Mat 15:2, 16:21, 21:23, 26:3, 47, 57, 59, 1Ti 5:1, 17, 19, Tit 1:5 | Barnes | STEP | Verse 2. Transgress the tradition of the elders , The word elders means, literally, old men . It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law , but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined. The Pharisees, and all the Jews , except they wash their hands oft, eat not, . Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, . They did this professedly for the sake of cleanliness . So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

Matthew 15:2

Verse 2. Transgress the tradition of the elders, The word elders means, literally, old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined.

The Pharisees, and all the Jews, except they wash their hands oft, eat not, Mk 7:3. Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, Mk 7:3,4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

Mt 15:1

Matthew 16:21

Verses 21-23. See also Mk 7:31-33, Lk 9:22. From that time forth. This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare theft minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Their minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that he was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.

Elders. The men of the great council, or sanhedrim. Mt 5:7.

Chief Priests and Scribes. Mt 3:7.

(w) "From that time" Lk 9:22, 18:31, 24:6,7, 1Cor 15:3,4

Matthew 21:23

Verses 23-27. See also Mk 11:27-33, Lk 20:1-8.

Verse 23. When he was come into the temple. That is, probably, into the inner court; the court of the Israelites. They took this opportunity when he was not surrounded by the multitude.

By what authority, etc. There was a show of propriety in this question. He was making great changes in the affairs of the temple, and they claimed the right to know why this was done, contrary to their permission. He was not a priest; he had no civil or ecclesiastical authority as a Jew. It was sufficient authority indeed, that he came as a prophet, and worked miracles. But they professed not to be satisfied with that.

These things. The things which he had just done, in overturning the seats of those that were engaged in traffic, Mt 21:12.

(n) "And when" Mk 11:27, Lk 20:1 (o) "By what" Ex 2:14

Matthew 26:3

Verse 3. Then assembled, etc. This was a meeting of the great council or sanhedrim. Mt 5:22.

The palace. The original word properly denotes the hall or large area in the centre of the dwelling, called the court. Mt 9:2. It may be understood, however, as referring to the palace itself.

The High Priest. Holding the office that was first conferred on Aaron, Ex 28:1 and following. The office was at first hereditary, descending on the eldest son Nu 3:10. Antiochus Epiphanes, (B. C. 160) when he had possession of Judea, sold the office to the highest bidder. In the year 152 B.C., Alexander, king of Syria, conferred the office on JONATHAN, 1Mac 10:18-20, whose brother Simon was afterwards created by the Jews both prince and high priest, 1Mac 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest till the time of Herod, who changed the incumbents of the office at pleasure: a liberty which the Romans ever afterwards exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence it is said that Caiaphas was high priest for that year, Jn 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence more than one high priest is sometimes mentioned, though strictly there was but one who held the office.

Matthew 26:47

Verses 47-57. The account of Jesus' being betrayed by Judas is recorded by all the evangelists. See Mk 14:43-52, Lk 22:47-53, Jn 18:2-12.

Verse 47. Judas, one of the twelve, came. This was done while he was addressing his disciples. John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised.

A great multitude with swords and staves. John says, that he had received a band of men and officers from the chief priests, etc. Josephus says, (Ant. xx. ch. iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult, if any should be excited. This band, or guard, was at the disposal of the chief priests, Mt 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the north-west side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with swords. The other persons that went out carried probably whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.

Staves. In the original, "wood;" used here in the plural number. It means rather clubs or sticks, than spears. It does not mean staves. Probably it means any weapon at hand, such as a mob can conveniently collect. John says, that they had lanterns and torches. The passover was celebrated at the full moon. But this night might have been cloudy. The place to which they were going was also shaded with trees; and lights, therefore, might be necessary.

(r) "Judas" Acts 1:16

Matthew 26:57

Verses 57-75. The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists' pleasure. Accordingly, Matthew and Mark relate the trial first, and Peter's denial afterwards; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mk 14:53-72, Lk 22:54-71, Jn 18:13-27.

Verse 57. To Caiaphas. John says, that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably, as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of advising his son-in-law in a difficult case; and the Saviour was detained there probably until the chief priests and elders were assembled.

The High Priest. Mt 26:3. John says, he was high priest for that year. Annas had been high priest some years before, in the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. Jn 11:49,50.

The Scribes and the elders. The men composing the great council of the nation or sanhedrim. Mt 5:22. It is not probable that they could be immediately assembled; and some part of the transaction respecting the denial of Peter probably took place while they were collecting.

(z) "And they" Mk 14:53, Lk 22:54, Jn 18:12

Matthew 26:59

Verse 59. Mt 26:57

1 Timothy 5:1

1st Timothy CHAPTER V.

ANALYSIS OF THE CHAPTER,

This chapter embraces the following subjects:--

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But entreat him as a father. As you would a father. That is, do not harshly denounce him. Endeavour to persuade him to lead a more holy life. One of the things for which the ancients were remarkable above most of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this, Lev 19:32, Job 29, Prov 20:20, 30:17 Comp. Dan 7:9,10, Rev 1:14,15. The apostle would have Timothy, and, for the same reason, every other minister of the gospel, a model of this virtue.

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

1 Timothy 5:17

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

That rule well. Presiding well, or well managing the spiritual interests of the church. The word rendered rule -προεστωτες -- is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5,7; to an apostle, 1Pet 5:1; and is such a word as would apply to any officers to whom the management and government of the church was intrusted. On the general subject of the rulers in the church, 1Cor 12:28. It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding elders. See, on this subject, Whately's "Kingdom of Christ delineated," pp.84-86. The language here seems to have been taken from such an Organization. On the Jewish synagogue, Mt 4:23.

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

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

(a) "elders" 1Thes 5:12,13

1 Timothy 5:19

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

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

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

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

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

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

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

(1) "but before" "under" (d) "two or three witnesses" De 19:15

Titus 1:5

Verse 5. For this cause left I thee in Crete. Comp. 1Timm 1:3. On the situation of Crete, see the Intro. 2.

That thou shouldest set in order the things that are wanting. Marg., left undone. The Greek is, "the things that are left;" that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered, "set in order"-- επιδιορθωση-- occurs nowhere else in the New Testament. It means, properly, to make straight upon, and then to put further to rights, to arrange further. Robinson, Lex.--- There were things left unfinished which he was to complete. One of these things, and perhaps the principle, was, to appoint elders in the various cities where the gospel had been preached.

And ordain. The word ordain has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to "invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities," (Webster;) and it may be added, with the idea always connected with it, of the imposition of hands, But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over any thing, as a steward or other officer (see Mt 24:45, Lk 12:42, Acts 6:3,) though without reference to any particular mode of investment with an office. See the word, ordain, explained in the Acts 1:22, 14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people. Comp. Acts 6:3.

Elders. Gr., Presbyters. See the word explained Acts 14:23. These elders, or presbyters, were also called bishops (comp. 1Timm 3:1), for Paul immediately, in describing their qualifications, calls them bishops-- "ordain elders in every city--if any be blameless --FOR a bishop must be blameless," etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaning. It would be the same as if the following directions were given to one who was authorized to appoint officers over an army: "Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a brigadier-General must be of good character, and acquainted with the rules of war." --That the same rank is denoted also by the terms presbyter and bishop here, is further apparent because the qualifications which Paul states as requisite for the "bishop" are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit 1:7, that those whom Titus was to appoint were "bishops;" and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in "every city" of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not unfrequently maintained that Titus himself was in fact the bishop of that diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term "bishop" in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.

In every city. Crete was anciently celebrated for the number of its cities. In one passage, Homer ascribes to the island an hundred cities, (Il ii. 649 ;) in another, ninety (Od. xix. 174.) It may be presumed that many of these cities were towns of no very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavour to introduce the gospel in every important place.

As I had appointed thee. As I commanded thee or gave thee direction διεταξαμην. This is a different word from the one used in the former part of the verse, and rendered ordain καθιστημι. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

(a) "set in order" 1Cor 11:34 (1) "wanting" "left undone" (b) "ordain elders" Acts 14:23, 2Ti 2:2