. good and--The oldest manuscripts omit. The words are probably inserted by a transcriber from 1Ti 2:3.

widow indeed, and desolate--contrasted with her who has children or grandchildren to support her (1Ti 5:4). trusteth in God--perfect tense in Greek, "hath rested, and doth rest her hope in God." 1Ti 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (1Ti 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, 1Ti 4:10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (1Co 7:33, 34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lu 2:36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (1Ti 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo]. in supplications and prayers--Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on 1Ti 2:1; Php 4:6). night and day--another coincidence with Luke (Lu 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Re 12:10).

she that liveth in pleasure--the opposite of such a widow as is described in 1Ti 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on Jas 5:5). dead while she liveth--dead in the Spirit while alive in the flesh (Mt 8:22; Eph 5:14).

these things--just now spoken (1Ti 5:5, 6). that they may be blameless--namely, the widows supported by the Church.

But--reverting to 1Ti 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel]. worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mt 5:46, 47). He has less excuse with his greater light than the infidel who may break the laws of nature.

Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Ac 9:41. Dorcas herself was such a one. As it was expedient (see on 1Ti 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in 1Ti 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (1Ti 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 1Ti 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 1Ti 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (1Ti 5:3, 4). wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 1Ti 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.

for good works--Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to 1Ti 3:7, as to the bishop or presbyter, "He must have a good report of them which are without." if--if, in addition to being "well reported of." she ... brought up children--either her own (1Ti 3:4, 12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families. lodged strangers--1Ti 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters. washed ... saints' feet--after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians. relieved the afflicted--whether by pecuniary or other relief. followed ... good--(1Th 5:15; compare instances in Mt 25:35, 36).

younger--than sixty years old (1Ti 5:9). refuse--to take on the roll of presbyteress widows. wax wanton--literally, "over-strong" (2Ch 26:16). against Christ--rebelling against Christ, their proper Bridegroom [Jerome]. they will--Greek, "they wish"; their desire is to marry again.

Having--Bringing on themselves, and so having to bear as a burden (Ga 5:10) judgment from God (compare 1Ti 3:6), weighing like a load on them. cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 1Ti 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Co 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 1Ti 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Co 7:32, 34).

withal--"at the same time, moreover." learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle. wandering--Greek, "going about." from house to house--of the members of the Church (2Ti 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact]. tattlers--literally "trifling talkers." In 3Jo 10, translated "prating." busybodies--mischievously busy; inconsiderately curious (2Th 3:11). Ac 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin]. speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford]. which they ought not--(Tit 1:11).

younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (1Ti 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (1Ti 5:11-13). The precept here that they should marry again is not inconsistent with 1Co 7:40; for the circumstances of the two cases were distinct (compare 1Co 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1Ti 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom]. bear children--(1Ti 2:15); thus gaining one of the qualifications (1Ti 5:10) for being afterwards a presbyteress widow, should Providence so ordain it. guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man (1Ti 2:12). give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians. the adversary--of Christianity, Jew or Gentile. Php 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (1Ti 5:15). to speak reproachfully--literally, "for the sake of reproach" (1Ti 3:7; 6:1; Tit 2:5, 10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].

For--For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1Ti 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1Ti 5:14). "Satan finds some mischief still for the idle hands to do."

If any ... have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 1Ti 5:3, 4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, 1Ti 5:11, 13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," 1Ti 5:10, thus qualifying herself for being afterwards a widow-presbyteress). let them--rather as Greek, "let him," or "her"; "let such a one" (1Ti 5:10). be charged--literally, "be burdened" with their support. widows indeed--really helpless and friendless (1Ti 5:3, 4).

The transition from the widow presbyteresses (1Ti 5:9) to the presbyters here, is natural. rule well--literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. be counted worthy of double honour--that is, the honor which is expressed by gifts (1Ti 5:3, 18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (1Co 9:14; Ga 6:6; 1Th 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (Re 18:6). specially they who labour in the word and doctrine--Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.

the scripture--(De 25:4; quoted before in 1Co 9:9). the ox that treadeth out--Greek, An ox while treading. The labourer is worthy of his reward--or "hire"; quoted from Lu 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from De 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Against an elder--a presbyter of the Church. receive not--"entertain not" [Alford]. but before two or three witnesses--A judicial conviction was not permitted in De 17:6; 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Joh 8:17; 2Co 13:1; 1Jo 5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.

Them that sin--whether presbyters or laymen. rebuke before all--publicly before the Church (Mt 18:15-17; 1Co 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated. others ... fear--that other members of the Church may have a wholesome fear of offending (De 13:11; Ac 5:11).

I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1). before--"in the presence of God." Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels elect angels--an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9). these things--the injunctions, 1Ti 5:19, 20. without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24. partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

Lay hands--that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here. suddenly--hastily: 1Ti 5:24, 25 show that waiting for a time is salutary. neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.

no longer--as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (1Ti 3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on 1Co 16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.

Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1Ti 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment. going before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Co 4:5; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.

servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters. their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect. all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Eph 5:22). that the name of God--by which Christians are called. blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?

Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.

And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)." but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service. These things teach--(1Ti 4:11; Tit 2:15).

teach otherwise--than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.

He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7). doting about--literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes. questions--of controversy. strifes of words--rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9). evil surmisings--as to those who are of a different party from themselves.

Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again. corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15). destitute of the truth--(Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger]. supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version. from such withdraw thyself--omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.

But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Php 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (1Ki 17:1-16; Ps 37:19; Isa 33:6, 16; Jer 37:21).

For--confirming the reasonableness of "contentment." and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).

And--Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5). having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (Isa 23:16). raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing. let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].

will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pr 28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17, 18; Ps 62:10). fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus. snare--a further step downwards (1Ti 3:7). He falls into "the snare of the devil." foolish--irrational. hurtful--to those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt. lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10). which--Greek, "whatever (lusts)." drown--an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7. destruction ... perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.

the love of money--not the money itself, but the love of it--the wishing to be rich (1Ti 6:9)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Ps 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Heb 12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition." coveted after--lusted after. erred from--literally, "have been made to err from the faith" (1Ti 1:19; 4:1). pierced--(Lu 2:35). with ... sorrows--"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).

But thou--in contrast to the "some" (1Ti 6:10). man of God--who hast God as thy true riches (Ge 15:1; Ps 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jas 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative. flee these things--namely, "the love of money" with its evil results (1Ti 6:9, 10). follow after righteousness--(2Ti 2:22). godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12). love--by which "faith worketh." patience--enduring perseverance amidst trials. meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

Fight the good fight--Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Ps 60:4). lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life." also--not in the oldest manuscripts. professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4. before many witnesses--who would testify against thee if thou shouldest fall away [Bengel].

quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come. witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.

keep this commandment--Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2). without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Eph 5:27; Jas 1:27; 2Pe 3:14). until the appearing of ... Christ--His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).

in his times--Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1). he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16). blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13). only--(Joh 17:3; Ro 16:27; Re 15:4). King of kings--elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).

Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54. dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Ps 104:2; 1Jo 1:5). no man hath seen--(Ex 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).

Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them. rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14. high-minded--often the character of the rich (see Ro 12:16). trust--Greek, "to have their trust resting." in ... in--rather, "upon ... upon," as the oldest manuscripts. uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret]. living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin]. who giveth--Greek, "affordeth." all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3). to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].

do good--like God Himself (Ps 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein. rich in good works--so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another. ready to distribute--free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others. willing to communicate--ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; Heb 13:16).

Laying up in store--"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18). good foundation--(See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9). that ... eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Ps 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."

Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated. O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies. keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man. that which is committed to thy trust--Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434]. avoiding--"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4). profane--(1Ti 4:7; 2Ti 2:16). vain--Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit. oppositions--dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23). science falsely so called--where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].

Which some professing--namely, professing these oppositions of science falsely so called. erred--(See on 1Ti 1:6; 1Ti 2:11)--literally, "missed the mark" (2Ti 3:7, 8). True sagacity is inseparable from faith. Grace--Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [Alford]. be with thee--He restricts the salutation to Timothy, as the Epistle was not to be read in public [Bengel]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with 2Ti 4:22; Tit 3:15. Amen--omitted in the oldest manuscripts.