0 THE FOURTH GROUP
THE PASTORAL EPISTLESFIRST TIMOTHYTITUSSECOND TIMOTHYA.D. 65 TO 68BY WAY OF INTRODUCTIONIt is necessary to discuss introductory matters concerning the three because they are common to them all. It is true that some modern scholars admit as Pauline the personal passages in 2Ti 1:15-18; 2Ti 4:9-22 while they deny the genuineness of the rest. But that criticism falls by its own weight since precisely the same stylistic characteristics appear in these admitted passages as in the rest and no earthly reason can be advanced for Paul's writing mere scraps or for the omission of the other portions and the preservation of these by a second century forger.The external evidence for the Pauline authorship is strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian, Theophilus, the Muratorian Canon). "Traces of their circulation in the church before Marcion's time are clearer than those which can be found for Romans and II Corinthians" (Zahn, Introduction to the N.T., tr. II, p. 85). Marcion and Tatian rejected them because of the condemnation of asceticism by Paul.Objections on internal grounds are made on the lines laid down by Baur and followed by Renan. They are chiefly four. The "most decisive" as argued by McGiffert (History of Christianity in the Apostolic Age, p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in Gal 5:22. Nowhere does Paul give a loftier word about faith than in 1Ti 1:12-17. Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot). A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.D. 64 and had only one Roman imprisonment. If Paul was executed A.D. 64, this objection has force in it, though Bartlet (The Apostolic Age) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for (Rom 15:24; Rom 15:28) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles. Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in The Problem of the Pastoral Epistles (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, hapax legomena are marked by an asterisk. At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N.T. (Pastoral hapax legomena) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in Philippians, and only 4 in Philemon. Parry (Comm., p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim., 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three. After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians. My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals.The conclusion of Lock is that "either they are genuine 'letters' or artificial 'Epistles'" (Int. Crit. Comm., p. XXV). If not genuine, they are forgeries in Paul's name (pseudepigraphic). "The argument from style is in favour of the Pauline authorship, that from vocabulary strongly, though not quite conclusively, against it" (Lock, Op. Cit., p. XXIX). I should put the case for the Pauline authorship more strongly than that and shall treat them as Paul's own. Parry (Comm., p. CXIII) well says: "It is not reasonable to expect that a private letter, addressed to a personal friend, for his own instruction and consideration, should exhibit the same features as a letter addressed to a community for public, oral communication."Special Books on the Pastoral Epistles (besides Introductions to the N.T., Apostolic History, Lives of Paul, the Epistles of Paul as a whole): Belser (1907), Bernard (Cambridge Gr. T., 1899), E. F. Brown (Westminster, 1917), Bowen (Dates of P. Letters, 1900), Dibelius (Handbuch, 1913), Ellicott (1883), P. Fairbairn, P. N. Harrison (Problem of the Past. Eps., 1921), Harvey (1890), Hesse (Die Entst., 1889), Humphreys (Camb. B., 1897), Huther (1890), H. J. Holtzmann (1880), James (Genuineness and Authorship of P. Eps., 1906), Kohler (Schriften N.T., 2 Aufl. 1907), Knabenbauer (1913), Kraukenberg (1901), Laughlin (Past. Eps. in Light of One Rom. Imp., 1905), Lilley (1901), W. Lock (Int. & Crit. Comm., 1924), Lutgert (Die Irrlehre d. P., 1909), Maier (Die Hauptprobleme d. P., 1910), Mayer (1913), Meinertz (1913), Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der Pastoralbriefe, 1930), Niebergall (Handbuch, 1909), Parry (1920), Plummer (Exp. B., 1896), Pope (1901), Riggenbach (1898), Stock (Plain Talks on, 1914), Strachan (Westm. N.T., 1910), von Soden (Hand-Comm., 1891), Wace (Sp. Comm., 1885), B. Weiss (Meyer Komm., ed. 5, 1886), White (Exp. Grk. T., 1910), Wohlenberg (Zahn's Komm._, 1906).FIRST TIMOTHYPROBABLY A.D. 65FROM MACEDONIABY WAY OF INTRODUCTIONAssuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti 1:3) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti 1:3), possibly to Philippi as he had hoped (Phi 2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.1 According to the commandment
( κατ' επιταγην). A late Koine word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in 1Co 7:6; 2Co 8:8; Rom 16:26; 1Ti 1:1; Tit 1:3. Paul means to say that he is an apostle under orders.Of God our Saviour ( θεου σωτηρος ημων). Genitive case with επιταγην. In the LXX σωτηρ (old word from σωζω for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to Luk 1:47; Jdg 1:25; 1Ti 1:3; 1Ti 2:3; 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4. In the other Epistles Paul uses it of Christ (Phi 3:20; Eph 5:23) as in 2Ti 1:10. In 2Pe 1:1 we have "our God and Saviour Jesus Christ" as in Tit 2:13.Our hope ( της ελπιδος ημων). Like Col 1:27. More than the author and object of hope, "its very substance and foundation" (Ellicott).2 True
( γνησιω). Legitimate, not spurious. Old word from γινομα, but Pauline only in N.T. (Phi 4:3; 2Co 8:8; Tit 1:4). In Phi 2:20 the adverb γνησιως occurs and of Timothy again.Christ Jesus ( Χριστου Ιησου). So twice already in verse 1Ti 1:1 and as usual in the later Epistles (Col 1:1; Eph 1:1).3 As I exhorted
( καθως παρεκαλεσα). There is an ellipse of the principal clause in verse 1Ti 1:4 ( so do I now not being in the Greek).To tarry ( προσμεινα). First aorist active infinitive of προσμενω, old verb, attributed by Luke to Paul in Act 13:43.That thou mightest charge ( ινα παραγγειληις). Subfinal clause with ινα and the first aorist active subjunctive of παραγγελλω, old verb, to transmit a message along ( παρα) from one to another. See 2Th 3:4; 2Th 3:6; 2Th 3:10. Lock considers this idiom here an elliptical imperative like Eph 4:29; Eph 5:33.Certain men ( τισιν). Dative case. Expressly vague (no names as in 1Ti 1:20), though Paul doubtless has certain persons in Ephesus in mind.Not to teach a different doctrine ( μη ετεροδιδασκαλειν). Earliest known use of this compound like κακοδιδασκαλειν of Clement of Rome. Only other N.T. example in 1Ti 6:3. Eusebius has ετεροδιδασκαλος. Same idea in Gal 1:6; 2Co 11:4; Rom 16:17. Perhaps coined by Paul.4 To give heed
( προσεχειν). With νουν understood. Old and common idiom in N.T. especially in Luke and Acts (Act 8:10). Not in Paul's earlier Epistles. 1Ti 3:8; 1Ti 4:1; 1Ti 4:13; Tit 1:14.To fables ( μυθοις). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2Pe 1:16; 1Ti 1:4; 1Ti 4:7; Tit 1:14; 2Ti 4:4.Genealogies ( γενεαλογιαις). Dative of old word, in LXX, in N.T. only here and Tit 3:9.Endless ( απεραντοις). Old verbal compound (from α privative and περαινω, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons.Questionings ( εκζητησεις). "Seekings out." Late and rare compound from εκζητεω (itself Koine word, Rom 3:11 from LXX and in papyri). Here only in N.T. Simplex ζητησις in Act 15:2; 1Ti 6:4; Tit 3:9; 2Ti 2:23.A dispensation ( οικονομιαν). Pauline word (1Co 9:17; Col 1:25; Eph 1:9; Eph 3:9; 1Ti 1:4), Luk 16:2-4 only other N.T. examples.In faith ( εν πιστε). Pauline use of πιστις.5 The end
( το τελος). See Rom 6:21; Rom 10:4 for τελος (the good aimed at, reached, result, end).Love ( αγαπη). Not "questionings." Rom 13:9. "Three conditions for the growth of love" (Parry): "Out of a pure heart" ( εκ καθαρας καρδιας, O.T. conception), "and a good conscience" ( κα συνειδησεως αγαθης, for which see Rom 2:25), "and faith unfeigned" ( κα πιστεως ανυποκριτου, late compound verbal in 2Co 6:6; Rom 12:9).6 Having swerved
( αστοχησαντες). First aorist active participle of αστοχεω, compound Koine verb (Polybius, Plutarch) from αστοχος ( α privative and στοχος, a mark), "having missed the mark." In N.T. only here, 1Ti 6:21; 2Ti 2:18. With the ablative case ων (which).Have turned aside ( εξετραπησαν). Second aorist passive indicative of εκτρεπω, old and common verb, to turn or twist out or aside. In medical sense in Heb 12:13. As metaphor in 1Ti 1:6; 1Ti 6:20; 2Ti 4:4.Vain talking ( ματαιολογιαν). Late word from ματαιολογος, only here in N.T., in the literary Koine.7 Teachers of the law
( νομοδιδασκαλο). Compound only in N.T. (here, Luk 5:17; Act 5:34) and ecclesiastical writers.Though they understand ( νοουντες). Concessive participle of νοεω, old verb (Eph 3:4; Eph 3:20).Neither what ( μητε α). Relative α (which things).Nor whereof ( μητε περ τινων). Here the interrogative τινων used in sense of relative ων. It may be regarded as the use of an indirect question for variety (Parry).They confidently affirm ( διαβεβαιουντα). Present middle indicative of the common Koine compound, in N.T. only here and Tit 3:8.8 If a man use it lawfully
( εαν τις αυτω χρητα). Condition of third class with εαν and present middle subjunctive of χραομα with instrumental case.9 Is not made for
( ου κειτα). The use of κειτα for τεθειτα (perfect passive of τιθημ) is a common enough idiom. See the same point about law in 1Ti 1:18-23; Rom 13:13. For "knowing this" ( ειδως τουτο) see Eph 5:5.Unruly ( ανυποτακτοις). Dative (like all these words) of the late verbal ( α privative and υποτασσω). In N.T. only here, Tit 1:6; Tit 1:10; Heb 2:8.Ungodly ( ασεβεσ). See Rom 4:5; Rom 5:6.Sinners ( αμαρτωλοις). See Rom 3:7.Unholy ( ανοσιοις). Common word ( α privative and οσιος. In N.T. only here and 2Ti 3:2.Profane ( βεβηλοις). Old word from βαινω, to go, and βηλος, threshold. See Heb 12:16.Murderers of fathers ( πατρολωιαις). Late form for common Attic πατραλωιαις (from πατηρ, father, and αλοιαω, to smite) only here in N.T.Murderers of mothers ( μητρολωιαις). Late form Attic μητραλωιαις. Only here in N.T.Manslayers ( ανδραφονοις). Old compound ( ανηρ, man, φονος, murder). Only here in N.T.10 For abusers of themselves with men
( αρσενοκοιταις). Late compound for sodomites. In N.T. only here and 1Co 6:9.Men-stealers ( ανδραποδισταις). Old word from ανδραποδιζω (from ανηρ, man, πους, foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon).Liars ( ψευσταις). Old word, see Rom 3:4.False swearers ( επιορκοις). Old word ( επι, ορκος, oath). Perjurers. Only here in N.T. For similar lists, see 1Co 5:11; 1Co 6:9; Gal 5:19; Rom 1:28; Rom 13:13; Col 3:5; Eph 5:5; 2Ti 3:2.The sound doctrine ( τη υγιαινουση διδασκαλια). Dative case after αντικειτα, for which verb see Gal 5:17 for the conflict between the Spirit and the flesh. "The healthful ( υγιαινω, old word for being well, as Luk 5:31; 3Jn 1:2, in figurative sense in N.T. only in the Pastorals) teaching." See Tit 1:9; 2Ti 4:3.11 Of the blessed God
( του μακαριου θεου). Applied to God only here and 1Ti 6:15, but in Tit 2:13 μακαριος occurs with ελπις (hope) of the "epiphany of our great God and Saviour Jesus Christ."Which was committed to my trust ( ο επιστευθην εγω). "with which ( ο accusative retained with first aorist passive verb επιστευθην) I was entrusted."12 I thank
( χαριν εχω). "I have gratitude to." Common phrase (Luk 17:9), not elsewhere in Paul.That enabled me ( τω ενδυναμωσαντ με). First aorist active articular participle of ενδυναμοω. Late verb, but regular Pauline idiom (Rom 4:20; Phi 4:13; Eph 6:10; 1Ti 1:12; 2Ti 4:17).Appointing me to his service ( θεμενος εις διακονιαν). Second aorist middle participle. Pauline phrase and atmosphere (Act 20:24; 1Co 3:5; 1Co 12:18; 1Co 12:28; 2Co 3:6; 2Co 4:1; Col 1:23; Col 3:7; 1Ti 4:6; 2Ti 4:5; 2Ti 4:11).13 Before
( το προτερον). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in Gal 4:13.Though I was ( οντα). Concessive participle agreeing with με.Blasphemer ( βλασφημον). Old word either from βλαξ (stupid) and φημη, speech, or from βλαπτω, to injure. Rare in N.T. but Paul uses βλασφημεω, to blaspheme in Rom 2:24.Persecutor ( διωκτης). So far found only here. Probably made by Paul from διωκω, which he knew well enough (Act 22:4; Act 22:7; Act 26:14; Gal 1:13; Gal 1:23; Phi 3:6; 2Ti 3:12).Injurious ( υβριστην). Substantive, not adjective, "an insolent man." Old word from υβριζω, in N.T. only here and Rom 1:30.I obtained mercy ( ελεηθην). First aorist passive indicative of ελεεω, old verb. See 2Co 4:1; Rom 11:30.Ignorantly ( αγνοων). Present active participle of αγνοεω, "not knowing." Old verb (Rom 2:4). In a blindness of heart.In unbelief ( εν απιστια). See Rom 11:20; Rom 11:25.14 Abounded exceedingly
( υπερεπλεονασεν). Aorist active indicative of the late and rare (Son 5:19 and in Herond.) compound υπερπλεοναζω (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω Paul used in Rom 5:20; Rom 6:1 and the kindred υπερεπερισσευσεν used also with η χαρις. Paul is fond of compounds with υπερ. For "faith in Christ Jesus" see Gal 3:26, for "faith and love in Christ Jesus" as here, see 2Ti 1:13.15 Faithful is the saying
( πιστος ο λογος). Five times in the Pastorals (1Ti 1:15; 1Ti 3:1; 1Ti 4:9; Tit 3:8; 2Ti 2:11). It will pay to note carefully πιστισ, πιστευω, πιστος. Same use of πιστος (trustworthy) applied to λογος in Tit 1:9; Rev 21:5; Rev 22:6. Here and probably in 2Ti 2:11 a definite saying seems to be referred to, possibly a quotation ( οτ) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in Joh 9:37; Joh 11:27; Joh 16:28; Joh 18:37. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in Luk 5:32; Joh 12:47.Acceptation ( αποδοχης). Genitive case with αξιος (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1Ti 4:9.Chief ( πρωτος). Not ην (I was), but ειμ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In 1Co 15:9 he had called himself "the least of the apostles" ( ελαχιστος των αποστολων). In Eph 3:8 he refers to himself as "the less than the least of all saints" ( τω ελαχιστοτερω παντων αγιων). On occasion Paul would defend himself as on a par with the twelve apostles (Gal 2:6-10) and superior to the Judaizers (2Co 11:5; 2Co 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Rom 7:24) as a persecutor of the church of God (Gal 1:13), of men and even women (Act 22:4; Act 26:11). He had sad memories of those days.16 In me as chief
( εν εμο πρωτω). Probably starts with the same sense of πρωτος as in verse 1Ti 1:15 (rank), but turns to order (first in line). Paul becomes the "specimen" sinner as an encouragement to all who come after him.Might shew forth ( ενδειξητα). First aorist middle subjunctive (purpose with ινα) of ενδεικνυμ, to point out, for which see Eph 2:7 (same form with ινα).Longsuffering ( μακροθυμιαν). Common Pauline word (2Co 6:6).For an ensample ( προς υποτυπωσιν). Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb υποτυποω (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See υποδειγμα in 2Pe 2:6.17 This noble doxology is a burst of gratitude for God's grace to Paul. For other doxologies see Gal 1:5; Rom 11:36; Rom 16:27; Phi 4:20; Eph 3:21; 1Ti 6:16. White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula" (a needless suggestion in view of Paul's wealth of doxologies seen above). For God's creative activity (King of the ages) see 1Co 10:11; Eph 2:7; Eph 3:9; Eph 3:11.Incorruptible
( αφθαρτω). As an epithet of God also in Rom 1:23.Invisible ( αορατω). Epithet of God in Col 1:15.The only God ( μονω θεω). So Rom 16:27; Joh 5:44; Joh 17:3.For ever and ever ( εις τους αιωνας των αιωνων). "Unto the ages of ages." Cf. Eph 3:21 "of the age of the ages."18 I commit
( παρατιθεμα). Present middle indicative of old and common verb, to place beside ( παρα) as food on table, in the middle to entrust (Luk 12:48) and used by Jesus as he was dying (Luk 23:46). Here it is a banking figure and repeated in 2Ti 2:2.According to the prophecies which went before on thee ( κατα τας προαγουσας επ σε προφητειας). Intransitive use of προαγω, to go before. When Timothy first comes before us (Act 16:2) "he was testified to" ( εμαρτυρειτο) by the brethren. He began his ministry rich in hopes, prayers, predictions.That by them thou mayest war the good warfare ( ινα στρατευη εν αυταις την καλην στρατειαν). Cognate accusative ( στρατειαν, old word from στρατευω, in N.T. only here and 2Co 4:4) with στρατευη (second person singular middle present subjunctive of στρατευω, old verb chiefly in Paul in N.T., 1Co 9:7; 2Co 10:3). As if in defensive armour.19 Holding faith and a good conscience
( εχων πιστιν κα αγαθην συνειδησιν). Possibly as a shield (Eph 6:16) or at any rate possessing (Rom 2:20) faith as trust and a good conscience. A leader expects them of his followers and must show them himself.Having thrust from them ( απωσαμενο). First aorist indirect middle participle of απωθεω, to push away from one. Old verb (see Rom 11:1).Made shipwreck ( εναυαγησαν). First aorist active indicative of ναυαγεω, old verb from ναυαγος (shipwrecked, ναυς, ship, αγνυμ, to break), to break a ship to pieces. In N.T. only here and 2Co 11:25.Concerning the faith ( περ την πιστιν). Rather, "concerning their faith" (the article here used as a possessive pronoun, a common Greek idiom).20 Hymenaeus
( Hυμεναιος). The same heretic reappears in 2Ti 2:17. He and Alexander are the chief "wreckers" of faith in Ephesus.Alexander ( Αλεξανδρος). Probably the same as the one in 2Ti 4:14, but not the Jew of that name in Act 19:33, unless he had become a Christian since then.I delivered unto Satan ( παρεδωκα τω Σατανα). See this very idiom ( παραδουνα τω Σατανα) in 1Co 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1Th 2:18; 1Co 5:11; 2Co 2:11), though it is an obscure matter.That they might be taught not to blaspheme ( ινα παιδευθωσιν μη βλασφημειν). Purpose clause with ινα and first aorist passive subjunctive of παιδευω. For this use of this common late verb, see 1Co 11:32; 2Co 6:9.1 First of all
( πρωτον παντων). Take with παρακαλω. My first request (first in importance).Intercessions ( εντευξεις). Late word (Polybius, Plutarch, etc.), only here in N.T. and 1Ti 4:5, though the verb εντυγχανω in Rom 8:27; Rom 8:34; Rom 11:2; Rom 11:25. The other three words for prayer are common (Phi 4:6).For all men ( υπερ παντων ανθρωπων). The scope of prayer is universal including all kinds of sinners (and saints).2 For kings
( υπερ βασιλεων). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting.And all them that are in high place ( κα παντων των εν υπεροχη οντων). Hυπεροχη is old word (from υπεροχος and this from υπερ and εχω), but in N.T. only here and 1Co 2:1.That we may lead ( ινα διαγωμεν). Purpose clause with present active subjunctive of διαγω, an old and common verb, but in N.T. only here and Tit 3:3.Tranquil ( ηρεμον). Late adjective from the old adverb ηρεμα (stilly, quietly). Here only in N.T.Quiet ( ησυχιον). Old adjective, once in LXX (Isa 66:2), in N.T. only here and 1Pe 3:4.Life ( βιον). Old word for course of life (not ζωη). So Luk 8:14.Gravity ( σεμνοτητ). Old word from σεμνος (Phi 4:8), in N.T. only here, 1Ti 3:4; Tit 2:7.3 Acceptable
( αποδεκτον). Late verbal adjective from αποδεχομα. In inscriptions and papyri. In N.T. only here and 1Ti 5:4.4 Willeth
( θελε). God's wish and will in so far as he can influence men.That all men should be saved ( παντας ανθρωπους σωθηνα). First aorist passive infinitive of σωζω with accusative of general reference. See 1Co 10:33; 2Co 5:18.To the knowledge ( εις επιγνωσιν). "The full knowledge" as in Col 1:6; Eph 4:13 (ten times in Paul). See 2Ti 3:7 for the whole phrase "full knowledge of the truth" ( αληθεια 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity.5 One God
( εις θεος). Regular Pauline argument for a universal gospel (Gal 3:20; Rom 3:30; Eph 4:6).One mediator ( εις μεσιτης). Late word (Polybius, Philo) from μεσος (middle), a middle man. In N.T. only here, Gal 3:20; Heb 8:6; Heb 9:15; Heb 12:24.Between God and men ( θεου κα ανθρωπων). Ablative case (though objective genitive may explain it) after μεσιτης (notion of separation) as in Rom 10:12; Heb 5:14.Himself man ( ανθρωπος). No "himself" ( αυτος) in the Greek.6 A ransom for all
( αντιλυτρον υπερ παντων). "A reminiscence of the Lord's own saying" (Lock) in Mat 20:28 (Mar 10:45) where we have λυτρον αντ πολλων. In the papyri υπερ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντ has more the idea of exchange and αντιλυτρον υπερ combines both ideas. Λυτρον is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον with the saying of Christ in mind (only one MS. of Psa 48:9 and Orph. Litt. 588). See Gal 1:4 "who gave himself for our sins."The testimony ( το μαρτυριον). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον in Rom 8:3.In its own times ( καιροις ιδιοις). Locative case as in 1Ti 6:15; Tit 1:3. See Gal 6:9 for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).7 For which
( εις ο). The testimony of Jesus in his self-surrender (verse 1Ti 2:6). See εις ο in 2Ti 1:11.I was appointed ( ετεθην εγω). First aorist passive indicative of τιθημ.Preacher and apostle ( κηρυξ κα αποστολος). In 2Ti 1:10 Paul adds διδασκαλος (herald, apostle, teacher) as he does here with emphasis. In Col 1:23 he has διακονος (minister). He frequently uses κηρυσσω of himself (1Co 1:23; 1Co 9:27; Gal 2:2; Rom 10:8).I speak the truth, I lie not ( αληθειαν λεγω, ου ψευδομα). A Pauline touch (Rom 9:1). Cf. Gal 1:20; 2Co 11:31. Here alone he calls himself "a teacher of the Gentiles," elsewhere apostle (Rom 11:13), minister (Rom 15:16), prisoner (Eph 3:1).8 I desire
( βουλομα). So Phi 1:12.The men ( τους ανδρας). Accusative of general reference with the infinitive προσευχεσθα. The men in contrast to "women" ( γυναικας) in 1Ti 2:9. It is public worship, of course, and "in every place" ( εν παντ τοπω) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now.Lifting up holy hands ( επαιροντας οσιους χειρας). Standing to pray. Note also οσιους used as feminine (so in Plato) with χειρας instead of οσιας. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See Luk 24:50. Adverb οσιως in 1Th 2:10 and οσιοτης in Eph 4:24.Without wrath and disputing ( χωρις οργης κα διαλογισμου). See Phi 2:14.9 In like manner that women
( οσαυτως γυναικας). Βουλομα must be repeated from verse 1Ti 2:8, involved in οσαυτως (old adverb, as in Rom 8:26). Parry insists that προσευχομενας (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 1Ti 2:11-15 (White).Adorn themselves ( κοσμειν εαυτας). Present active infinitive after βουλομα understood. Old word from κοσμος (arrangement, ornament, order, world). See Luk 21:5; Tit 2:10. See 1Co 11:5 for Paul's discussion of women's dress in public worship.In modest apparel ( εν καταστολη κοσμιω). Καταστολη is a late word (a letting down, καταστελλω, of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος is old adjective from κοσμος and means well-arranged, becoming. W. H. have adverb in margin ( κοσμιως).With shamefastness ( μετα αιδους). Old word for shame, reverence, in N.T. only here and Heb 12:28.Sobriety ( σωφροσυνης). Old word, in N.T. only here, verse 1Ti 2:15, and Act 26:15 (Paul also).Not with braided hair ( μη εν πλεγμασιν). Old word from πλεκω, to plait, to braid, for nets, baskets, here only in N.T. Cf. 1Pe 3:1 ( εμπλοκης).And gold ( εν χρυσιω). Locative case with εν repeated. Some MSS. read χρυσω. Both used for gold ornaments.Or pearls ( η μαργαριταις). See Mat 7:6 for this word.Or costly raiment ( η ιματισμω πολυτελε). Hιματισμος a common Koine word from ιματιζω, to clothe. Πολυτελης, old word from πολυς and τελος (great price). See Mar 14:3.10 Becometh
( πρεπε). Old word for seemly. Paul wishes women to wear "becoming" clothes, but θεοσεβειαν (godliness, from θεοσεβης, Joh 9:31, θεοσ, σεβομα, worship) is part of the "style" desired. Only here in N.T. Good dress and good works combined.11 In quietness
( εν ησυχια). Old word from ησυχιος. In N.T. only here, Act 22:2; 2Th 3:12.In all subjection ( εν παση υποταγη). Late word (Dion. Hal., papyri), in N.T. only here, 2Co 9:13; Gal 2:5. See 1Co 14:33-35.12 I permit not
( ουκ επιτρεπω). Old word επιτρεπω, to permit, to allow (1Co 16:7). Paul speaks authoritatively.To teach ( διδασκειν). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear.Nor to have dominion over a man ( ουδε αυθεντειν ανδρος). The word αυθεντεω is now cleared up by Kretschmer (Glotta, 1912, pp. 289ff.) and by Moulton and Milligan's Vocabulary. See also Nageli, Der Wortschatz des Apostels Paulus and Deissmann, Light, etc., pp. 88f. Αυτοδικεω was the literary word for playing the master while αυθεντεω was the vernacular term. It comes from αυτ-εντες, a self-doer, a master, autocrat. It occurs in the papyri (substantive αυθεντης, master, verb αυθεντεω, to domineer, adjective αυθεντικος, authoritative, "authentic"). Modern Greek has αφεντες = Effendi = "Mr."13 Was first formed
( πρωτος επλασθη). Note πρωτος, not πρωτον, first before Eve. First aorist passive indicative of πλασσω, old verb, in N.T. only here and Rom 9:20 (cf. Gen 2:7).14 Being beguiled
( εξαπατηθεισα). First aorist passive participle of εξαπατεω, old compound verb, in N.T. only by Paul (2Th 2:3; 1Co 3:18; 2Co 11:3; Rom 7:11; Rom 16:18; 1Ti 2:14). Not certain that εξ- here means "completely deceived" in contrast to simplex ( ουκ ηπατηθη) used of Adam, though possible.Hath fallen ( γεγονεν). Second perfect indicative active, permanent state. See 1Co 11:7.15 Through the child-bearing
( δια της τεκνογονιας). Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος and this from τεκνον and root γενω. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved" ( σωθησετα) in this function, not by means of it.If they continue ( εαν μεινωσιν). Condition of third class, εαν with first aorist active subjunctive of μενω, to continue. Note change to plural from the singular ( σωθησετα).1 Faithful is the saying
( πιστος ο λογος). Here the phrase points to the preceding words (not like 1Ti 1:15) and should close the preceding paragraph.If a man seeketh ( ε τις ορεγετα). Condition of first class, assumed as true. Present middle indicative of ορεγω, old verb to reach out after something, governing the genitive. In N.T. only here, 1Ti 6:10; Heb 11:16.The office of a bishop ( επισκοπης). Genitive case after ορεγετα. Late and rare word outside of LXX and N.T. (in a Lycaonian inscription). From επισκοπεω and means "over-seership" as in Act 1:20.2 The bishop
( τον επισκοπον). The overseer. Old word, in LXX, and inscriptions and papyri. Deissmann (Bible Studies, pp. 230f.) has shown it is applied to communal officials in Rhodes. See Act 20:28 for its use for the elders (presbyters) in verse 1Ti 3:17. So also in Tit 1:5; Tit 1:7. See Phi 1:1. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders.Without reproach ( ανεπιλημπτον). Accusative case of general reference with δε and εινα. Old and common verbal ( α privative and επιλαμβανω, not to be taken hold of), irreproachable. In N.T. only here, 1Ti 5:7; 1Ti 6:14.Of one wife ( μιας γυναικος). One at a time, clearly.Temperate ( νηφαλιον). Old adjective. In N.T. only here, verse 1Ti 3:11; Tit 2:2. But see νηφω, to be sober in 1Th 5:6; 1Th 5:8.Soberminded ( σωφρονα). Another old adjective (from σαος or σως, sound, φρην, mind) in N.T. only here, Tit 1:8; Tit 2:2; Tit 2:5.Orderly ( κοσμιον). See on 1Ti 2:9. Seemly, decent conduct.Given to hospitality ( φιλοξενον). Old word (see φιλοξενια in Rom 12:13), from φιλος and ξενος, in N.T. only here, Tit 1:8; 1Pe 4:9.Apt to teach ( διδακτικον). Late form for old διδασκαλικος, one qualified to teach. In Philo and N.T. only (1Ti 3:2; 2Ti 2:24).3 No brawler
( μη παροινον). Later word for the earlier παροινιος, one who sits long at (beside, παρα) his wine. In N.T. only here and Tit 1:3.No striker ( μη πληκτην). Late word from πλησσω, to strike. In N.T. only here and Tit 1:3.Gentle ( επιεικη). See on Phi 4:5 for this interesting word.Not contentious ( αμαχον). Old word (from α privative and μαχη), not a fighter. In N.T. only here and Tit 3:2.No lover of money ( αφιλαργυρον). Late word ( α privative and compound φιλ-αργυρος) in inscriptions and papyri (Nageli; also Deissmann, Light, etc., pp. 85f.). In N.T. only here and Heb 13:5.4 Ruling
( προισταμενον). Present middle participle of προιστημ, old word to place before and (intransitive as here) to stand before. See 1Th 5:12; Rom 12:8.In subjection ( εν υποταγη). See verse 1Ti 3:11.5 If a man knoweth not
( ε τις ουκ οιδεν). Condition of first class, assumed as true.How to rule ( προστηνα). Second aorist active infinitive of same verb προιστημ and with οιδεν means "know how to rule," not "know that he rules."How ( πως). Rhetorical question expecting negative answer.Shall he take care of ( επιμελησετα). Future middle of επιμελεομα, old compound ( επ, direction of care towards) verb, in LXX, in N.T. only here and Luk 10:34.The church of God ( εκκλησιας θεου). Anarthrous as in verse 1Ti 3:15, elsewhere with article (1Co 10:32; 1Co 15:9; 2Co 1:1; Gal 1:13). The local church described as belonging to God. No one in N.T. but Paul (Act 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop.6 Not a novice
( μη νεοφυτον). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" ( νεοσ, φυω). Only here in N.T.Lest ( ινα μη). "That not."Being puffed up ( τυφωθεις). First aorist passive participle of τυφοω, old word (from τυφος, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1Ti 6:4; 2Ti 3:4.He fall into ( εμπεση εις). Second aorist active subjunctive with ινα μη, negative purpose, of εμπιπτω, old verb, to fall into. Note both εν and εις as in Mat 12:11; Luk 10:36.The condemnation of the devil ( κριμα του διαβολου). See Rom 3:8 for κριμα. Best to take του διαβολου as objective genitive, though subjective in verse 1Ti 3:7, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).7 From them that are without
( απο των εξωθεν). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in 1Th 4:12; 1Co 10:32; Col 4:5. There are, of course, two sides to this matter.Reproach ( ονειδισμον). Late word from ονειδιζω. See Rom 15:3.The snare of the devil ( παγιδα του διαβολου). Here subjective genitive, snare set by the devil. Παγις, old word from πηγνυμ, to make fast. So a snare for birds (Luk 21:35), any sudden trap (Rom 11:9), of sin (1Ti 6:9), of the devil (1Ti 3:7; 2Ti 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 1Ti 3:6, money 1Ti 6:9, women, ambition).8 Deacons
( διακονους). Accusative case of general reference like the preceding with δε εινα understood. Technical sense of the word here as in Phi 1:1 which see (two classes of church officers, bishops or elders, deacons).Grave ( σεμνους). See Phi 4:8. Repeated in verse 1Ti 3:11; Tit 2:2.Not double-tongued ( μη διλογους). Rare word ( δισ, λεγω) saying same thing twice. Xenophon has διλογεω and διλογια. In Pollux, but LXX has διγλωσσος (double-tongued, Latin bilinguis). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues."Not given to much wine ( μη οινω πολλω προσεχοντας). "Not holding the mind ( τον νουν understood as usual with προσεχω, 1Ti 1:4) on much wine" ( οινω, dative case). That attitude leads to over-indulgence.Not greedy of filthy lucre ( μη αισχροκερδεις). Old word from αισχρος (Eph 5:12) and κερδος (Phi 1:21). "Making small gains in mean ways" (Parry). Not genuine in verse 1Ti 3:3. In N.T. only here and Tit 1:7 (of bishops).9 The mystery of the faith
( το μυστηριον της πιστεως). "The inner secret of the faith," the revelation given in Christ. See for μυστηριον in Paul (2Th 2:7; 1Co 2:7; Rom 16:25; Col 1:26; Eph 3:9).In a pure conscience ( εν καθαρα συνειδησε). See 1Ti 1:19. "The casket in which the jewel is to be kept" (Lock).10 First be proved
( δοκιμαζεσθωσαν πρωτον). Present passive imperative third plural of δοκιμαζω, old and common verb, to test as metals, etc. (1Th 2:4, and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say. See Phi 1:10 for the two senses (test, approve) of the word.Let them serve as deacons ( διακονειτωσαν). Present active imperative of διακονεω (same root as διακονος), common verb, to minister, here "to serve as deacons." Cf. διακονειν in Act 6:2. See also verse 1Ti 3:13.If they be blameless ( ανεγκλητο οντες). "Being blameless" (conditional participle, οντες). See 1Co 1:8; Col 1:22 for ανεγκλητος.11 Women
( γυναικας). Accusative with δε εινα understood ( οσαυτως, likewise) as in verse 1Ti 3:8. Apparently "women as deacons" (Rom 16:1 about Phoebe) and not women in general or just "wives of deacons." See Pliny (Ep. X. 97) ministrae.Not slanderers ( μη διαβολους). Original meaning of διαβολος (from διαβαλλω, Luk 16:1), the devil being the chief slanderer (Eph 6:11). "She-devils" in reality (Tit 2:3). "While men are more prone to be διλογους, double-tongued, women are more prone than men to be slanderers" (White).Faithful in all things ( πιστας εν πασιν). Perhaps as almoners (Ellicott) the deaconesses had special temptations.12 Of one wife
( μιας γυναικος). At a time as in verse 1Ti 3:2.Ruling well ( προισταμενο καλως). As in 1Ti 3:4.13 Gain to themselves
( εαυτοις περιποιουντα). Present middle indicative of περιποιεω, old verb, to make besides ( περ, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun ( εαυτοις) repeated as often happens in the Koine. In N.T. only here, Luk 17:33; Act 20:28 (Paul also, quoting Isa 43:21).A good standing ( βαθμον καλον). Late word from βαινω, in LXX for steps at a door (1Sa 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here.Much boldness ( πολλην παρρησιαν). A Pauline phrase (2Co 3:12; 2Co 7:4; Phi 1:20).In the faith which is in Christ Jesus ( εν πιστε τη εν Χριστω Ιησου). Pauline phrase again (Act 26:18; Gal 3:26; Col 1:4; Eph 1:15; 2Ti 1:13; 2Ti 3:15).14 Shortly
( εν ταχε). Old idiom (locative case of ταχος, quickness, speed). See Rom 16:20. A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that.15 But if I tarry long
( εαν δε βραδυνω). Condition of third class with εαν and the present active subjunctive of βραδυνω, old verb, to be slow (usually intransitive), from βραδυς (slow, dull, Luk 24:25), in N.T. only here and 2Pe 3:9.That thou mayest know ( ινα ειδηις). Final clause with ινα and second perfect active subjunctive of οιδα, to know.How men ought ( πως δε). "How it is necessary for thee" (supply σε more naturally than τινα, any one). Indirect question.To behave themselves ( αναστρεφεσθα). Present middle (direct) infinitive of αναστρεφω, old verb, to turn up and down. See 2Co 1:12; Eph 2:3.In the house of God ( εν οικω θεου). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and οικος commonly means "household." Christians are the ναος (sanctuary) of God (1Co 3:16; 2Co 6:16), and Paul calls them οικειο του θεου (Eph 2:19) "members of God's family." It is conduct as members of God's family ( οικος) that Paul has in mind.Which ( ητις). "Which very house of God," agreeing (feminine) with the predicate word εκκλησια (church).The church of the living God ( εκκλησια θεου ζωντος). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 1Ti 3:5.The pillar and ground of the truth ( στυλος κα εδραιωμα της αληθειας). Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια and οικος. On στυλος, old word for pillar, see Gal 2:9; Rev 3:12 (only other N.T. examples). Hεδραιωμα, late and rare word (from εδραιοω, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Col 1:23; 2Ti 2:19 for similar idea. See also Mat 16:18.16 Without controversy
( ομολογουμενως). Old adverb from the participle ομολογουμενος from ομολογεω. Here only in N.T. "Confessedly."Great ( μεγα). See Eph 5:32. "A great mystery."The mystery of godliness ( το της ευσεβειας μυστηριον). See verse 1Ti 3:9 "the mystery of the faith," and 1Ti 2:2 for ευσεβεια. Here the phrase explains "a pillar and stay of the truth" (verse 1Ti 3:15). See in particular Col 1:27. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock).He who ( ος). The correct text, not θεος (God) the reading of the Textus Receptus (Syrian text) nor ο (neuter relative, agreeing with μυστηριον) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Eph 5:14) in six strophes. That is probably correct. At any rate ος (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος refers, is the mystery (Col 1:27; Col 2:2).Was manifested ( εφανερωθη). First aorist passive indicative of φανεροω, to manifest. Here used to describe the incarnation ( εν σαρκ) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Rom 16:26; Col 1:26) as well as of the second coming (Col 3:4).Justified in the spirit ( εδικαιωθη εν πνευματ). First aorist passive indicative of δικαιοω, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Heb 9:14) before men by overcoming death and rising from the dead (Rom 1:3).Seen of angels ( ωφθη αγγελοις). First aorist passive indicative of οραω, to see, with either the instrumental or the dative case of angels ( αγγελοις). The words were probably suggested by the appearance of Jesus ( ωφθη, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See Phi 2:10; 1Pe 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women).Preached among the nations ( εκηρυχθη εν εθνεσιν). First aorist passive indicative of κηρυσσω, to proclaim. The word εθνος may mean "all creation" (Col 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Eph 3:1; Eph 3:8). Cf. 1Ti 2:7.Believed on in the world ( επιστευθη εν κοσμω). First aorist indicative passive again of πιστευω, to believe (2Th 1:10). Cf. 1Ti 1:15; 2Co 5:19.Received up in glory ( ανελημφθη εν δοξη). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Rom 8:29. This time the verb is αναλαμβανω, the verb used of the ascension (Act 1:11; Act 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.1 Expressly
( ρητως). Late adverb, here alone in N.T., from verbal adjective ρητος (from root ρεω). The reference is to the Holy Spirit, but whether to O.T. prophecy (Act 1:16) or to some Christian utterance (2Th 2:2; 1Co 14:1) we do not know. Parry recalls the words of Jesus in Mat 24:10; Mat 24:24.In later times ( εν υστεροις καιροις). Old adjective (Mat 21:31) usually as adverb, υστερον (Mat 4:2). Relative time from the prediction, now coming true (a present danger).Some shall fall away ( αποστησοντα τινες). Future middle of αφιστημ, intransitive use, shall stand off from, to fall away, apostatize (2Co 12:8).From the faith ( της πιστεως). Ablative case (separation). Not creed, but faith in God through Christ.Giving heed ( προσεχοντες). Supply τον νουν (the mind) as in 1Ti 3:8.Seducing spirits ( πνευμασιν πλανοις). Old adjective ( πλανη, wandering), here active sense (deceiving). As substantive in 2Co 6:8. Probably some heathen or the worst of the Gnostics.Doctrines of devils ( διδασκαλιαις δαιμονιων). "Teachings of δαιμονς." Definite explanation of the preceding. Cf. 1Co 10:20.2 Through the hypocrisy of men that speak lies
( εν υποκρισε ψευδολογων). For υποκρισις, see Gal 2:13. Ψευδολογος ( ψευδησ, λεγω) Koine word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry).Branded in their own conscience as with a hot iron ( κεκαυστηριασμενων την ιδιαν συνειδησιν). Accusative case συνειδησιν retained with the perfect passive participle of καυστηριαζω, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Ti 2:26) as Paul was with the marks of Christ (Gal 6:17). Agreeing in case with ψευδολογων.3 Forbidding to marry
( κωλυοντων γαμειν). Present active participle of common verb κωλυω, to hinder, genitive case agreeing with ψευδολογων. See Col 2:16; Col 2:21, where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In 1Ti 4:1 Paul does not condemn marriage.To abstain from meats ( απεχεσθα βρωματων). Infinitive dependent, not on κωλυοντων, but on the positive idea κελευοντων (implied, not expressed). Ablative case of βρωματων after απεχεσθα (present direct middle, to hold oneself away from). See 1Ti 4:1; 1Ti 4:14; 1Ti 4:15 for disputes about "meats offered to idols" and Col 1:22 for the Gnostic asceticism.Which God created ( α ο θεος εκτισεν). First active indicative of κτιζω (Col 1:16). Cf. 1Co 10:25.To be received ( εις μεταλημψιν). "For reception." Old word, only here in N.T.By them that believe and know ( τοις πιστοις κα επεγνωκοσ). Dative case, "for the believers and those who (one article unites closely) have known fully" (perfect active participle of επιγινωσκω), a Pauline use of the word (Col 1:6).4 Creature
( κτισμα). Late word from κτιζω, result of creating. See Gen 1:31; Mar 7:15; Rom 14:14 for the idea stated.To be rejected ( αποβλητον). Old verbal adjective in passive sense from αποβαλλω, to throw away, here only in N.T.If it be received ( λαμβανομενον). "Being received." Present passive participle of λαμβανω, in conditional sense, "with thanksgiving."5 It is sanctified
( αγιαζετα). Present passive indicative of αγιαζω, here "rendered holy" rather than "declared holy." Cf. verse 1Ti 4:4.Through the word of God and prayers ( δια λογου θεου κα εντευξεως). See 1Ti 2:1 for εντευξις. Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."6 If thou put the brethren in mind of these things
( ταυτα υποτιθεμενος τοις αδελφοις). Present middle participle of υποτιθημ, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren."Thou shalt be a good minister of Christ Jesus ( καλος εση διακονος Χριστου Ιησου). This beautiful phrase covers one's whole service for Christ (1Ti 3:1-7).Nourished in ( εντρεφομενος). Present passive participle of εντρεφω, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T.The words of the faith ( τοις λογοις της πιστεως). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God.Which thou hast followed ( η παρηκολουθηκας). Perfect active indicative of παρακολουθεω, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luk 1:3; 1Ti 4:6; 2Ti 3:10). With associative instrumental case η (which).7 Refuse
( παραιτου). Present middle imperative second person singular of παραιτεω, old verb, to ask of one and then to beg off from one as in Luk 14:18; Act 25:11; 1Ti 4:7; 1Ti 5:11; Tit 3:10; 2Ti 2:23.Profane ( βεβηλους). See 1Ti 1:9.Old wives' fables ( γραωδεις μυθους). On μυθος, see 1Ti 1:4. Γραωδεις, late word (Strabo, Galen) from γραυς, old woman, and ειδος (look, appearance). Such as old women tell to children like the Gnostic aeons.Exercise thyself ( γυμναζε σεαυτον). Present active imperative of γυμναζω, originally to exercise naked ( γυμνος). Old and common verb, but in N.T. only here and Heb 5:14; Heb 12:11.8 Bodily exercise
( η σωματικη γυμνασια). Γυμνασια (from γυμναζω), also a common old word, here only in N.T. So also σωματικη (from σωμα, body) in N.T. only here and Luk 3:22.Profitable ( ωφελιμος). Another old word (from ωφελεω, to help, to profit), in N.T. only here, Tit 3:8; 2Ti 3:16.For a little ( προς ολιγον). "For little." Probably extent in contrast to προς παντα (for all things), though in Jas 4:14 it is time "for a little while."Which now is ( της νυν). "The now life."Of that which is to come ( της μελλουσης). "Of the coming (future) life."9 See 1Ti 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there.
10 To this end
( εις τουτο). The godliness ( ευσεβεια) of verse 1Ti 4:8. See 2Co 6:10 as Paul's own commentary.We labour ( κοπιωμεν, Col 1:29)and strive ( κα αγωνιζομεθα, Col 1:29). Both Pauline words.Because we have set our hope ( οτ ελπικαμεν). Perfect active indicative of ελπιζω (Rom 15:12).Saviour of all men ( σωτηρ παντων ανθρωπων). See 1Ti 1:1 for σωτηρ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (1Ti 6:13) to all (Act 17:28).Specially of them that believe ( μαλιστα πιστων). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the πιστο" (White). So Jesus is termed "Saviour of the World" (Joh 4:42). Cf. Gal 6:10.12 Despise
( καταφρονειτω). Imperative active third singular of καταφρονεω, old verb, to think down on, to despise (Rom 2:4).Thy youth ( σου της νεοτητος). Genitive case of old word (from νεος) as in Mar 10:20.Be thou ( γινου). Present middle imperative of γινομα. "Keep on becoming thou."An ensample ( τυπος). Old word from τυπτω, a type. Pauline use of the word (1Th 1:7; 2Th 3:9; Phi 3:17; Tit 2:7).To them that believe ( των πιστων). Objective genitive.In word ( εν λογω). In conversation as well as in public speech.In manner of life ( εν αναστροφη). "In bearing" (Gal 1:13; Eph 4:22).In purity ( εν αγνεια). Old word from αγνευω ( αγνος). Sinlessness of life. Used of a Nazirite (Num 6:2; Num 6:21). Only here and 1Ti 5:2 in N.T.13 Till I come
( εως ερχομα). "While I am coming" (present indicative with εως), not "till I come" ( εως ελθω).Give heed ( προσεχε). Present active imperative, supply τον νουν, "keep on putting thy mind on."The reading ( τη αναγνωσε). Old word from αναγινωσκω. See 2Co 3:14. Probably in particular the public reading of the Scriptures (Act 13:15), though surely private reading is not to be excluded.To exhortation ( τη παρακλησε),to teaching ( τη διδασκαλια). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today.14 Neglect not
( μη αμελε). Present active imperative in prohibition of αμελεω, old verb, rare in N.T. (Mat 22:5; 1Ti 4:14; Heb 2:3; Heb 8:9). From αμελης ( α privative and μελε, not to care). Use with genitive.The gift that is in thee ( του εν σο χαρισματος). Late word of result from χαριζομα, in papyri (Preisigke), a regular Pauline word in N.T. (1Co 1:7; 2Co 1:11; Rom 1:11; etc.). Here it is God's gift to Timothy as in 2Ti 1:6.By prophecy ( δια προφητειας). Accompanied by prophecy (1Ti 1:18), not bestowed by prophecy.With the laying on of the hands of the presbytery ( μετα επιθεσεως των χειρων του πρεσβυτεριου). In Act 13:2, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα does not express instrument or means, but merely accompaniment. In 2Ti 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1Ti 1:3). Επιθεσις ( φρομ επιτιθημ, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, 2Ti 1:16; Act 8:18; Heb 6:2, but the verb επιτιθημ with τας χειρας more frequently (Act 6:6 of the deacons; 1Ti 8:19; 1Ti 13:3; 1Ti 5:22, etc.). Πρεσβυτεριον is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luk 22:66; Act 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος (elder) for preachers (bishops) is common (Act 11:30; Act 15:2; Act 20:17, etc.).15 Be diligent in these things
( ταυτα μελετα). Old verb from μελετη (care, practice), present active imperative, "keep on practising these things." In N.T. only here and Act 4:25.Give thyself wholly to them ( εν τουτοις ισθ). Present imperative second person singular of ειμ, "keep on in these things." Note five uses of εν in verse 1Ti 4:12 and three datives in verse 1Ti 4:14. Plutarch (Pomp. 656 B) says Caesar was εν τουτοις ("in these things"). It is like our "up to his ears" in work ( ιν μεδιας ρες) and sticking to his task.Thy progress ( σου η προκοπη). Koine word from προκοπτω, to cut forward, to blaze the way, in N.T. only here and Phi 1:12; Phi 1:25. Paul's concern (purpose, ινα and present subjunctive η of ειμ) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him.16 Take heed to thyself
( επεχε σεαυτω). Present active imperative of old verb επεχω, to hold upon (Phi 2:1; Phi 2:16), but here τον νουν (the mind) must be supplied as in Act 3:5 and as is common with προσεχω. With dative case σεαυτω. "Keep on paying attention to thyself." Some young preachers are careless about their health and habits. Some are too finical.And to the teaching ( κα τη διδασκαλια). This is important also.Continue in these things ( επιμενε αυτοις). Present active imperative of επιμενω, old and common verb to stay by the side of a person or thing. See Rom 6:1; Col 1:23. "Stay by them," "stick to them," "see them through." "Stick to the business of framing your own life and your teaching on right lines" (Parry).Thou shalt save ( σωσεις). Future active of σωζω, effective future, finally save. Cf. 1Co 9:27; Joh 10:9.1 Rebuke not an elder
( πρεσβυτερω μη επιπληξηις). Dative case πρεσβυτερω used in the usual sense of an older man, not a minister (bishop as in 1Ti 3:2) as is shown by "as a father." First aorist (ingressive) active subjunctive with negative μη (prohibition against committing the act) of επιπλησσω, to strike upon, old verb, but here only in N.T. and in figurative sense with words rather than with fists. Respect for age is what is here commanded, an item appropriate to the present time.The younger men as brethren ( νεωτερους ως αδελφους). Comparative adjective νεωτερος from νεος (young). No article, "younger men." Wise words for the young minister to know how to conduct himself with old men (reverence) and young men (fellowship, but not stooping to folly with them).2 The elder women as mothers
( πρεσβυτερας ως μητερας). Anarthrous again, "older women as mothers." Respect and reverence once more.The younger as sisters, in all purity ( νεωτερας ως αδελφας εν παση αγνια). Anarthrous also and comparative form as in verse 1Ti 5:1. See 1Ti 4:12 for αγνια. No sort of behavior will so easily make or mar the young preacher as his conduct with young women.3 That are widows indeed
( τας οντως χηρας). For οντως (actually, really), see Luk 23:47; 1Co 14:25; and verse 1Ti 5:5. For widows ( χηρα) see Mar 12:40; Mar 12:42; Act 6:1; 1Co 7:8. Parry notes that in verses 1Ti 5:3-8 Paul discusses widows who are in distress and 1Ti 5:9-16 those who are in the employment of the local church for certain work. Evidently, as in Acts 1Ti 6:1-6, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect ( τιμα, keep on honouring) the widows.4 Grandchildren
( εκγονα). Old word from εκγινομα, here only in N.T.Let them learn ( μανθανετωσαν). The children and grandchildren of a widow. Present active imperative third person plural of μανθανω. "Let them keep on learning."First ( πρωτον). Adverb, first before anything else. No "corban" business here. No acts of "piety" toward God will make up for impiety towards parents.To shew piety ( ευσεβειν). Present active infinitive with μανθανετωσαν and old verb, in N.T. only here and Act 17:23. From ευσεβης ( ευ, σεβομα), pious, dutiful.Their own family ( τον ιδιον οικον). "Their own household." Filial piety is primary unless parents interfere with duty to Christ (Luk 14:26).To requite ( αμοιβας αποδιδονα). Present active infinitive of αποδιδωμ, to give back, old and common verb (Rom 2:6), to keep on giving back. Αμοιβας (from αμειβομα, to requite like for like) is old and common word, but here only in N.T.Their parents ( τοις προγονοις). Dative case of old and common word προγονος (from προγινομα, to come before), "ancestor." In N.T. only here and 2Ti 1:3. See 1Ti 2:3 for "acceptable" ( αποδεκτον).5 Desolate
( μεμονωμενη). Perfect passive participle of μονοω (from μονος), "left alone," old verb, here alone in N.T. Without husband, children, or other close kin.Hath her hope set on God ( ηλπικεν επ θεον). Perfect active indicative of ελπιζω, "hath placed her hope (and keeps it) on God." Text doubtful whether God ( θεον) or Lord ( Κυριον).Continues ( προσμενε). See on 1Ti 1:3. With dative case here.Night and day ( νυκτος κα ημερας). "By night and by day" (genitive, not accusative). Paul does not say that she should pray "all night and day."6 She that giveth herself to pleasure
( η σπαταλωσα). Present active participle of σπλαταλαω, late verb (Polybius) from σπαταλη (riotous, luxurious living). In N.T. only here and Jas 5:5.7 That they may be without reproach
( ινα ανεπιλημπτο ωσιν). See 1Ti 3:2 for ανεπιλημπτος. Final clause with ινα and present subjunctive.8 Provideth not for his own
( των ιδιων ου προνοε). Condition of first class with ε and present active (or middle προνοειτα) indicative of προνοεω, old verb, to think beforehand. Pauline word in N.T. only here, 2Co 8:21; Rom 12:7. With genitive case.He hath denied the faith ( την πιστιν ηρνητα). Perfect middle indicative of old verb αρνεομα. His act of impiety belies (Tit 1:16) his claim to the faith (Rev 2:13).Worse than an unbeliever ( απιστου χειρων). Ablative case of απιστου after the comparative χειρων. Who makes no profession of piety.9 Let none be enrolled as a widow
( χηρα καταλεγεσθω). Present passive imperative of καταλεγω, old verb, to set down in an official list, only here in N.T. "Let a widow be enrolled," the negative coming later, "having become of no less than sixty years" ( μη ελαττον ετων εξηκοντα γεγονυια). Second perfect active participle of γινομα. For the case of ετων, see Luk 2:42. This list of genuine widows (verses 1Ti 5:3; 1Ti 5:5) apparently had some kind of church work to do (care for the sick, the orphans, etc.).The wife of one man ( ενος ανδρος γυνη). Widows on this list must not be married a second time. This interpretation is not so clear for 1Ti 3:2; 1Ti 3:12; Tit 1:6.10 If she hath brought up children
( ε ετεκνοτροφησεν). Condition of first class. Late and rare word (Aristotle, Epictetus), first aorist active indicative of τεκνοτροφεω ( τεκνοτροφος, from τεκνον, τρεφω), here only in N.T. Qualification for her work as leader.If she hath used hospitality to strangers ( ε εξενοδοχησεν). First aorist again and same condition. Late form (Dio Cassius) of old verb ξενοδοκεω (Herodotus), to welcome strangers ( ξενους δεχομα). Only here in N.T. Hospitality another qualification for such leadership (1Ti 3:2).If she hath washed the saints' feet ( ε αγιων ποδας ενιψεν). Same condition and tense of νιπτω (old form νιζω), common in N.T. (Joh 13:5). Proof of her hospitality, not of its being a church ordinance.If she hath relieved the afflicted ( ε θλιβομενοις επηρκεσεν). Same condition and tense of επαρκεω, to give sufficient aid, old word, in N.T. only here and verse 1Ti 5:16. Experience that qualified her for eleemosynary work.If she hath diligently followed ( ε επηκολουθησεν). Same condition and tense of επακολουθεω, old verb, to follow close upon ( επ). So here, verse 1Ti 5:24; 1Pe 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons.11 But younger widows refuse
( νεωτερας δε χηρας παραιτου). Present middle imperative as in 1Ti 4:7. "Beg off from." They lack experience as above and they have other ambitions.When they have waxed wanton ( οταν καταστρηνιασωσιν). First aorist (ingressive) active subjunctive of καταστρηνιαω, late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex στρηνιαω (Rev 18:7; Rev 18:9). Souter renders it here "exercise youthful vigour against Christ" ( του Χριστου, genitive case after κατα in composition).12 Condemnation
( κριμα). See 1Ti 3:6.They have rejected ( ηθετησαν). First aorist passive of αθετεω, late verb (first in LXX and Polybius), to reject, set aside (from αθετος). See 1Th 4:8; Gal 2:21.Their first faith ( την πρωτην πιστιν). "Their first pledge" (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of κριμα and πιστις).13 And withal
( αμα δε κα). See Phm 1:22 for this very phrase, "and at the same time also." Such young enrolled widows have other perils also.They learn to be idle ( αργα μανθανουσιν). There is no εινα (to be) in the Greek. This very idiom without εινα after μανθανω occurs in Plato and Dio Chrysostom, though unusual. Αργα (idle) is old adjective ( α privative and εργον, without work). See Mat 20:3; Tit 1:12.Going about ( περιερχομενα). Present middle participle of περιερχομα, old compound verb. See Act 19:13 of strollers.From house to house ( τας οικιας). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers.But tattlers also ( αλλα κα φλυαρο). Old word from φλυω (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Φλυαρεω in 3Jn 1:10 only in N.T.And busybodies ( κα περιεργο). Old word (from περι, εργον), busy about trifles to the neglect of important matters. In N.T. only here and Act 19:19. See 2Th 3:11 for περιεργαζομα.Things which they ought not ( τα μη δεοντα). "The not necessary things," and, as a result, often harmful. See Tit 1:11 α μη δε (which things are not necessary).14 I desire
( βουλομα). See 1Ti 2:8.The younger widows ( νεωτερας). No article and no word for widows, though that is clearly the idea. Νεωτερας is accusative of general reference with γαμειν (to marry) the object (present infinitive active) of βουλομα.Bear children ( τεκνογονειν). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια in 1Ti 2:15.Rule the household ( οικοδεσποτειν). Late verb from οικοδεσποτης (Mar 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon) .Occasion ( αφορμην). Old word ( απο, ορμη), a base to rush from, Pauline use in 2Co 5:12; 2Co 11:12; Gal 5:13.To the adversary ( τω αντικειμενω). Dative case of the articular participle of αντικειμα, a Pauline idiom (Phi 1:28).Reviling ( λοιδοριας). Old word (from λοιδορεω), in N.T. only here and 1Pe 3:9. Genitive case with χαριν.15 Are turned aside
( εξετραπησαν). Second aorist (effective) passive indicative of εκτρεπω. See 1Ti 1:6.After Satan ( οπισω του Σατανα). "Behind Satan." Late use of οπισω (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Mat 16:24).16 That believeth
( πιστη). "Believing woman."Hath widows ( εχε χηρας). The "any believing woman" is one of the household-rulers of verse 1Ti 5:14. The "widows" here are the widows dependent on her and who are considered as candidates to be enrolled in the list.Let her relieve them ( επαρκειτω αυταις). For this verb (imperative present active) see verse 1Ti 5:10.Let not be burdened ( μη βαρεισθω). Present passive imperative (in prohibition μη) of βαρεω, old verb ( βαρος, burden), Pauline word (2Co 1:8).That are widows indeed ( ταις οντως χηραις). Dative case with επαρκεση (first aorist active subjunctive with ινα, final clause). See verse 1Ti 5:3 for this use of οντως with χηραις "the qualified and enrolled widows." Cf. verse 1Ti 5:9.17 The elders that rule well
( ο καλως προεστωτες πρεσβυτερο). See verse 1Ti 5:1 for ordinary sense of πρεσβυτερος for "older man." But here of position in same sense as επισκοπος (1Ti 3:2) as in Tit 1:5 = επισκοπος in verse 1Ti 5:7. Cf. Luke's use of πρεσβυτερος (Act 20:17) = Paul's επισκοπους (Act 20:28). Προεστωτες is second perfect active participle of προιστημ (intransitive use) for which see 1Ti 3:4.Let be counted worthy ( αξιουσθωσαν). Present passive imperative of αξιοω, to deem worthy (2Th 1:11). With genitive case here.Of double honour ( διπλης τιμης). Old and common contract adjective ( διπλοος, two-fold, in opposition to απλοος, single fold). But why "of double honour"? See 1Ti 6:1 for "of all honour." White suggests "remuneration" rather than "honour" for τιμης (a common use for price or pay). Liddon proposes "honorarium" (both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows.Especially those who labour in word and teaching ( μαλιστα ο κοπιωντες εν λογω κα διδασκαλια). Either those who work hard or toil (usual meaning of κοπιαω, 2Ti 2:6) in preaching and teaching (most probable meaning. See verse 1Ti 5:18) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See Tit 1:8. See both κοπιαω and προισταμα used for same men (elders) in 1Th 5:12 and the use of κοπιαω in 1Co 15:10; 1Co 16:16.18 Thou shalt not muzzle
( ου φιμωσεις). Prohibition by ου and future (volitive) indicative of φιμοω (from φιμος, muzzle), old word, quoted also in 1Co 9:9 as here from Deu 25:4, and for the same purpose, to show the preacher's right to pay for his work. See 1Co 9:9 for αλοωντα ( when he treadeth out the corn ).The labourer is worthy of his hire ( αξιος ο εργατης του μισθου αυτου). These words occur in precisely this form in Luk 10:7. It appears also in Mat 10:10 with της τροφης (food) instead of του μισθου. In 1Co 9:14 Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Act 20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For εργατης (labourer) see Phi 3:2.19 Against an elder
( κατα πρεσβυτερου). In the official sense of verses 1Ti 5:17.Receive not ( μη παραδεχου). Present middle imperative with μη (prohibition) of παραδεχομα, to receive, to entertain. Old verb. See Act 22:18.Accusation ( κατηγοριαν). Old word (from κατηγορος). In N.T. only here, Tit 1:6; Joh 18:29 in critical text.Except ( εκτος ε μη). For this double construction see 1Co 14:5; 1Co 15:2.At the mouth of ( επ). Idiomatic use of επ (upon the basis of) as in 2Co 13:1.20 Them that sin
( τους αμαρτανοντας). The elders who continue to sin (present active participle).In the sight of all ( ενωπιον παντων). "In the eye of ( ο εν οπ ων, the one who is in the eye of, then combined = ενωπιον) all" the elders (or even of the church). See next verse 1Ti 5:21 and Gal 1:20. Public rebuke when a clear case, not promiscuous gossip.May be in fear ( φοβον εχωσιν). Present active subjunctive with ινα (final clause), "may keep on having fear" (of exposure). Possibly, "the rest of the elders."21 The elect angels
( των εκλεκτων αγγελων). For this triad of God, Christ, angels, see Luk 9:26. "Elect" in the sense of the "holy" angels who kept their own principality (Jdg 1:6) and who did not sin (2Pe 2:4). Paul shows his interest in angels in 1Co 4:9; 1Co 11:10.Observe ( φυλαξηις). First aorist active subjunctive of φυλασσω, to guard, to keep (Rom 2:26). Subfinal use of ινα.Without prejudice ( χωρις προκριματος). Late and rare word (from προκινω, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment."By partiality ( κατα προσκλισιν). Late word from προσκλινω, to incline towards one (Act 5:36), only here in N.T.22 Lay hands hastily
( χειρας ταχεως επιτιθε). Present active imperative of επιτιθημ in the sense of approval (ordination) as in Act 6:6; Act 13:3. But it is not clear whether it is the case of ministers just ordained as in 1Ti 4:14 ( επιθεσις), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (verse 1Ti 5:20) as suits the context. The prohibition suits either situation, or both.Be partakers of other men's sins ( κοινωνε αμαρτιαις αλλοτριαις). Present active imperative of κοινωνεω (from κοινωνος, partner) with μη in prohibition with associative instrumental case as in 2Jn 1:11; Rom 12:13. On αλλοτριος (belonging to another) see Rom 14:4.Keep thyself pure ( σεαυτον αγνον τηρε). "Keep on keeping thyself pure." Present active imperative of τηρεω.23 Be no longer a drinker of water
( μηκετ υδροποτε). Present active imperative (prohibition) of υδροποτεω, old verb (from υδροποτης, water drinker, υδωρ, πινω), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case).But use a little wine ( αλλα αινω ολιγω χρω). Present middle imperative of χραομα with instrumental case. The emphasis is on ολιγω (a little).For thy stomach's sake ( δια τον στομαχον). Old word from στομα (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word "stomach."Thine often infirmities ( τας πυκνας σου ασθενειας). Πυκνος is old word, dense, frequent. In N.T. only here, Luk 5:33; Act 24:26. Ασθενειας = weaknesses, lack of strength (Rom 8:26). Timothy was clearly a semi-invalid.24 Evident
( προδηλο). "Openly plain," "plain before all." Old word, in N.T. only here and Heb 7:24.Going before unto judgment ( προαγουσα εις κρισιν). See 1Ti 1:18 for προαγω. The sins are so plain that they receive instant condemnation.And some men also they follow after ( τισιν δε κα επακολουθουσιν). Associative instrumental case τισιν with επακολουθουσιν for which verb see verse 1Ti 5:10, "dog their steps" (Parry) like 1Pe 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins.25 Such as are otherwise
( τα αλλως εχοντα). "Those (deeds, εργα) which have it otherwise." That is good deeds not clearly manifest.Cannot be hid ( κρυβηνα ου δυναντα). Second aorist passive infinitive of κρυπτω. There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See Mat 5:14-16.1 Under the yoke
( υπο ζυγον). As slaves ( δουλο, bondsmen). Perhaps under heathen masters (1Pe 2:18). For the slave problem, see also 1Ti 6:1; Col 3:22; Eph 6:5; Tit 2:9. See Mat 11:29 for Christ's "yoke" ( ζυγον, from ζευγνυμ, to join).Their own masters ( τους ιδιους δεσποτας). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave ( δουλος), while κυριος has a wider outlook. Old word only here, Tit 2:9; 2Ti 2:21; 1Pe 2:18 for human masters. Applied to God in Luk 2:29; Act 4:24; Act 4:29 and to Christ in 2Pe 2:1.The name of God ( το ονομα του θεου). See Rom 2:24. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with ινα μη and present passive subjunctive ( βλασφημητα).2 Let not despise them
( μη καταφρονειτωσαν). Negative imperative active third plural of καταφρονεω, to think down on. See 1Ti 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state's laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master's position, see 1Co 7:22; Phm 1:16.But rather ( αλλα μαλλον). Render the Christian Master better service.They that partake of the benefit ( ο της ενεργεσιας αντιλαμβανομενο). For ευεργεσιας (genitive case after participle) see Act 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω, old verb, to take in turn, to lay fast hold of, in N.T. only here, Luk 1:54; Act 20:35.3 Teacheth a different doctrine
( ετεροδιδασκαλε). See 1Ti 1:3 for this verb, present active indicative here in condition of first class.Consenteth not ( μη προσερχετα). Also condition of first class with μη instead of ου. Προσερχομα (old verb, to come to, to approach, with dative) is common enough in N.T. (Heb 4:16; Heb 7:25, etc.), but in the metaphorical sense of coming to one's ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott).Sound words ( υγιαινουσιν λογοις). See 1Ti 1:10 for υγιαινω.The words of our Lord Jesus Christ ( τοις του κυριου ημων Ιησου Χριστου). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like 1Ti 5:18; Act 20:35, at least in the Spirit of Jesus as Act 16:7; 1Co 11:23) or objective genitive about Jesus like 2Ti 1:8; 1Co 1:18.According to godliness ( κατα ευσεβειαν). Promoting (designed for) godliness as in Tit 1:1.4 He is puffed up
( τετυφωτα). Perfect passive indicative of τυφοω, for which see 1Ti 3:6.Knowing nothing ( μηδεν επισταμενος). Present middle participle of επισταμα. Ignorance is a frequent companion of conceit.Doting ( νοσων). Present active participle of νοσεω, to be sick, to be morbid over, old word, only here in N.T.Disputes of words ( λογομαχιας). Our "logomachy." From λογομαχεω (2Ti 2:14), and that from λογος and μαχομα, to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for "wars in words" ( μαχας εν λογοις).Whereof ( εξ ων). "From which things."Surmisings ( υπονοια). Old word from υπονοεω, to surmise, to suspect (Act 25:18), only here in N.T. All these words are akin (envy, φθονος, strife, ερις, railings or slanders, βλασφημια), all products of an ignorant and conceited mind.5 Wranglings
( διαπαρατριβα). Late and rare (Clem. of Alex.) double compound ( δια, mutual or thorough, παρατριβα, irritations or rubbings alongside). "Mutual irritations" (Field).Corrupted in mind ( διεφθαρμενων τον νουν). Perfect passive participle of διαφθειρω, to corrupt, genitive case agreeing with ανθρωπων (of men) and retaining the accusative τον νουν.Bereft of the truth ( απεστερημενων της αληθειας). Perfect passive participle of αποστερεω, old verb (1Co 6:8) with the ablative case after it ( αληθειας).A way of gain ( πορισμον). Late word from ποριζω, to provide, to gain. Only here in N.T. "Rich Christians." Predicate accusative with εινα (indirect assertion) in apposition with ευσεβειαν, the accusative of general reference.6 With contentment
( μετα αυταρκειας). Old word from αυταρκης ( αυτοσ, αρκεω) as in Phi 4:11. In N.T. only here and 2Co 9:8. This attitude of mind is Paul's conception of "great gain."7 Brought into
( εισηνεγκαμεν, second aorist active stem with first aorist ending, common in the Koine),carry out ( εξενεγκειν, second aorist active infinitive). Note play on the prepositions εισ- and εξ-.8 Food
( διατροφας). Plural, supports or nourishments (from διατρεφω, to support). Old word, here only in N.T.Covering ( σκεπασματα). Plural, "coverings." Late word from σκεπαζω, to cover. Here only in N.T.We shall be content ( αρκεσθησομεθα). First future passive of αρκεω, to be content. Old word. See 2Co 12:9. This is the αυταρκεια of verse 1Ti 6:6.There with ( τουτοις). Associative instrumental case, "with these."9 Desire to be rich
( βουλομενο πλουτειν). The will ( βουλομα) to be rich at any cost and in haste (Pro 28:20). Some MSS. have "trust in riches" in Mar 10:24. Possibly Paul still has teachers and preachers in mind.Fall into ( εμπιπτουσιν εις). See on 1Ti 3:6 for εν -- εις and 1Ti 3:7 for παγιδα (snare).Foolish ( ανοητους). See Gal 3:1; Gal 3:3.Hurtful ( βλαβερας). Old adjective from βλαπτω, to injure, here alone in N.T.Drown ( βυθιζουσιν). Late word (literary Koine) from βυθος (bottom), to drag to the bottom. In N.T. only here and Luk 5:7 (of the boat). Drown in the lusts with the issue "in destruction and perdition" ( εις ολεθρον κα απωλειαν). Not annihilation, but eternal punishment. The combination only here, but for ολεθρος, see 1Th 5:3; 2Th 1:9; 1Co 5:5 and for απωλεια, see 2Th 2:3; Phi 3:19.10 The love of money
( η φιλαργυρια). Vulgate, avaritia. Common word (from φιλαργυρος, 2Ti 3:12, and that from φιλοσ, αργυρος), only here in N.T. Refers to verse 1Ti 6:9 ( βουλομενο πλουτειν).A root of all kinds of evil ( ριζα παντων των κακων). A root ( ριζα). Old word, common in literal (Mat 3:10) and metaphorical sense (Rom 11:11-18). Field (Ot. Norv.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus ( την φιλαργυριαν εινα μητροπολιν παντων των κακων), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money.Reaching after ( ορεγομενο). Present middle participle of ορεγω (see 1Ti 3:1) with genitive ης (which).Have been led astray ( απεπλανηθησαν). First aorist passive indicative of αποπλαναω, old compound verb, in N.T. only here and Mar 13:22.Have pierced themselves through ( εαυτους περιεπειραν). First aorist active (with reflexive pronoun) of late compound περιπειρω, only here in N.T. Perfective use of περ (around, completely to pierce).With many sorrows ( οδυναις πολλαις). Instrumental case of οδυνη (consuming, eating grief). In N.T. only here and Rom 9:2.11 O man of God
( ω ανθρωπε θεου). In N.T. only here and 2Ti 3:17, there general and here personal appeal to Timothy. Cf. Deu 33:1; 1Sa 2:27.Flee ( φευγε),follow after ( διωκε). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.Meekness ( πραυπαθιαν). Late compound from πραυπαθης, in Philo about Abraham, here only in N.T.12 Fight the good fight
( αγωνιζου τον καλον αγωνα). Cognate accusative with present middle imperative of αγωνιζω, Pauline word (1Co 9:25; Col 1:29).Lay hold on ( επιλαβου). Second (ingressive) aorist middle imperative of επιλαμβανω, "get a grip on." See same verb with genitive also in verse 1Ti 6:19.Thou wast called ( εκληθης). First aorist passive of καλεω as in 1Co 1:9; Col 3:15.The good confession ( την καλην ομολογιαν). Cognate accusative with ωμολογησας (first aorist active indicative of ομολογεω, the public confession in baptism which many witnessed. See it also in verse 1Ti 6:13 of Jesus.13 Who quickeneth all things
( του ζωογονουντος τα παντα). Present active participle of ζωογονεω ( ζωογονος, from ζωοσ, γενω), late word to give life, to bring forth alive, in N.T. only here and Act 7:19. See 1Sa 2:6.Before Pontius Pilate ( επ Ποντιου Πειλατου). Not "in the time of," but "in the presence of."Witnessed ( μαρτυρησαντος). Note μαρτυρεω, not ομολογεω as in verse 1Ti 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in 1Ti 6:18.14 That thou keep
( τηρησα σε). First aorist active infinitive of τηρεω, with accusative of general reference ( σε) in indirect command after παραγγελλω.Without spot ( ασπιλον). Late adjective ( α privative, σπιλος, spot, Eph 5:27). In inscription and papyri.Without reproach ( ανεπιλημπτον). See 1Ti 3:2; 1Ti 5:7.Until the appearing ( μεχρ της επιφανειας). "Until the epiphany" (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2Th 2:18 we have both επιφανεια and παρουσια. See Tit 2:13; 2Ti 1:10; 2Ti 4:1; 2Ti 4:8.15 In its own times
( καιροις ιδιοις). Locative case. May be "in his own times." See 1Ti 2:6. Clearly not for us to figure out.Who is the blessed and only Potentate ( ο μακαριος κα μονος δυναστης). "The happy and alone Potentate." Δυναστης, old word, in N.T. only here, Luk 1:52; Act 8:27 (the Eunuch). See 1Ti 1:11 for μακαριος.The King of kings ( ο βασιλευς των βασιλευοντων). "The King of those who rule as kings." Oriental title. So with "Lord of lords." See Rev 10:16.16 Who only hath immortality
( ο μονος εχων αθανασιαν). "The one who alone has immortality." Αθανασια ( αθανατος, α privative and θανατος), old word, in N.T. only here and 1Co 15:53. Domitian demanded that he be addressed as "Dominus et Deus noster." Emperor worship may be behind the use of μονος (alone) here.Unapproachable ( απροσιτον). See Psa 104:2. Late compound verbal adjective ( α privative, προσ, ιενα, to go). Here only in N.T. Literary Koine word.Nor can see ( ουδε ιδειν δυνατα). See αορατον in Col 1:15 and also Joh 1:18; Mat 11:27. The "amen" marks the close of the doxology as in 1Ti 1:17.17 In this present world
( εν τω νυν αιων). "In the now age," in contrast with the future.That they be not high-minded ( μη υψηλοφρονειν). Present active infinitive with negative in indirect command after παραγγελλε, "not to be high-minded." Only instance of the word save some MSS. of Rom 11:20 (for μη υψηλαφρονε) and a scholion on Pindar.Have their hope set ( ηλπικενα). Perfect active infinitive of ελπιζω.On the uncertainty of riches ( επ πλουτου αδηλοτητ). Literary Koine word ( αδηλοτης), only here in N.T. A "vigorous oxymoron" (White). Cf. Rom 6:4. Riches have wings.But on God ( αλλ' επ θεω). He alone is stable, not wealth.Richly all things to enjoy ( παντα πλουσιως εις απολαυσιν). "A lavish emphasis to the generosity of God" (Parry). Απολαυσις is old word from απολαυω, to enjoy, in N.T. only here and Heb 11:25.18 That they do good
( αγαθοεργειν). Late word ( αγαθος, εργω), in N.T. only here and Act 14:17.Rich in good works ( πλουτειν εν εργοις καλοις). See Luk 12:21 "rich toward God" and Mat 6:19 for "treasures in heaven."Ready to distribute ( ευμεταδοτους). Late and rare verbal ( ευ, μετα, διδωμ). Free to give, liberal. Only here in N.T.Willing to communicate ( κοινωνικους). Old adjective, ready to share, gracious, liberal again. Only here in N.T. See Gal 6:6; Phi 4:15.19 Laying up in store
( αποθησαυριζοντας). Late literary word ( απο and θησαυριζω), only here in N.T. Same paradox as in Mat 6:19, "laying up in store" by giving it away.Which is life indeed ( της οντως ζωης). See 1Ti 5:3 for οντως. This life is merely the shadow of the eternal reality to come.20 Guard that which is committed unto thee
( την παραθηκην φυλαξον). "Keep (aorist of urgency) the deposit." Παραθηκην (from παρατιθημ, to place beside as a deposit, 2Ti 2:2), a banking figure, common in the papyri in this sense for the Attic παρακαταθηκη (Textus Receptus here, 2Ti 1:12; 2Ti 1:14). See substantive also in 2Ti 1:12; 2Ti 1:14.Turning away from ( εκτρεπομενος). Present middle participle of εκτρεπω, for which see 1Ti 1:6; 1Ti 5:15.Babblings ( κενοφωνιας). From κενοφωνος, uttering emptiness. Late and rare compound, in N.T. only here and 2Ti 2:16.Oppositions ( αντιθεσεις). Old word ( αντι, θεσις), antithesis, only here in N.T.Of the knowledge which is falsely so called ( της ψευδωνυμου γνωσεως). "Of the falsely named knowledge." Old word ( ψευδησ, ονομα). Our "pseudonymous." Only here in N.T.21 Have erred
( ηστοχησαν). First aorist active indicative of αστοχεω. See 1Ti 1:6 for this word.