7. But refuse. That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time. *^ Profane. The word here u.'-ed does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion. 2 Tim. ii. 16. ^ And old wives'. Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly. \Fahles. Fictions, or stories that were not founded jn fact. The heathen religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is, to have nothing to do with them. '^ And exercise thyself rather unto godliness. Rather than attempt to under^Umd those fables. Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy.
Greek will admit of either interpretation, and what is here affirmed ia true in either sense. The bodily ex ercise to which the apostle refers is of little advantage compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration, 'Bodily exercise' here refers, doubtless, to the mortifications of the body by abstinence and penance which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself improper, or that no advantage can be derived from it in the preservation of health, but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy fettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body. See Notes on Col. ii. 23, and comp. 1 Cor. ix. 25 — 27. IT But godliness. Piety or religion. ir/s profitable unto all things. In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favourable to health of body, by promoting temperance, industry, and frugality; to clearness and vigour of inteJIect, by ffivinij just views of truth, and of the reiativo value of object:?; to peace of conscience, by leadinjf to Uie faithful performance of duty; to prosperity in business, by making' a man sober, honest, prudent, and industrious; to a fjood name, by leading a man to pursue sucii a course of life as shall deserve it; and to comfort in trial, calmness in deatii, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble ■ intellect; it does not disturb the I science; it does not pander to iaifnig and consuming passions; it does not diminish the honour of a ir.-wxl name; it furnishes no subject hitter reflection on a bed of death.: 1 lakes no one the poorer; it prompts no crime; it engenders no dis- 3. If a man should do that which lid most certainly make him hajv. he would be decidedly and coni-ntiously religious; and though fy promises no earthly possesis directly as its reward, and series no immunity from sicklies.*, L/, reaveraenl, and death, yet there is nothing which so certainly secures a steady g-rowth of prosperity in a community as the virtues which it engenders and sustains, and there is nothing eke that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly happij, he will be aChri.stian; and I presume that it is the honest Iwlief of every one that the true and consistent Christian is the most happy of men. And yet, v.ilh this conviction, men seek everything else rather than religion, and in the pursuit of baubles, which they know cannot confer happiness, tliey defer religion — tlie only certain source of happiness at any time — to tJie last period of life, or reject t al-
of the life tliat now is, and of that which is to come.
together. % Ilavintr ■promise of ihe life Ihitl now is. That is, it lurnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant, and there is prtv bably not a want of our nature for which there might not be found a specific promise m the Bible. Conip. Ps..\xiii. 1; l.\xxiv. 11. Phil. iv. lij Religion promises us needt'ul tixxl and raiment. Matt. vi. 2.5 — 33. Isa..\.\.\iii. l(i; comfort in atiiiction, Deut..\.\.\iii. 27. Job v. 19. Ps. xlvi. Heb. xiii. 5; sup[X)rt in old age and death, Isa. xlvi. 4. Ps. xxiii. 4. Comp. Isa. xliii. 2; and a good reputation, an honoured name when we are dead. Ps. xxxvii. 1 — 6. There is nothing which man really needs in this life, which is not promised by religion; and if tiie inquiry were made, it would bo surprising to many, even with our imperfect religion, how literally these promises are fulfilled. David, near the close of a long life, was able to bear thi.s remaTkable testimony on this subject: " I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Ps. xxxvii. 25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmatea of our alms-houses, how very few give any evidence that they have religion I They have been brought there by vice, not by religion. True piety sends none to the alm.s-houso; it would have saved the great masa of ihooe who arc there from ever needing the charity of their fellowmen. ^ And of that which is to come. Eternal life. And it is the only tiling tliat promises audi a life.
9 This is a faitliful saying, and worthy of all acceptation.
10 For therefore we both labour and suffer reproach, because
Infidelity makes no promise of future happiness. Its business is to take away all the comforts which religion gives, and to leave men to go to a dark eternity with no promise or hope of eternal joy. Vice projnises pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain promise of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honours or wealth; to great attainments in science and learning, or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God grjvduates the rewards of heaven, and it is only piety or true religion that furnishes any assurance of happiness in the world to come.
9. This is a faithful saying. See Notes on ch. i. 15.
10. For therefore toe both labour and suffer reproach. In making this truth known, that all might be saved, or that salvation was ottered to all. The labour was chiefly experienced iii carrying this intelligence abroad among the Gentiles; the reproach arose chiefly from the Jews for doing it. ^f Because toe trust in the living God. This does not nean, as our translation would seem to imply, tliat he laboured and tiuftered because he confided in God, or that this was the reason of his sufferings, but rather that this trust in the living God was his support in thest labours and trials. ' We labour and suffer reproach, for we
we trust in the living God, who is the Saviour of all men, specially of those that believe.
have hope in God. Through liim we look for salvation. We believe that he has made this known to men, and believing this, we labour earnestly to make it known, even though it be attended with reproaches.' The sentiment is, that the belief that God has revealed a plan of salvation for all men, and invites all men to be saved, will make his friends willing to labour to make this known, though it be attended with reproaches. ir Who is the Saviour of all men. This must be understood as denoting that he is the Saviour of all men in some sense which differs from what is immediately affirmed — ' especially of those that believe.' There is something pertaining to them in regard to salvation which does not pertain to ' all men.' It cannot mean that he brings all men to heaven, especially those who believe — for this would be nonsense. And if he brings all men actually to heaven, how can it be especially true that he does this in regard to tliose who believe 1 Does it mean that he saves others vnthout believing? But tills would be contrary to the uniform doctrine of the Scriptures. See Mark xvi. IG. When, therefore, it is said that he 'is the Saviour of all men, especially of those who believe,' it must mean that there is a sense in which it is true that he may be called the Saviow of all men, while, at the same time, it is actually true that those only are saved who believe. This may be true in two respects. (1.) As he is the Preserver of men (Job vii. 20), for in this sense he may be said to save them from famine, and war, and peril — keeping them from day to day; comp. Ps. cvii. 28; (2.) as lie has provided salvation for all
1 1 These things command and leach.
12 Let " no man despise thy
men. He is tliua their Saviour — and may be calloil tlie common Saviour of all; that is^, he has confined tlie oiler of salvation to no one class of men; he has not limited the atonement to one division of tlie human race; and he actually saves all who are willini^ to be saved by him. % Specially of those that believe. This is evidently designed to limit the previous remark. If it had been letl there, it might have been inferred that he would actualb/ save all men. But the apostle held no such doctrine, and he here teaches that salvation is aclually limited;ho.«e who believe. This is the •iality or the peculiarity in the atioii of those who actually reach ven, that tliey are believers. See OS on Mark xvi. 16. All men, rcfore, do not enter heaven, unless mei. have tuith. But is this so!:at evidence is there that the it mass of mankind die believing tlie Son of God?
11. These thinijs command and teach. As important doctrines, and as embracing the sum of the christian system. It follows from this, that a minister of the gospel is solemnly bound to teach that tliere is a sense in which God is the Saviour of all men. He is just as much bound to teich this, as he is that only tho.'^e will be saved who believe. It 13 a glorious truth — and it is a Uriiig for which a man.><hould unceasingly give thanks to God that he may go and proclaim that He has provided salvation for all, and is willing that all should come and live.
12. Let no man despise thy youth. That i;j, do not act in such a manner that any shall despise you on account './ your youth. Act aa becomea a youth; but be thou an example of the believers, in word, in conversation, in charily, in spirit, in faith, in purity.
minister of the gospel in all thinirs, and in sncii a way that men will respect you as such, though you are young. It is clear from this tiiat Timothy was then a young man, but his e.xact age there is no means of determining. It is implied here, (1.) that tliere was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and (2.) that it was possible that his deportment should be so grave, serious, and every way appropriate, that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify. •[ But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered cxajnplc, see Notes on Pliil. iii. 17. 1 Thess. i. 7. 5[ In word. In speech — that is, your manner of conversation. This does not refer to hia public teaching — in which he could not probably be an example to thorn — but to his usual and familiar conversation. ■[ In cnnversalinn. In general deportment. See this word explained in the Notes on Phil, i 27. 'i In charity. Love to tlie brethren, and t(j nil. See Notes on 1 Cor..xiii. IT In spirit. In the government of your pa-ssions, and in a mild, meek, forgiving dispot^ition. •f In faith. At all times, and in all trials, ehow to believers by vour ex-
13 Till I come, give attendance to reading, to exhortation, to doctrine.
ample, how they ought to maintain unshaken confidence in God. IT In purity. In chasteness of life. See ch. V. 2. Tliere should be nothing in your intercourse with the other sex tliat would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy — as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to " be honourable in all" (Heb. xiii. 4), and which he has made so essential to the wellbeing of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage.
13. Till 1 come. Notes, ch. iii. 14, 15. ^ Give attendance to reading. The word here used may refer either to public or to private reading. See Acts xiii. 15. 2 Cor. iii. 14. Comp. Esdr. ix. 48. The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume — the Old Testament — are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The ( postle
14 Neglect " not the gift that is in thee, which w^as given thee
himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece. Acts xvii. 28. Titus i. 12. ^ To exhortation. See Notes on Rom. xii. 8. ^ To doctrine. To teaching — for so the word means. Comp. Notes on Rom. xii. 7.
14. JSeglect not the gift that is in thee. An important question arises here, to what the word gift refers: — whether to natural endowment; to office; or to some supposed virtue which had been conferred by ordination— some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands. — The word which is here used, is rendered gift in every place in' which it occurs in the New Testament. It is found in the following places, and witli the following significations: — deliver ance from peril, 2 Cor. i. 11; a gift or quality of the mind, 1 Cor. vii 7; gifts of christian knowledge or consolation, Rom. i. 11. 1 Cor. i. 7; redemption or salvation through Christ, Rom. v. 15, 16; vi. 23; xi. 29; the miraculous endowments conferred by the Holy Spirit, Rom. xii. 6. 1 Cor. xii. 4. 9. 28. 30, 31, and the special gift or endowment for the work of the ministry, 1 Tim. iv. 14. 2 Tim. i. 6. 1 Pet. iv. 10. The gift then referred to liere was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications— to every thing that entered into his fitness for the work. It does not refer exclusively to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other men, oi than lie was before— <ir to any efficacy in the mere act of ordination — out it coinpri>;e(l the whole train of ciicutnstancrs by which he Iiad been qimlitied for tlie sacred office, and recojjniscd as a minister of relifjion. All tliis was rejrarded as a i,'*/?, a benejil, or a favour — ^;^a'pt?iutt, — and he was not to neijlect or di:;regard tlie res|K)nsibilities and advantajjes growinnf out of it. In rejjard to the manner in which this gill or favour was bestowed, the following^ thin^js are specitied. (1.) It was the giil of God. 2 Tim. i. G. He was to bo recognised as its source; and it was not therefore conferred merely by human hai^s. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source. (2.) It was given to Timothy in accordance with certain predictions whicli had existed in refjard to him — the expectations of those who had observed Lis qualififations for such an office, \nd who had expressed the hope that he would one day be permitted to serve tlie Lord in it (3.) It was sanctioned by the laying on of the hands of the Presbytery. The call of God to the work thus recogniscil by the ciiurch, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the 'gitV or hniffit {charisma) which had been conferred on him, and which he was not to neglect. (4.) An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had beon concerned in his ordination. 2 Tim. i. 6. He who Was so much more aged (Pbilem. 9,
Comp. 2 Tim. iv. G, 7); he who had been a father to him, and who had adopted him and treated him as a son, had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. Wo are not to suppose, therefore, that there was any mysterious influence — any virus — conveyed by the act of ordination, or tiiat that act imparted any additional degree of holiness. The endowment for the ministry; the prev'ous anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a bfnefit or favour of a high order, and as a reason why the giil thus bestowed should not be neglected — and the same things now should make a man who is in the ministry deeply feel the solemn obligations renting on him to cultivate his powers in tlie highest degree, and to make the most of his talents. ^ Which was nivrn thee by prophecy. Tliat is, tlie prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by whicli you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform taithfully the duties of your olHce. Si.>c Notes on cli. i. 18. •[ With the btyin^ on of the hands of the pres/ji/lcri/. It was common to lay on tiie hands in imparting a blessing, or in setting apart to any office. See Matt. xix. 15. Mark vi. 5. Luke iv. 40; xiiL 13. Lev. viii. 14. Num. xxvii. 23, Acts xxviii. 8; vi. 6; viii. 17; xiii. 3. Tlie reference here is undoubte<lly to the act by which Timothy was set apart to the office of tlie ministry. The word rendered presbytery—
1.5 Meditate upon these things; give thyself wholly to them; that thy profiting may appear ' to all.
ftpfd^vitpiov — occurs only in two other places in the New Testament — Luke xxii. 66, where it is rendered elders; and Acts xxii. 5, where it is rendered ' estate of the elders.^ It properly means an assembly of aged men; council of elders. In Luke xxii. 66, and Acts xxii. 5, it refers to the Jewish sanhedrim. See Notes on Matt. v. 22. In tlie passage before us, it cannot refer to that body — for they did not ordain men to tlie christian ministry — but to some association, or council, or body of elders of the christian church. It is clear from the passage (1.) that there was more than one person engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a prelate or bishop alone. (2.) That the power conferred, whatever it was, was conferred by the whoie body constituting the Presbytery — since the apostle says that the ' gift' was imparted, not in virtue of any particular power or eminence in any one individual, but by the ' laying on of the ha.nds of the Presbytery.'' (3.) The statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose these very words in giving an account of an ordination to the work of the ministry; an Episcopalian would not. The former speaks of an ordination by a Presbytery,• the latter of ordination by a Bishop. The former can use the account of the apostle Paul here as applicable to an ordination, without explanations, comments, new versions, or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a Prelate, and, therefore, that this was the primitive mode of oidination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my " Enquiry into the organization and government of the apostolic church," pp.
15. Meditate upon these things. Upon the train of events by which you have been led inio the ministry, and upon the responsibilities and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought. — ^ Give thyself wholly to them. Gr. ' Be in them' — a phrase similar to that of Horace — totus in illis. The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an ele gant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skilful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, iv -tovton ic^i. — '■be in these things^ — be ab-
IG Take he,-d * unto thyself, and unto the doctrine; continue in them: for in doing this thou
Borbed in the appropriate duties of the mijiistorial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his lite. He who has one frreat purjwse of Irfe to which lie patiently and steadily devotes himself, and to which he makes every tiling else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this, can expect to accomplish nothing'. ^ That thy prnjitinsr, Gr. Thy go'iog forward; that is, thy advancement, or progress. A minister of the gospel ougiit to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments. «[ Tn all. Marg. in all ihinsrs. The margin is the naore correct rendering, but either of them makes good sense. It should 6e apparent to all persons who attend on tiie stated preaching of a minister of the gospel, that he is making steady advances in knowledge, wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that wdl be as well nnderstoo<l bv his hearers.
16. Take heed unto thyself. This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the intercourse with others. In relation to personal religion, a minister should take heed (1.) that he has true piety; and (2.) that he is advancing in the knowledge and love of (jiod. In relation to morals, he siiould be upriglit; to his intercourse with otiicrs, and iiis personal habits, lie should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair ii>- fluence of religion on his temper and deportment; his style of intercourse such as will be an example to tiic old and the young, and such as will nototfend against the proper laws of courtesy and urbanity. Tliere is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits — and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed, under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners — it docs not corrupt them; it makes one courteous, polite, and kind — it never produces boorish manners, or habits that give offence to the well-bred and the refined. IT And unto the doctrine. The kind of teachimr which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth. He was to 'take heed' to the whole business of public instruction; that is, Iwih to tlie matter and the manner. The great object was to get as much truth as [x)s.sible before the minds of ids hearers, and in such a way as to produce the deepest impression on them. •[ Continue in them. That is, in these thinffs which have been sp'i- '''•'!. He was ever to be found per.-Lvoringlv engaged in the performance of hene duties. ^ For so doing thou shall both save thyself
By holding of the truth, and by the faithful performance of your duties, you will secure tiie salvation of the Boul. We are not to suppose that the apostle meant to teach that tliis would be the meritorious cause of his salvation, but that these faithful labours would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved: one who faithfully performs all the duties of that office with a right spirit, will be. H And them that hear thee. That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true that a faithful minister will be t!ie means of saving many sinners. This assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labours, and this result of his work is a sufficient reward for all the toils and sacrifices and self-denials of the ministry. If a minister should be the means of saving but one soul fi'om the horrors of eternal suffering and eternal sinning, it would be worth the most selt-denying labours of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honoured instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labour has not been in vain. Let not, then, the faithfiil preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.
(1.) The proper method of admonition when others err — to wit, an aged man should be entreated as a father, younger men as brethren, the aged women as mothers, and the younger with the pure feelings which one has for a sister. Vs. 1, 2.
(a) Those who were true widows were to be regarded with honour and respect. (6) Who sustained this character. Vs. 4 — 7. Those who had evinced piety at home in taking charge of those who were dependent on them, and who were steady in their devotions. No one was to be received into this number who was not of the age of sixty, who had been married to more than one man, and who had not given evidence in all the duties of domestic fidelity and charity, that she was imbued with the spirit of religion.
(c) Those who were young were not to be admitted into this class. Vs. 11 — 15. The reasons given are, that they would marry again, or that they would be idle, and would be intermeddlers in the affairs of others. It was better, therefore, that they should marry, and have charge of a family of their own.
{d) The duty of the individual members of the church to sustain helpless and dependent widows, if they had such among their relations. Ver. 16. hi these verses (3 — 16) it is evident that the apostle had h\s eye on a class of widows that susliiincd some such relation to other females as tlie elders did to the wliole cimrch. They were ajed women to whom was hitriisted the superintendence of the femiiles of llie church — prob:ibly hocau-se from tiic customs then prevalent, men iiad mucli less liberty of access to tho otiier sex, i. id much less freedom of intercourse was allowable, than now. (3.) Tlie duty of supportiufr and honourinjr tliose who ruled in the church. Vs. 17, 18.
(4.) The suitable guarding^ of tlic rights of tho elders in the cimrch. No accusation was to be received, unless it was sustained by two or tiirec witnesses Vcr. 19.
(5.) No one who was guilty was to be spared. All wlio sinned were to be publicly rebuked. Ver. 20.
(9.) A declaration respecting sin —that sometimes it is open beforenand, and sometimes it is concealed till it is revealed at tlie judgment, closes the chapter. Vs. 24, 25.
The design of this closiMt statement seems to be, to show Timothy that he siiould not judge men by ajv poarances, but tliat he should evince great caution in f)rming iiis estimate of tlieir character.
1. Rrhnhc not an elder. The word ridrr here is not used in the sense in Avhich it often is, to denote your own brothers. Do not consider an otficer of tho church, a presbyter, tiiein as aliens, strangers, or ene* 17* but in its proper and usual sense, to denote an utxcd man. Tiiis is evident, because the apostle immediately mentions in contradistinction from the elder, ' the younger men,' where it cannot be supposed tiiat he rotcrs to them as officers. Tlie command to treat the ' elder' as a ' father,' also shows the same thing. By the direction not to rebuke, it is not to be supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father. lie is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age. ^ But entreat him as a father. As you would a fitiier. Tliat is, do not harshly denounce him. Endeavour to persuade him to lead a more holy lite. One of tlie thini^.s for wliich the ancients were remarkable al)ovo most of the moderns, and tor which the Orientals are still distinguished, was respect for age. Few things arc enjoined with more explicitness and emphasis in the Biblo tlian this. Lev. xix. 32. Jol) xxix. I'rov. XX. 20; xxx. 17. Coini». Dan. vii. 9, 10. Rev. i. 14, 15. 'J'lio apostle would have Timothy, and, f(»r the same rea.son, every oth' r minister of the gospel, a model of this virtue. f,.\nd the younger men as brethren. That is, treat them as you would
2 The elder women as mothers; the younger as sisters, with all purity.
mies, but entertain towards them, even when tliey go astray, the kindly feelings of a brother. This refers more particularly to his private intercourse with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to ' rebuke them before all' (ver. 20), that others might be deterred from folowing- their example.
2. The elder women as mothers. Showing still the same respect for age, and for the proprieties of life. No son who had proper feelings would rebuke his own mother with eeverity. Let the minister of religion evince the same feelings if he IS called to address a 'mother in Israel' who has erred. ^ The younger as sisters. With the feelings which you have toward a sister. The tender love which one has for I beloved sister would always keep him from using harsh and severe language. The same mildness, gentleness, and affection should be used towards a sister in the church. IF With all purity. Nothing could be more characteristic of Paul's manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of the necessary duties of his office, there should be the slightest departure from purity and propriety. He was therctbre to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any posnibility be construed as manifesting an improper state of feeling. On nothing else do the fair character and usefulness of a youthful minister more depend, than on the observance of this precept. Nowhere else does he more need the grace of the Lord Jesus, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the pe.tbrmance of this duty. A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion. Comp. Notes, Matt. V. 28.
3. Honour widows. The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members. See ver. 9. It is to be remembered that the intercourse of the sexes was much more circumscribed in Oriental countries than it is among us; that access to the female members of the church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if t^y were qualified, to those who haa not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customa
4 But if any widow have children or nephews, let them learn first to show ' piety at home, and
to requite their parents: for that is good and acceptable before God.
5 Now she that is a widow in-
in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether sucli an arrangement would not now be wise and useful in tlie church. On this subject, see Notes on Rom. xvi. 1. TT That are willows indeed. Wlio are triUi/ widows. We associate witli the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood — a poor and dependent condition; care and solicitude; sadness and sorrow. Tliis ^ idea is implied in the use of the word employed here — x^fo. — which means properly one who is bereaved, (from the adjective xif^u bereaved), and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in verses 4, 5. 9, 10. He connects witli it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence. Ver. 10.
4. But if any widow have children. Who would be dependent on ner care, and who might themselves contribute to her support. •[ Or nephews. Tlie word nephew now commonly means the son of a brother or eistcr. Formerly the English word also meant grandchildren, or descendants of any description. Webster. The Greek word here — tx-vo- K» — has the latter meaning. It denotes those tprnnir from or born of; and then descendants of any kindeons, daug^bters, grandciiUdren. The
Greek word would not, in fiict, properly include nephews and nieces. It embraces only those in a direct line. ^ Let them learn frst to show piety at home. Marg., ' or kindness.^ That is, let the children and grandchildren learn to do this. Let them have an opiwrtunity of performing their duty toward their aged parent or grandparent Dot not receive such a widow among the poor and dependent females of the church, to be maintained at public expense, but let her children support her. Thus they will have an opportunity of evincing christian kindness, and of requiting her for her care. This the apostle calls ' showing piety* — tvac iitiv — tliat is, filial piety; piety towards a parent by providing tor the wants of that parent in advanced age. The word is commonly used to denote piety towards God, but it is also used to denote proper reverence and respect for a parent Robinson. ^ And to requite their parents. To repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but still a chdd should feel it a matter of sacred obligation to do as much towards it as possible. •[ For that is good and acceptable before God. It is a duty everywhere enjoined. Comp. Notes on Matt. xv. 5 — 7. Eph. vi. 1, 2.
5. A widow indeed and desolate. The word rendered desolate mean.s solitari/, alone. It does not necessarily imply the idea of discomfort which we attach to the word desolate. The sense is, tjiat she had no children or other descendants; none on whom she could depend for sui>- port. II Trustcth in God. She has no one else to look to but God. She has no earthly reliance, and, deati-
deed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 6 But she that liveth ' in plea-
tute of husband, children, and property, she feels her dependence, and steadily looks to God for consolation and support. ^ And continueth in supplications and prayers night and day. Continually. Comp. Notes on oh. ii. 1. See also the description of Anna in Luke ii. 36, 37. The apostle regards this as one of the characteristics of those who were 'widows indeed,' whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be intrusted.
6. But she that liveth in pleasure. Marg., delicately. The Greek word (ffrtaraxato) occurs nowhere else in the New Testament, except in James V. 5. "Ye have lived in pleasure on the earth." It properly means to live in luxury, voluptuously; to indulge freely in eating and drinking; to yield to the indulgence of the appetites. It does not indicate grossly criminal pleasures; but the kind of pleasure connected with luxurious living, and with pampering the appetites. It is probable that iij the time of the apostle, there were professedly chrislian widows who lived in this manner — as there are such professing christians of all kinds in every age of the world. IF Is dead while she liveth. To all the proper purposes of life she is as if she were dead. There is great emphasis in this expression, and nothing could convey more forcibly the idea tliat true happiness is not to be found in the pleasures of sense. Tliere is nothing in them that answers the purposes of life. They are not the objects for which life was given, and
7 And these things give in charge, that they may be blame less.
8 But if any provide not foi
as to the great and proper designs of existence, such persons might as well be dead.
7. And these things give in charge. Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows,
8. But if any provide not for his own. The apostle was speaking (ver. 4) particularly of the duty of children towards a widowed mother. In enforcing that duty, he gives the subject, as he often does in similar cases, a general direction, and says that all ought to provide for those who were dependent on them, and that if they did not do this, they had a less impressive sense of the obligations of duty than even the heathen had. On the duty here referred to, comp. Notes, Rom. xii. 17. 2 Cor. viii. 21. The meaning is, that the person referred to is to think beforehand (rtpovost,) of the probable wants of his own family, and make arrangements to meet them. God thus provides for our wants; that is, he sees beforehand what we sliall need, and makes arrangements for those wants by long preparation. The food that we eat, and the raiment that we wear, he foresaw tliat we should need, and the arrangement for the supply was made years since, and to meet these wants he has been carrying forward the plans of his providence in the seasons; in the growth of animals; in the formation of fruit in the bountiful harvest. So, accord ing to otir measure, we are to anticipate what will be the probable want£ of our families, and to make arrangements to meet them. Tne worda
•Am own* refer to those who are natunilly depeiuloat on him, '.vliether hving in his own immediate family or not There may be nuiny distant relatives naturally dependent on our aid, besides those who live in our own iiouse. ^ And specialty for those of his oicn house. iJarg-., kindred. The word house, or household, better expresses tiie sense than tlie word kindnd. The meaning is, those who live in his own tamdy. They would naturally have higher claims on him than tliose who did not They would commonly be his nearer relatives, and the fact, from whatever cause, that they constituted his own family, would lay the foundation for a strong claim upon him. He who neglected his own immediate family would be more guilty than he who neglected a more remote relative. ^ He hath dented the faith. By his conduct, periiaps, not openly. He may be still a professor of religion and do this; but lie will show that he is imbued witli none of tlie spirit of religion, and is a stranger to its real nature. The meaning is, that he would, by such an act, have practically renounced Christianity, since it enjoins this duty on all. We may hence learn that it is possible to deny the faith by conduct as well as by words; and that a neslert of doing our duty is as real a denial of Christianity as it would be openly to renounce it. Peter denied his Lord in one way, and thousands do the same thing m another. He did it in words; they by neglecting their duty to their families, or their duty in their closets, or their duty in attempting to send salvation to their fellow-men, or by an openly irreligious life. A neglect of any duty is so far a denial of the faith. H And is worse than an infidel. The word here docs not mean an infidel, technically so called, or one who openly professes to disbelieve Christianity, but any one who does not believe,- that is, any one who is not a sincere Christian. Tl:e word, therefore, would include the heathen, and it is to them, doubtless, tiiat the apostle particularly refers. They acknowledged the obligation to provide for their relatives. This was one of the great laws of nature written on their hearts, and a law which they felt bound to obey. Few things were inculcated more constantly by heathen moralists tiian this duty. Galgacus, in Tacitus, says, " Nature dictates that to every one, his own children and relatives should be most dear." Cicero says, " Every man should take care of iiis own family" — suos quisque debet tiieri. See Roseniniillcr, lit loc, and also numerous examples of tlie same kind quoted from Apuleius, Cicero, Plutarch, Homer, Terence, Virgil, and Servius, in PriccBus, in loc. The doctrine here is, (1.) that a Ciiristian ought not to be inferior to an unbeliever in respect to any virtue; (2.) that in all tiiat constitutes true virtue he ought to surpass him; (3.) that the duties which are taught by nature ouglit to he regard*'<l as tlie more sacred and obligatory from the fact that God has given us a better religion; and (-1.) that a Christian ought never to give occasion to an enemy of the gcjspel to point to a man of the world and say, ' there is one who surpasses you in any virtue.'
9. Ijct not a widow he taken %nto the number. Marn'., chosen. The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what ' number' the widow is to be ' taken,' or for what purpose she is to be ' chosen,' but he speaks of tliis as a thing that was well understood. There can be no doubt, however, what lie means. In tlie Acts of the apostles (ch. vi. 1) we have this account: " And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected hi the daily ministration.'''' " It appears that from the first formation of the christian church, provision was made out of the public funds of the society for the. indigent widows who belonged to it." See Paley's Horae Paulinae, on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the case, was, not to speak of it as if it were a new arrangement, but to mention those vvho ought to be regarded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to tlieir ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the cliurch, they might render themselves useful. ^ Under threescore years old. For such reasons as those mentioned in vs. 11 — 14. Tf Having been the wife of one man. There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether slie had cast off one and married another. See Whitby, in loc. The same diffi-
years old, having been the wife of one man,
culty has been felt in regard to this as on the passage in ch. iii. 2. See Notes on that verse. Doddridge, Clarke, and others, suppose that it means, ' who had lived in conjugal fidelity to her husband.' The reason assigned for this opinion by Doddridge, is, tliat the apostle did not mean to condemn second marriages, since he expressly (ver. 14) commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are — (1.) That this is the interpretation most naturally suggested by the phrase; (2.) that it agrees better with the description of the one that was to be enrolled among the 'number' — those who were ' widows indeed' — as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again; (3.) that, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honour attached to one who did not do it, which would not be felt for one who did. Comp. Luke ii. 36, 37. " She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widoiD of about fourscore and four years." The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow. (4.) Among the heathens, it was regarded as especially honourable to have been married to but one man, and such widows wore the PudiciticB Coronam, or crown of chastity. Val. Max. L. i. c. ii
10 Well roporled of for good works; if she have brought up children, if she have lodged " strangers, if she have washed the
saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
11 But the younger widows refuse: for when they have be-
Conip. Livy, L. x. c 23. Sec Whitby. (5.) As tliese persons were not only to be maiuUiined by the church, but appear also to have been intrusted with an office of guardianship over the younger females, it was of importance tliat tlicy should have such a cliaractcr that no occasion of ofienco should be given, even among the heatlicn; and, in order to that, Paul gave direction that only tliose should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as 'widows indoe<l.' 1 cannot doubt, therefore, iliat he meant to exclude those from le number here referred to who iiad been married the second time.
10. Will reported of for pood tcnrks. Of good cliaractcr or repu- Ution. See Notes on ch. iii. 7. •^ If she have brought up children. Kither her own or otliers. The idea IS, if she has done this in a proper manner. ^\ If she have lodged strangers. If she has been characterized by hospitality — a virtue greatly commended in the Scrij)- tures. Comp. Notes on ch. iii. 2. 1 If she have washedlhe saints' feet. It IS not certain whetlicr tliis is to be understood literally, or whether it merely denotes tliat she had performed offices of a humble and selfdenying kind, — such as would be shown by wasliing the feet of others. It was one of the riles of hospitality in tljc East to wash the feet of the guest (Gen..xviii. 4), and Paul miiihl have spoken of this as having been literally performed. There is not the sliglitei;t evidence tiiat he refers to it as a religious rite, or ordinance, aiiv more tlian ho does to the act of bringing up children as a religious rile. Comp. Notes on John.xiii. 1 — 10. «[ If she have relieved the ajjlicted. If it has been her character that she was ready to furnish relief to those who were in distress. % If she have diligently followed every good work. This is one of the cliaracterislics of true piety. A sincere Ciiristian will, like God, be tlie friend of all that is good, and will be ready to promote every good object according to his abUity. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavour to promote every good object, and though from peculiar circumstances, and peculiar dealings of Providence, he may have been particidarly interested in some one object of charily, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.
11. But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into tlie class of widows referred to. It cannot mean that he was to reject tiicm as members of the clmrcii, or not to treat them with respect and kindness. •[ For when they have begun to wax wanton against Christ. There is probably a tliought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apxjstle and to the 'younger widows' referred ta In the Greek there is no idea of wantonness in the sense of lasciviou.-ness or lewdness; nor was this, tiiough now a common idea attached to the word, by any means essential to it when our translation was made. Tlie word loanlon then meant wandering or roving in gayety or spnrt; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous. — Webster. The Greek word here used, xataatj^i'Lut^io, occurs nowhere else in the New Testament. The word arp-/]vid(^ — streniao, — however, is used twice, and is in both cases translated lived deliciously. Rev. xviii. 7. 9. The word is derived from crpyji'o; — slrenos — (whence strenuous), properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from — a-tprivrfi — strcnes, the adjective, — strong, stiff, hard, rough. The verb then means ' to live strenuously, rudely,'' as in English, ^to live hard;' also, to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; tliat is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mmd not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation. ^ They will marry. It is clear, from this, that the apostle did not contemplate any vows which w^ould prevent their marrying again; nor does he say tliat it would be absolutely wrong for them to marry, even if they were admitted into
12 Having damnation, because they have cast off their first faith.
that rank; or as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.
12. Having damnation. Or, rather, having condemnation; or incurring guilt. This does not mean of necessity that they would lose their souls. See the phrase explained in the Notes on 1 Cor. xi. 29. The meaning is, that tliey would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself (comp. Notes on ver. 14), or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were 'widows indeed'— wiio were supported by the church, and who were intrusted with a certain degree of care over the more youthful females — and then should leave that situation. It might give occasion for scandal; it might* break in upon tlie arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married (ver. 14), without having been thus admitted. ^ Because they have cast off their first faith. Tiiis does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faitii, the deadness to the world, the simple dependence on God (ver. 5), and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead
13 And withal they learn to be idle, wandering about from house to house; and " not only idle, but tattlers also, and busy-
to the world, and felt their sole deoendencc on Gtxl. But it', under the influence ot' these strongf emotions, they were admitted to the 'c!as;3 of widows' in the church, tlieic was no certainty that tliey would continue in this state of mind, rime would do mucii to modify their grief. There would be a rovivinjjlove of the world, and under the influence of this they would be disposed to enter a^ain into the marriage relation, and thus show that tliey had not the strong and simple J'liith which tiiey had when the blow wliich made them widows fell heavily upon them.
13. And withal. In addition to the pra-pect that they may marry again, tiierc are oilier disadvantages which might follow from such an arrangement, and other evds to be feared, which it is desirable to avoid. *" They learn to be idle. That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of those more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally di.<tpnsed to be idle, but that in the situation referred to there would be danger of it •f Wanderinfr about from house to house, A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but alwnys attended with mischief 1[ Tattlers also. Literally, orcr/?ou7- ing: then overflowing with ta.k;
14 I will therefore that the younger women marr}-, bear children, guide the house, give none
praters, triflcrs. They would learn all the news; become acquainted with llie secrets of families, and ol course indulge in much idle and impro[)cr conversation. Our word ffossippers Would accurately express the meaning here. The noun docs not occur elsewhere in the New Testament. The verb occurs in John iii. 10; rendered, prating airainst. ^ And busy-bodies. See Notes on 2 Tiiess. iii. 11. The word means, probably, working all round, over-doing, and then an inlermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of tlieir neighbours. No one likes to be wholly idle, and if any one is not found doing what he ouirhl to do, he will commonly be found engaged in doing what he ought not. ^ Speaking things jchich they ought not. Revealing the concerns of their neighbours; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were intrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighbourhood than those who have notiiiiig to do, 14. / icill therefore. I give it as my opinion; or this is my counsel Comp. Notes, 1 Cor. vii. 6. 10. 40. *' That the younger women marry. The word women is not expressed or necessarily implied in tlic original— vfwr/iXK — and it is evident that the apostli* iirrc had particular re fcrencc to widows, and tliat the io
15 For some are already turn ed aside after Satan.
junction should be understood as relating to them. We are not to suppose that lie gives this as an absolute and universal command, for it might not always be at the option of the widow to marry again, and it cannot be doubted ihat there may oe cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. — We may learn from this (1.) that second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood; (2.) that marriage itself is in a high degree honourable. How different are the views of the inspired apostle Paul about marriage from those of the Papists! IT Bear children, guide 'he house. These words signify, says Bloomfield, to " exercise and occupy themselves in the duties of a wife." It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy. IT Give none occasion to the adversary. The enemy of religion — the heathen or the infidel. T[ To speak reproachfully. Marg. for their railing. That is, on account of a life which w-ould do no honour to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in ver. 13. Every one who professes religion should so live as to give no occasion to an infidel or a man of the world to speak reproachlilly of the cause of the Redeemer. 15. For some are already turned aside after Satai. That is, some young widows. The meaning is,
16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may
that in the respects above mentioned (ver. 13), they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed.
16. If any man or looman that believeth. Christians are often simply called believers, because faith is the leading and most important act of their religion. '^ Have widows. Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them. ^ Let them relieve them. That is, let them support them. This was an obvious rule of duty. See Notes on ver. 8. Nothmg can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves. TT That it may relieve. Sic. That it may have the means of supporting those who are truly dependent. To require or expect the church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and firiendless. — In regard to these directions respecting widows (vs. 3 — 16), we may remark in general, as the result of the exposition which has been given, (1.) they were to be poor widows, who had not the means of support themselves. (2.) They were, probably, to be not merely supported, but to be usefiilly employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members. (3.) They were to be of such age
17 Let • the elders that rule
and character that there would be security of staiility and correctness ot'dc|K>rtment; such tliat they woidd not be templed to leave tlie situation, or to act so as to give occasion of* reproach. (4.) It is by no means certiin that tliis was intended to be a permanent arrangement It jjrew prokibly out of tlio peculiar customs respecting intercourse between the ee.ves in the Oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different Yet (5.) the passage inculcates the general principle that the poor widows of the churcli are to be assisted when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so liJcewise.
17. Lei the elders that rule well. Gr., rtpfUiJvTfpot, Presbyters^ The apostle had given full instructions respecting bishops (ch. iii. 1 — 7); deacons (clu iii. 8—13); widows (ch. v.:j — IG); and he here proceeds to prc.-cribe the duty of the church towards those who sustain the office of elder. The word used — elder or presbyter — [)roperly refers to arre, and is then used to denote tlie officers of the church, probably because the aned were at first intru.sted with the administration of the aflairs of the cliurch. The word was in familiar u.>e among tJie Jews to denote the body of men tliat presided in the synagogue. See Notes on Matt..\v. 2. Acts XI. 30; XV. 2. •[ That rule well. Presiding well, or well manairing the spiritual interests)f the church well be counted worthy of donhie honour, especially ihey who labour in the word and doctrine.
The word rendered rtde — npot srwrtj — is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Titus i. 5. 7; to an ajxistle, 1 Pet V. 1; and is such a word as would apply to any officers to whom the management and government of the churcjj was intrusted. On the general subject of the rulers in the church, see Notes on 1 Cor. xii. 28. It is probable that not prcci.scly the same organization was pursued in every place where a cliurcii was established; and where tiiere was a Jewish synagogue, the ciiristian church would be formed substantially after that model, and in such a church there would be a bench of pr'?.-;iding' elders. See, on this subject, Whately's "Kingdom of Clirist delineated," pp. 84—86. Tlie laugiiigo here seems to have been taken Iroin such an organization. On tlie Jewish.'synagogue, see Notes on Matt. iv. 23. *![ Be counted worthy of double honour. Of double respect; tiiat is of a high degree of respect; of a degree of respect becoming their age and office. Com p. 1 Tiicss. v. 12, 13. From the quotation which is made in ver. 18, in relation to this subject, it would seem probable that the apostle had some reference also to their support or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. No thing would bo more rea.-^onable than that, if their duties in the church interfered with their regular employments in their secular cailinif, their
18 For the scriptun saith, " Thou shalt not muzzle the ox that treadeth out the corn: And, * The labourer is worthy of his reward.
brethren sliould contribute to their support. Comp. Notes on 1 Cor. ix. ^ Especially they 7vho labour in V}ord and doctrine. In preaching' and instructing; the people. From this it is clear that, while there were " elders" who laboured "in the word and doctrine," that is, in preacliing, there were also those who did not labour " in the word and doctrine," but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of "teachers" (see Notes on Rom. xii. 7. 1 Cor. xii. 28), and a part may have been employed in managing other concerns of the church, and yet all were regarded as the rtpofu- 'r'u)T'«5 Ti^so^vtifoi — or ' elders presiding over the church.'' It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permaneni. officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was intrusted the whole business of the instruction and government of the cliurch, and they performed the various parts of the duty as they had ability. Those among them who ' laboured in the word and doctrine,' and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.
19 Against an elder receiva not an accusation, but ' before two ' or three witnesses.
18. For the Scripture.saith. This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the labouring ox, much more should due attention be paid to those who labour for the welfare of the church. ^ Thou shalt not muzzle the ox. See this passage explained, and its bearing on such an argument shown, in the Notes on 1 Cor. ix. 8 — 10. "S And, The labourer is worthy of his reward. This expression is found substantially in Matt. x. 10, and Luke x. 7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen tlie gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from Vv-hich he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the ' Gospel' in which it was found.
19. Against an elder. The word elder here seems to be used in the sense in which it is in the previous verse as relating to o£ice, and not in the sense of an aged man, as in ver. 1. The connection demands this interpretation. ^ Receive not an accusation. He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases
There is no reason, however, to suppose tint he meant that lie should hoar tliein tilonv, or lus a ' bifliop,' lor thid direction does not make tiie supposition improper that others would be associated witli him. It is just each counsel as would now be jrivcn to a Presbyterian or Congregational minister, or such as would be given to an associate justice in a court, on the supix)sition that a brother judge was at any time to be tried by him and his colleagues. ^ But before two or Ihree witnesses. Marg., niidcr The meaning is, unless supported by tlie testimony of two or three persons. lie was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these: (1.) This was the ' juirement of the Jewish law in 1 cases, which had thus settled a ■inciple which the apostle seems have regarded as important, if not obligaLory, under the christian dispensation. See DcuL.wii. (J; xix. 15. Comp. Notes on John viii. I7. 2 Cor..xiii. 1. (-2.) There would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, tlierefbrc, furnished importint f-ccurity for the innocent (I?.) There might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important, therefore, that their rights should be irnarded with an.xious care. Tlie ministers of religion often give oft'encc to wicked men by tlieir rebukes of sin (comp. Mark vi. 17 — see an accusation against them sustaineil; the cause of religion would be liable to sulTer much when ifj ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to."^ee religion disgraced. (4.) The character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other men, but is of special value to the church, and to the cause of religion. It is the property of the church. Tiie interests of religion depend much on it, and it should not be wantoidy assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favour from the piety, e.\perience, and talents of its public defenders. At the same time, however, the wicke<J, though in the ministry, s^iould not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fiiir trial. lie only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honour of religion, aa well as simple Justice, requires that he shall be punished as he deserves He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of otiiers; and such a ' man shnuld not escape. Tliere should I be no ♦ benefit of clergy,' and neither I a black coat, nor bands, nor the lawn should save a villain.
20. Them that sin. That have been proved to have committe<l sin — referring probably to tlie elders
20); wicked men would rejoice to I mentionevl in the orevious ver?e, but 18'
20 Them that sin rebuke " before all, that * others also may fear.
21 I charge ' thee before God, and the Lord Jesus Christ, and
giving the direction so general a form that it might be applicable to others. ][ Rebuke before all. Before all the church or congregation. The word rebuke properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to ' rebuke an offender before all,' may be easily reconciled with the direction in ver. 1, "Reouke not an elder." The latter refers to the private and pastoral intercourse with an elder, and to the method in which he should be treated in such intercourse — to wit, with the feelings due to a father; the direction here refers to the manner in which an oifender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation. ^ Thai others also may fear. That they may be kept from committing the same offence. Comp. 1 Pet. ii. 14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.
21. / charge thee before God. Comp. Luke xvi. 28. Acts ii. 20. The word rendered charge means, prDperly, to call to witness; then to affirm with solemn attestations;
the elect ^ angels, that thou ob* serve these things without preferring ' one " before another, doing nothing by partiality.
and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses. IT And the Lord Jesus Christ. As in the presence of the Lord Jesus; with his eye resting upon you. ^ Aiid the elect angels. It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good. Comp. Notes on Heb. xii. 1. No one can prove that the angels, and that the departed spirits of holy men, are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of a departed father, mother, or sister were fixed upon us, and as if we were encompassed by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around tlie throne were fixing an intense gaze upon us! The word ' elect' here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called elect because they are chosen of God unto salvation (Notes on Eph. i. 4, 5), and suddenly on man, neither be partaker it would nppcar that it id a great law extending,' tlirourrli the universe, that botii those who remain in a state of holiaoss, and those who are made holy, are the subjects ot* purpose and ciioicc on the part of God. The fact only is state«l; the reasons wliich led to tlie choice, alike in rej^rd to angels and men, are unknown to us. Comp. Notes on Matt.\i. 25. ^, That ihnu observe these thins^s. Probably referring to all the tilings which he had enjoined in the previous parts of the epistle. ■[ Without preferring one before another. Alarg., prejudice. The meaning is, withoiit previous judgment — x^i '^po* c, luoroj — without any prejudice on ircount of rank, wealth, personal endship, or predilection of any rL Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of tJio gospel to have his personal friends, yet in the administration of the affairs of the church he sliould remember that all are brethren, and all, of whatever rank, colour, sex, or age, have equal rights. ^ Partiality. Gr., inclination, or proclivity — that is, without being inclined to favour one party or person more than anotlior. There should be no purpose to find one guilty and another innocent; no inclination of heart towards one which would lead us to resolve to find him innocent; and no aversion fi-om another which would inakn us resolve to find him guilty.
iTJ. Ijay hands suddenly on no man. Some have understood this of laying on hands to heal the sick {Koppc); oti ers of the laying on of hands to absolve penitents, but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or apjwinted to perform an imjwrtant duty. Notes, ch. iv. 14. Comp. Acts vi. 6; viii. 17. The idea here is, that Timotliy should not be hasly in an act so important as that of introducing men to the ministry. He should take time to give them a fair trial of their piety; he should have satisfactory evidence of their (jnalifications. He should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as iiaving the right to ordidn to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that otiiers were to bo associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and Congregationalistd to those who are set apart to the sacred ofhce, in reference to ordaining others. ^ Seithcr be partakers of other men's sins. This ia evidently to be interpreted in connection with the injunction * to lay hands suddenly on no man.' The meaning, in this connection, is, tliat Timothy was not to become a partici[xint in the sins of another by introducing him to tlie sacre<l office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. Ifweordain
23 Drink no longer water, but use ii little wine " for thy sto-
a man to the office of the ministry who is known to be living in sin, or to cherisli dangerous error, we become llie patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which ice may have, or which it may acquire from the influence of the sacred office of the ministry. Hence the importance of caution in investing any one with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other men. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to loan money, or a boat, or a horse, or a pistol, or a bowie-knife for an unlawful business; we are not to furnish capital for the slavetrade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath. ^ Keep thyself pure. Particularly, in regard to participation in the sins of others; generally, in all things — in heart, in word, in conduct.
23. Drink no longer water. — There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered tlie difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this: Paul appears to have been suddenly impressed with the thought — a thought which is very likely to come over a man who is writing on the duties of the ministry — of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labour, care, and anxiety. The labours enjoined were such as to demand all the time; tlie care and anxiety incident to such a charge would be very likely to prostrate the frame, and to irjure the health. Then he remem bered that Timothy was yet but a youth; he recalled his feebleness of constitution and his fi'equent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of whie, mingled with his water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life. Comp. Matt, x. 23, The phrase, 'drink no longer water,' is equivalent to, 'drink not water only.'' See numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament. ^ But use a little wine. Mingled with the water— the common method of drinking wine in the East. See Robinson's Bibliotheca Sacra, i. 512, 513. ^ For thy stomacli's sake. It was not for the pleasure to be derived from the use of wine, or because it Vv'Ould produce hilarity or excite* ment, but solely because it was r©"
gnrdcd as necessnry for the promotion of licullli; that is, ns a modicine. *^, And lliiiif ojhn injinnitus. (iiJjMfiaj — \Vr;iknct;.<Ori or sicknessoti. 'I'iio woi^l would inchido nil inlirmitiori of l>>dy, but seems to refer here to some attacks of sickness to wliich 'J'iniothy was liable, or to some lecbleness of constitution; but beyond tliis we have no information in regard to the nnlure of liis maladies. In view of this passage, and as a furllier explanation of it, we may make the following remarks: (1.) The use of wine, and of all intoxicating drinks, was solenudy tbrbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties. Lev. x. 9, 10. The eame was the case among tlie Egyptian priests. Clarke. Comp. Notes on ch. iii. 3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the ciiristian dispensiition. The natural feelinir would be, and not improperly, that a christian minister shouhl not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish lawremained the same — " that ye may jnit difl'erence between holy and unlioly, and clean and unclean." (2.) It is evident from this passage that 7V/«o//iy usually drank water oiily, or that, in modern language, he was a Urc-tolulhr.'' lie wa-s evidently, not in the habit of drinking wine, or he could not have been exliorted to do it. (D.) lie must have been a remarkably temperate youth to have required the authority of an ap<istlc to induce him to drink even a Utile wine. See Doddridnc There are few young men so temperate as to require such an authority to induce them to do it (4.) The exhortation extended only to a very vnuhrolr use of wine. It was not to drink it tables of the rich and the great, or in the i-ocial circle; it was not even to drink it by itself; it was to use 'a iUllv' mingled with water — lor this was the usual method. See Atha;- neus, Deipno. lib. ix. x. c. 7. (5.) It was not as a common driidt, but the exhortation or command extends ouly to its use as a medicine. All the use which can be legitimately made of this injunction — whatever conclusion may be drawn from other precepts — is, that it is proper to use a small quantity of wine ti)r' medicinal purposes. (0.) There are many ministers of the gos})el, now, alas! to whom under no circumstances could an apostle a])ply this exiiortation — ' Drink no longer water only.' They would ask, with surprise, what he meant? wlielher he intended it in irony, and lor banter— lor they need no apostolic command to drink wine. Or if he should address to them the exhortation, 'use a little wine,' they could regard it only as a reproof for their usual Jiabit of drinkmg much. To many, the exhortation would be appropriate, if they ought to use- wine at all, only because they arc in the habit of using so viuch that it would be proper to restrain them to a much sn)aller quantity. (7.) This whole passage is one of great value to the cause of temperance. Timotiiy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favoured the general habit, and only asked liim to depart in some smaL degree from it, in order that he might restore and preserve his health. So far, and no farther, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasmir and demoralizing; sin freely; it was not to drink it at the i ol" intemperance.
34 Some men's sins are open " beforehand, going before to judgment: and some men they follow after.
24. Some men's sins are open beforehand. This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry (ver. 22); and ver. 23 is to be regarded as a parenthesis. The apostle had given Timothy a charge (ver. 22) respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry. T[ Going before to judgment. Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such men, and Timothy should not be accessory to their being introduced into the office of the ministry. — ^ And some men they follow after. That is, their character is not fully understood here. They conceal their plans. They practise deception. They appear different from what they really are. But the character of such men will be developed, and they will be judged according to
25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
their works. They cannot hope to escape with impunity. Though they have endeavoured to hide their evil deeds, yet they will follpw after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favourable appearances at once, or on slight acquaintance, that they are qualified for the office — for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.
25. Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry. % And they that are otherwise cannot be hid. That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no cne can mistake what they are. They cor respond, in respect to tlio publicity of their character, with tiioso mentioned in vcr. 2-1, wiiosc ^ sins are open Vl'orchund;' for the pood deeds of the one are as manifest as the sins of tlie other. But there are tliose wlio are ^ otherwise.^ They are modest, retirinij, unobtrusive, unknown. Tliey may live in obscurity; may hive slender means for doinjT {;rftHl; may be constitutionally BO diffident tiiat ihey never appear on tlie stage of public action. NVhat tliey do is concealed from the world. These correspond in respect to publicity with those mentioned in vcr. 24, ' wiiooe deeds follow after them.' Yet, says tlie apostle, these cannot always be hid. There arc arrange- I mentis for developing every man's character, and it will be ultimately known what he is. The connection hero, seems to be this. As Timothy (ver. 24) was to be on his guard in introtlucing men into the ministry, ^ ^ainst those whose character for.;l was not developed, but who..iitrht be concealing their plans and practising secret sins, so he was to endeavour to search out the modest, the unobtrusive, and those who, tliougii now unknown, were among the excellent of the earth, and bring Uiem forward to a station of usefulness where their virtues might shine on the world.
Apart from the reference of thiji beautiful passage (vs. 21, 2.")) to the ministry, it contains truth iiii]K)rtunt to all.
(1.) The character of many wicked men is now clearly known. No one ha.s any doubt of it. Tiieir deeds Jiave gone before thorn, and are recorded in the Books tiiat will be open at the judgment They might even nrw be judged without tlie ibrmality of ippcaring there, and the univera« would acquiesce in the sentence or condciiination.
(2.) The cliaracler of many wicked men is conceeled. They iiide their plans. The ' nio practising secret iniquity. They do not mean that the world shall know what they are. More than half tiic real depravity ot" the world is thus concealed from human view, and in regard to more tiian h.ilf tlie race who are going up to the judgment there is an entire mistake as to their real character. If all tiie secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.
(3.) There is a process steadily going forward for bringing out the real character of men, and siiowing what they are. This process consists, Jirst, in the arrangements of Providence for developing their character here. Many a man, who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been sufiered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. ScconJly, the process will be completed on the final trial. Then nolhinsr will be concealed. Every man will be seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on oartii to liave a goo<l character, will be scon there to have been hollow-hearted and biise hypocrites.
(4.) Every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to j)ractise a deception on his linnl Judge.
(").) There is a fit!ies.s and propriety in the fict that there will be a final juflgment. Indeed, there must be such a judirmcnL, in order that God may be just. The characters of men ai\; not ftilly developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here, but the divine arrangement is that man shall not live long here, and the development, therefore, must be in the fiitiire world.
(6.) The modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. TJiere is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they wlio formed them are not permitted to complete; many desires of benefiting others are cherished which there are no means of gratifying; many a deed of kindness is perforn'ed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, tlie freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose then that all that is concealed and unknown in the world is evil.
(7.) There will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an jpportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial — to the ='.iame and confusion of the one class; to the joy and triumph of the other.
This chapter embraces the following subjects of counsel and exhortation: —
(1.) The kind of instruction which was to be given to servants. Vs. 1 — 5. They were to treat their masters with all proper respect, ver. 1; if their masters were Christians, they were, on that account, to serve them with the more fidelity, ver. 2; and any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart.
(2.) The advantage of piety and of a contented mind. Vs. 6 — 8. The argument for this is, that we brought nothing into the world, and can carry nothing out; that our essential wants here are food and raiment, and that, having enough to make us comfortable, we should be content.
(3.) The evils of a desire to be rich (vs. 9, 10) — evils seen in the temptations to which it leads; the passions which it fosters, and tlie danger to religion itself.
(4.) An exliortation to Timothy, as a minister of religion, to pursue higher and nobler objects. Vs. 11— 16. He was («) to avoid these worldly things: he was (b) to pursue nobler objects. He was to follow after righteousness, and to fight the good fight of faith. To do this, he was to be encouraged by the asl|urance that the Great and only Po- Tentate would, in due time, place the crown on his head.
(5.) The duty of those who were rich — for it is supposed that some
ET as many servants • as arc ( under the yoke count their
Christians will be rich — either by inheritance, or by pnjsperous business. Vs. 17 — lU. They are (»/) not to be proud; (b) nor to trust in their riches so as to forget their dependence on God; (c) to do good witii tljeir property; and (</) to make their wealth the means of securing eternal life.
(6.) A solemn charge to Timotliy to obser\e these things, and not to be turned from them by any of the arguments and objections of pretended science. Vs. 20, 21.
1. Let as many servants. On the word here rendered servants — fioCxw — see Notes on Eph. vi. 5. The word is tliat which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to a}iy sjiecies of servitude, whether voluntary or involuntary. if slavery existed in Ephesus at tlie lime when tliis epistle was uTitten, it would be applicable to slaves; if uny otlier khid of servitude existed, the word would be equally applicable.o that Tiiere is nothing in the word itself which essentially limits it to slavery. Examine Matt xiii. 27; XX. 27. Jlark x. 44. Luke ii. 29. John XV. 15. Acts ii. IS; iv. 29; xvi. 17. Rom. i. 1. 2 Cor. iv. 5. Judel. Rev. i. 1; ii. 20; vii. 3. The addition of tlie phrase 'under the yoke,' however, shows undoubtedly tliat it is to be understood here of slavery. % As are under the yoke. On the word yoke, see Notes on Alatt XL 29. The phrase here properly denotes slavery, as it would not be applied to any otlier species of servitude. See l/cv. xxvL 13. Dem. 322. 12. |t-,t){ 6of5u)5vv>;{. Rob. Lex. It sometimes denotes the bondage of tbo Mosaic law as being a severe
own masters worthy of all honour, that the name of God and hia doctrine be not blasphemed.
and oppressive burden. Acts xv. 10. Gal. V. 1. It may be remarked here that the apostle did not regard slavery as a lia^ht or desirable thing. lie would not have applied this term to the condition of a wife or a child. ^ Count their own masters worthy of all honour. Treat them with all proper respect They were to manifest the risht spirit themselves, whatever their masters did; tliey were not to do anything that would dishonour religion. Tlie injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the christian spirit towards his master who was not a Christian; he ou^ht to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient In the humble and trying situation in which he confessedly was — under the yoke of bondage — he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opjxjrtunity presented itself. See Notes on 1 Cor. vii. 21. Comp., on the passage betbre us, the Notes on Eph. vi. ij — 9, and 1 I'et ii. 1*^. •[ That the name of Gotl and his doctrine be not blasphemed. That religion be not dishonoured and reproached, and that tiicre may be no occasion to