1Ti 3, 1Ti 5 | Barnes | STEP | 1st Timothy Chapter 3 ANALYSIS OF THE CHAPTER THE object of this chapter is to give directions respecting the qualifications and duties of the officers of the Christian church. As it is evident that Timothy was to be partly employed in the appointment of suitable officers for the church at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a full statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. The chapter embraces the following subjects:-- I. The qualifications of a bishop, . The enumeration of his qualifications is preceded by a general statement that the office was an honourable one, and that he who aspired to it, sought an employment that was, in itself, to be regarded as desirable, . The qualifications specified for this office, are the following:-- (1.) He must be a man of good private character; possessing and illustrating the Christian virtues, or, as we would say now, an upright man, and a Christian gentleman, . (2.) He must be a man who ruled his own house well, and who thus showed that he was qualified to preside as the first officer in the church of God, . (3.) He must be a man of suitable age and experience--one who would not be likely to fall into the temptations that are laid for the young, . (4.) He must have a fair reputation among those who were not Christians --as it is intended that the influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity, . II. The qualifications of deacons, . They must be, (1.) Men of fair character--serious, temperate, candid, . (2.) Men who hold to the doctrines of the gospel with a pure conscience, . (3.) Men who have been proved, and who have shown that they are qualified to serve the church, . (4.) Men whose wives are of such a character that their example will contribute to the promotion of the common cause, . (5.) Men not living in polygamy, and who exercise exemplary family government, . III. The reason why Paul gave these instructions to Timothy, . It was, that he might know how he ought to demean himself in the important station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus; but, in the mean time, he gave him these written counsels, that he might understand particularly the duty which was required of him. IV. The chapter closes with a statement which seems to have been intended to impress the mind of Timothy with the importance of the duties in which he was engaged, . The statement is, that the church is the great defender of the truth in the world, , and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth--a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among men, . This reason is further urged in the following chapter, by showing that the time would come when, under the influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted. Verse 1. This is a true saying. Gr., " Faithful is the word "--the very phrase which is used in . . The idea here is, that it was worthy of credence; it was not to be doubted. If a man desire . Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel--a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications; and no one who "desires" the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered desire here, (ορεγω,) denotes, properly, to reach or stretch out --and hence to reach after anything, to long after, to try to obtain. . The office of a bishop . The Greek here is a single word-- επισκοπης. The word επισκοπη-- episcoe --whence the word Episcopal is derived--occurs but four times in the New Testament. It is translated visitation in , and ; bishoprick , ; and, in this place, office of a bishop . The verb from which it is derived, (επισκοπεω) occurs but twice. In , it is rendered looking diligently ; and in , taking the oversight . The noun rendered bishop , occurs in ; . The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow ; and is of so general a character, that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry; and it is, in fact , applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any office. Thus it is applied (a) to believers in general, directing them to " look diligently , lest any one should fail of the grace of God," ; (b) to the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers," ; (c) to the elders or presbyters of the church in , "Feed the flock of God, taking the oversight thereof ;" (d.) to the officers of the church in Philippi, mentioned, in connection with deacons, as the only officers of the church there, "to the saints at Philippi, with the bishops and deacons," ; (e.) to Judas, the apostate, ; and (f.) to the great Head of the church, the Lord Jesus Christ, , "the Shepherd and Bishop of your souls." From this use of the term it follows, (1.) That the word is never used to designate the peculiarity of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term bishop is never applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of Judas , . (2.) It is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors" to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops" that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "ALL that we read in the New Testament concerning 'bishops' is to be regarded as pertaining to the 'middle grade;' that is, to those who are now regarded as 'priests.'" This is not strictly correct, as is clear from the remarks above respecting what is called the 'middle grade;' but it is strictly correct so far as it affirms that it is never applied to prelates . (3.) It is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank. (4.) It has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior Order of clergy, as designating their peculiar office, is wholly to depart from the use of the word as it occurs in the Bible. (5.) As it is never used in the Scriptures with reference to prelates , it should be used with reference to the pastors, or other officers of the church; and to be a pastor or overseer of the flock of Christ, should be regarded as being a scriptural bishop . He desireth a good work . An honourable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for any one to desire the office of a bishop who has the proper qualifications. Comp. . (a) "bishop"

1 Timothy 3

1st Timothy Chapter 3

ANALYSIS OF THE CHAPTER

THE object of this chapter is to give directions respecting the qualifications and duties of the officers of the Christian church. As it is evident that Timothy was to be partly employed in the appointment of suitable officers for the church at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a full statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. The chapter embraces the following subjects:--

I. The qualifications of a bishop, 1Timm 3:1-7. The enumeration of his qualifications is preceded by a general statement that the office was an honourable one, and that he who aspired to it, sought an employment that was, in itself, to be regarded as desirable, 1Timm 3:1. The qualifications specified for this office, are the following:--

(1.) He must be a man of good private character; possessing and illustrating the Christian virtues, or, as we would say now, an upright man, and a Christian gentleman, 1Timm 3:2,3.

(2.) He must be a man who ruled his own house well, and who thus showed that he was qualified to preside as the first officer in the church of God, 1Timm 3:4,5.

(3.) He must be a man of suitable age and experience--one who would not be likely to fall into the temptations that are laid for the young, 1Timm 3:6.

(4.) He must have a fair reputation among those who were not Christians --as it is intended that the influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity, 1Timm 3:7.

II. The qualifications of deacons, 1Timm 3:8-10,12,13. They must be,

(1.) Men of fair character--serious, temperate, candid, 1Timm 3:8.

(2.) Men who hold to the doctrines of the gospel with a pure conscience, 1Timm 3:9.

(3.) Men who have been proved, and who have shown that they are qualified to serve the church, 1Timm 3:10.

(4.) Men whose wives are of such a character that their example will contribute to the promotion of the common cause, 1Timm 3:11.

(5.) Men not living in polygamy, and who exercise exemplary family government, 1Timm 3:12,13.

III. The reason why Paul gave these instructions to Timothy, 1Timm 3:14,15. It was, that he might know how he ought to demean himself in the important station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus; but, in the mean time, he gave him these written counsels, that he might understand particularly the duty which was required of him.

IV. The chapter closes with a statement which seems to have been intended to impress the mind of Timothy with the importance of the duties in which he was engaged, 1Timm 3:15,16. The statement is, that the church is the great defender of the truth in the world, 1Timm 3:15, and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth--a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among men, 1Timm 3:16. This reason is further urged in the following chapter, by showing that the time would come when, under the influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted.

Verse 1. This is a true saying. Gr., "Faithful is the word"--the very phrase which is used in 1Timm 1:15. 1Timm 1:15. The idea here is, that it was worthy of credence; it was not to be doubted.

If a man desire. Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel--a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications; and no one who "desires" the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered desire here, (ορεγω,) denotes, properly, to reach or stretch out--and hence to reach after anything, to long after, to try to obtain. Heb 11:16.

The office of a bishop. The Greek here is a single word-- επισκοπης. The word επισκοπη--episcoe--whence the word Episcopal is derived--occurs but four times in the New Testament. It is translated visitation in Lk 19:44, and 1Pet 2:12; bishoprick, Acts 1:20; and, in this place, office of a bishop. The verb from which it is derived, (επισκοπεω) occurs but twice. In Heb 12:15, it is rendered looking diligently; and in 1Pet 5:2, taking the oversight. The noun rendered bishop, occurs in Acts 20:28; Php 1:1, 1Timm 3:2, Tit 1:7, 1Pet 2:25. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow; and is of so general a character, that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry; and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any office. Thus it is applied

(a) to believers in general, directing them to "look diligently, lest any one should fail of the grace of God," Heb 12:15;

(b) to the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers," Acts 20:28;

(d.) to the officers of the church in Philippi, mentioned, in connection with deacons, as the only officers of the church there, "to the saints at Philippi, with the bishops and deacons," Php 1:1;

(e.) to Judas, the apostate, Acts 1:20; and

(f.) to the great Head of the church, the Lord Jesus Christ, 1Pet 2:25, "the Shepherd and Bishop of your souls." From this use of the term it follows,

(1.) That the word is never used to designate the peculiarity of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term bishop is never applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of Judas, Acts 1:20.

(2.) It is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors" to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops" that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "ALL that we read in the New Testament concerning 'bishops' is to be regarded as pertaining to the 'middle grade;' that is, to those who are now regarded as 'priests.'" This is not strictly correct, as is clear from the remarks above respecting what is called the 'middle grade;' but it is strictly correct so far as it affirms that it is never applied to prelates.

(3.) It is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank.

(4.) It has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior Order of clergy, as designating their peculiar office, is wholly to depart from the use of the word as it occurs in the Bible.

(5.) As it is never used in the Scriptures with reference to prelates, it should be used with reference to the pastors, or other officers of the church; and to be a pastor or overseer of the flock of Christ, should be regarded as being a scriptural bishop.

He desireth a good work. An honourable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for any one to desire the office of a bishop who has the proper qualifications. Comp. Rom 11:13.

(a) "bishop" Php 1:1 Verse 2. A bishop. A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church intrusted to him, 1Timm 3:4,5, and who was also a preacher of the gospel.

Must be blameless. This is a different word (ανεπιληπτος) from that rendered blameless in Lk 1:6, Php 2:15, 3:6, (αμεμπτος) Compare Lk 1:6; Php 3:6.

The word here used does not mean that, as a necessary qualification for office, a bishop should be perfect; but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if any charge could be brought against him implying moral obliquity, he is not fit for the office, he should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.

The husband of one wife. This need not be understood as requiring that a bishop should be a married man, as Vigilantias, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable, in general, it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question the Notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:

(1.) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should "have but one wife" would be naturally understood as prohibiting polygamy.

(2.) The marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressly declared to be proper, 1Cor 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for a man to marry the second time. But if it is lawful for any man, it is right for a minister of the gospel. No reason can be assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honourable for a minister of the gospel as for any other man, (comp. Heb 13:4; and, as Doddridge has well remarked, "circumstances may be so adjusted that there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it."

(3.) There was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practised, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonourable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that "marriage is honourable in all;" and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether! Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all! Would not a Romanist say so now?

Vigilant. This word νηφαλεος occurs only here and in 1Timm 3:11; Tit 2:2. It means, properly, sober, temperate, abstinent, especially in respect to wine; then sober-minded, watchful, circumspect. Robinson. A minister should have a watchful care over his own conduct. He should be on his guard against sin in any form.

Sober. σωφρονα. Properly, a man of a sound mind; one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word prudent would come nearer to the meaning of the apostle than any single word which we have.

Of good behaviour. Marg., modest. Coverdale renders it, mannerly. The most correct rendering, according to the modern use of language, would be, that he should be a gentleman. He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined intercourse, nor be unfit to appear respectably in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined intercourse, is indicative neither of talent, learning, nor religion; and though they are occasionally--not often--connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men ought to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases ought to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined intercourse. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are fitted to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the "long run," by disregarding the rules of refined intercourse; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of good-breeding.

Given to hospitality. This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, Rom 12:3, Heb 13:2. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.

Apt to teach. Gr., Didactic; that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to teach, or to communicate to his fellowmen the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart instruction to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavour to increase in knowledge, that he may be qualified to teach others. A man who would teach a people, must himself keep in advance of them on the subjects on which he would instruct them.

(b) "bishop" Tit 1:6 (1) "good behaviour" "modest" Verse 3. Not given to wine. Marg., "Not ready to quarrel and offer wrong, as one in wine." The Greek work (παροινος) occurs in the New Testament only here and in Tit 1:7. It means, properly, by wine; i.e., spoken of what takes place by or over wine, as revelry, drinking songs, etc. Then it denotes, as it does here, one who sits by wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any obligation of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use. Mt 11:19, 1Timm 5:23.

No striker, he must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife.

Not greedy of filthy lucre. Not contentious or avaricious. Gr., Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support, 1Cor 9:1; and following, but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world--the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined--it is important in the highest degree that the minister of religion should be an example of what men should be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach.

But patient. Modest, mild, gentle. See the word (Gr.) in Php 4:5, Tit 3:2, Jas 3:17, 1Pet 2:18, where it is rendered gentle. The word means that the minister of the gospel should be a man of mild and kind demeanour, such as his Master was.

Not a brawler. Comp. 2Ti 2:24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, Not disposed to fight.

Not covetous, Gr., Not a lover of silver; that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.

(1) "Not given to wine" "not ready to quarrel and offer wrong, as one on wine"

(a) "not a brawler" 2Ti 2:24 Verse 4. One that ruleth well his own house. This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a previous qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry should be one who governs his own house well. A want of this will always be a hinderance to extensive usefulness.

Having his children in subjection with all gravity. This does not mean that his children should evince gravity, whatever may be true on that point; but it refers to the father, he should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his intercourse with his children. It does not mean that he should be severe, stern, morose--which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner --but that he should be a serious and sober-minded man. He should maintain proper dignity, (σεμνοτης;) he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.

(a) "ruleth well" Ps 101:2 Verse 5. For if a man know not how to rule. This is a beautiful and striking argument. A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common wants. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be paternal. It should be felt that he who presides over it, has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify. Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith" with proper views and feelings? If, with all the natural and strong ties of affection, which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household, where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible, that he who knows not how to govern and reform his own family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle, to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance arbitrary authority in the church, even such authority as a father must of necessity employ in his own family. Hence he uses different words, he speaks of the father as 'ruling' over his own family, or presiding over it --προστηναι; he describes the minister of religion as having a tender care for the church --επιμελησεται. Verse 6. Not a novice. Marg., one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.

Lest being lifted up with pride. We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being intrusted at once with the highest office in the church, and by the commendations and flattery which he might there receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.

He fall into the condemnation of the devil. That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated, that the cause of the apostasy of Satan was Pride--a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honour which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered lifted up, (τυφωθεις,) is from a verb which means, to smoke, to fume, to surround with smoke; then to inflate--as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.

(1) "novice" "one newly come to the faith" (b) "pride" Prov 16:18 (c) "devil" Jude 1:6 Verse 7. Moreover he must have a good report of them which are without. Who are without the church; that is, of those who are not Christians. This includes, of course, all classes of those who are not Christians--heathens, infidels, Jews, moral men, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true, and just, and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. lie must not give occasion for scandal or reproach in his intercourse with the other sex, but must be regarded as a man of a pure life and of a holy walk. The reason for this injunction is too obvious. It is his business to endeavour to do such men good, and to persuade them to become Christians. But no minister of the gospel can possibly do such men good, unless they regard him as an upright and honest man. No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it, he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say, that he does not want a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation. Col 4:5; 1Thes 4:12.

Lest he fall into reproach. That is, in such a way as to bring dishonour on the ministerial character. His life will be such as to give men occasion to reproach the cause of religion.

And the snare of the devil. The snare which the devil lays to entrap and ruin the ministers of the gospel and all good men. The snare to which reference is here made, is that of blasting the character and influence of the minister of the gospel. The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence the necessity, on his part, of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it; and if the minister has any propensity which is not in entire accordance with honesty, Satan will take advantage of it, and lead him into the snare.

(d) "them which are without" Acts 22:12, 1Thes 4:12 (e) "snare or the devil" 1Timm 6:9, 2Ti 2:26 Verse 8. Likewise must the deacons. On the meaning of the word deacons, Php 1:1. On their appointment, Acts 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the bishops.

Be grave. Serious, sober-minded men. In Acts 6:3, it is said that they should be men of honest report. On the meaning of the word grave, 1Thes 3:4. They should be men, who, by their serious deportment, will inspire respect.

Not double-tongued. The word here used --διλογος does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice, (from δις and λεγω,) and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for tile exact truth of what they say, and for the exact fulfilment of their promises.

Not given to much wine. 1Thes 3:3. The word much is added here to what is said (1Timm 3:8) of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, any more than the bishop, to indulge in the use of wine in small quantities, but it is affirmed that a man who is much given to the use of wine, ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the heathen priests, on entering a temple, did not drink wine.--Bloomfield. The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank, when they were about to engage in the service of God, Lev 10:9. Why should it, then, be any more proper for a Christian minister to drink wine, than for a Jewish or a heathen priest! Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the heathen priest, and a solemn statute of Jehovah restrained the Jewish priest from doing it?

Not greedy of filthy lucre. 1Timm 3:3. The special reason why this qualification was important in the deacon was, that he would be intrusted with the funds of the church, and might be tempted to appropriate them to his own use, instead of the charitable purposes for which they were designed. See this illustrated in the case of Judas, Jn 12:6.

(a) "be grave" Acts 6:3 (b) "not given" 1Timm 3:3, Lev 10:9 Verse 9. Holding the mystery of the faith. On the word mystery, 1Cor 2:7. It means that which had been concealed, or hidden, but which was now revealed. The word faith, here, is synonymous with the gospel; and the sense is, that he should hold firmly the great doctrines of the Christian religion, which had been so long. concealed from men, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error, ought not to be in the office.

In a pure conscience. A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

(c) "the mystery" Eph 1:9 (d) "of the faith" 1Timm 3:16 Verse 10. And let these also be first proved. That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as preachers, but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonour the office. It is not said here, that there should be a formal trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Acts 6:3, when deacons were first appointed, the church was directed to "look out seven men of honest report," who might be appointed to the office.

Then let them use the office of a deacon. Let them be appointed to this office, and fulfil its duties.

Being found blameless. If nothing can be alleged against their character. 1Timm 3:2. Verse 11. Even so must their wives be grave. Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word wives, here, γυναικας, the apostle means deaconesses. Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops --a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one, without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. For,

(1,) it is the obvious and natural interpretation.

(2.) The word here used--wives--is never used of itself to denote deaconesses.

(3.) If the apostle had meant deaconesses, it would have been easy to express it without ambiguity. Comp. Rom 16:1.

(4.) What is here mentioned is important, whether the same thing is mentioned of bishops or not.

(5.) In the qualifications of bishops, the apostle had made a statement respecting his family, which made any specification about the particular members of the family unnecessary. He was to be one who presided in a proper manner over his own house, or who had a well-regulated family, 1Timm 3:4,5. By a comparison of this passage, also, with Tit 2:3,4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, especially important that they should be persons whose influence would be known to be decidedly favourable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be intrusted with any additional power or influence.

Grave. 1Timm 3:4.

Not slanderers. Comp. Tit 2:3, "Not false accusers." The Greek word is διαβολους--devils. It is used here in its original and proper sense, to denote a calumniator, slanderer, or accuser. It occurs in the same sense in 2Ti 3:3, Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered devil, Mt 4:1; and is given to Satan, the prince of the fallen angels, (Mt 9:34,) by way of eminence, as the accuser. Comp. Job 1:6, and following; Rev 12:10. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character Of others.

Sober. 1Timm 3:2.

Faithful in all things. To their husbands, to their families, to the church, to the Saviour.

(e) "wives be grave" Tit 2:3 Verse 12. Let the deacons be the husbands of one wife. 1Timm 3:2.

Ruling their children and their own houses well. 1Timm 3:4; 1Timm 3:5. Verse 13. For they that have used the office of a deacon well. Marg., ministered. The Greek word is the same as deacon, meaning ministering, or serving in this office. The sense would be well expressed by the phrase, deaconizing well. The word implies nothing as to the exact nature of the office.

Purchase to themselves. Procure for themselves. See this word explained Acts 20:28.

A good degree. The word here used βαθμος occurs nowhere else in the New Testament. It means, properly, a step, as of a stair; and the fair meaning is that of going up higher, or taking an additional step of dignity, honour, or standing. So far as the word is concerned, it may mean either an advance in officer in dignity, in respectability, or in influence. It cannot certainly be inferred that the apostle referred to a higher grade of office; for all that the word essentially conveys is, that, by exercising this office well, a deacon would secure additional respectability and influence in the church. Still, it is possible that those who had performed the duties of this office well were appointed to be preachers. They may have shown so much piety, prudence, good sense, and ability to preside over the church, that it was judged proper that they should be advanced to the office of bishops or pastors of the churches. Such a course would not be unnatural. This is, however, far from teaching that the office of a deacon is a subordinate office, with a view to an ascent to a higher grade.

And great boldness in the faith. The word here rendered boldness properly refers to boldness in speaking. See it explained in the Acts 4:13; 2Cor 3:12; Php 1:20. But the word is commonly used to denote boldness of any kind--openness, frankness, confidence, assurance. Jn 7:13,26, Mk 8:32, 2Cor 7:4. As it is here connected with faith--"boldness in the faith"--it means, evidently, not so much public speaking, as a manly and independent exercise of faith in Christ. The sense is, that by the faithful performance of the duties of the office of a deacon, and by the kind of experience which a man would have in that office, he would establish a character of firmness in the faith, which would show that he was a decided Christian. This passage, therefore, cannot be fairly used to prove that the deacon was a preacher, or that he belonged to a grade of ministerial office from which he was regularly to rise to that of a presbyter.

(1) "used" "ministered" (b) "well" Mt 25:21 (+) "purchase" "acquire" (++) "degree" "an honourable rank" (c) "faith" 2Ti 2:1 Verse 14. These things write I unto thee, hoping to come unto thee shortly. That is, he hoped to come there to give instructions personally, or to finish, himself, the work which he had commenced in Ephesus, and which had been interrupted by his being driven so unexpectedly away. This verse PROVES that the apostle Paul did not regard Timothy as the permanent diocesan bishop of Ephesus. Would any Episcopal bishop write this to another bishop? If Timothy were the permanent prelate of Ephesus, would Paul have intimated that he expected soon to come and take the work of completing the arrangements there into his own hands? In regard to his expectation of going soon to Ephesus, 1Timm 1:3. Comp. the Introduction to the Epistle. Verse 15. But if I tarry long. Paul appears to have been uncertain how long circumstances would require him to be absent. He expected to return, but it was possible that his hope of returning soon would be disappointed.

That thou mayest know how thou oughtest to behave thyself. That is, that he might have just views about settling the affairs of the church.

In the house of God. This does not mean in a place of public worship, nor does it refer to propriety of deportment there. It refers rather to the church as a body of believers, and to intercourse with them. The church is called the "house of God," because it is that in which he dwells. Formerly, his peculiar residence was in the temple at Jerusalem; now that the temple is destroyed, it is in the church of Christ, among his people.

Which is the church of the living God. This seems to have been added to impress the mind of Timothy with the solemn nature of the duty which he was to perform. What he did pertained to the honour and welfare of the church of the living God, and hence he should feel the importance of a correct deportment, and of a right administration of its affairs.

The pillar and ground of the truth. There has been no little diversity of opinion among critics whether this phrase is to be taken in connection with the preceding, meaning that the church is the pillar and ground of the truth; or whether it is to be taken in connection with what follows, meaning that the principal support of the truth was the doctrine there referred to--that God was manifest in the flesh. Bloomfield remarks on this: "It is surprising that any who have any knowledge or experience in Greek literature could tolerate so harsh a construction as that which arises from the latter method." The more natural interpretation certainly is, to refer it to the former; and this is supported by the consideration that it would then fall in with the object of the apostle. His design here seems to be, to impress Timothy with a deep sense of the importance of correct conduct in relation to the church; of the responsibility of those who presided over it; and of the necessity of care and caution in the selection of proper officers. To do this, he reminded him that the truth of God that revealed truth which he had given to save the world--was intrusted to the church; that it was designed to preserve it pure, to defend it, and to transmit it to future times; and that, therefore, every one to whom the administration of the affairs of the church was intrusted, should engage in this duty with a deep conviction of his responsibility. On the construction of the passage, Bloomfield, Rosenmuller, and Clarke, may be consulted. The word "pillar" means a column, such as that by which a building is supported, and then any firm prop or support. Gal 2:9, Rev 3:12. If it refers to the church here, it means that that is the support of the truth, as a pillar is of a building. It sustains it amidst the war of elements, the natural tendency to fall, and the assaults which may be made on it, and preserves it when it would otherwise tumble into ruin. Thus it is with the church. It is intrusted with the business of maintaining the truth, of defending it from the assaults of error, and of transmitting it to future times. The truth is, in fact, upheld in the world by the church. The people of the world feel no interest in defending it, and it is to the church of Christ that it is owing that it is preserved and transmitted from age to age. The word rendered "ground"--εδραιωμα--means properly, a basis, or foundation. The figure here is evidently taken from architecture, as the use of the word pillar is. The proper meaning of the one expression would be, that truth is supported by the church, as an edifice is by a pillar; of the other, that the truth rests on the church, as a house does on its foundation. It is that which makes it fixed, stable, permanent; that on which it securely stands amidst storms and tempests; that which renders it firm when systems of error are swept away as a house that is built on the sand. Comp. Mt 7:24; Mt 7:25-27. The meaning then is, that the stability of the truth on earth is dependent on the church. It is owing to the fact that the church is itself founded on a rock, that the gates of hell cannot prevail against it, that no storms of persecution can overthrow it, that the truth is preserved from age to age. Other systems of religion are swept away; other opinions change; other forms of doctrine vanish; but the knowledge of the great system of redemption is preserved on earth unshaken, because the church is preserved, and because its foundations cannot be moved. This does not refer, I suppose, to creeds and confessions, or to the decisions of synods and councils; but to the living spirit of truth and piety in the church itself. As certainly as the church continues to live, so certain it will be that the truth of God will be perpetuated among men.

(&) "tarry long" "delay" (d) "house of God" 2Ti 2:20 (2) "pillar and ground" "stay" Verse 16. And, without controversy. Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute.

Great is the mystery. On the meaning of the word mystery, 1Cor 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious, in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long kept hidden from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.

Of godliness. The word godliness means, properly, piety, reverence or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This "mystery" which had "been hidden from ages and from generations, and which was now manifest," Col 1:26, was the great doctrine on which depended religion everywhere, or was that which constituted the Christian scheme.

God. Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these Notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek was θεος, God, or whether it was ος, who, or ο, which. The controversy has turned, to a considerable degree, on the reading in the Codex Alexandrinus; and a remark or two on the method in which the manuscripts of the New Testament were written, will show the true nature of the controversy. Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents. See a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson's Bibliotheca Sacra, No. 2, pp. 254, seq. The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for, πατηρ, father; κς for κυριος, Lord; θς for θεος, God, etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original were θΧ, standing for θεος, God, and the line in the θ and the faint line over it, were obliterated from any cause, it would be easily mistaken for ος, who. To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line over the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading, God, it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it, who, or which. The Vulgate is, "Great is the sacrament of piety which was manifested in the flesh." The Syriac, "Great is the mystery of godliness, that he was manifested in the flesh." The probability in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was θεος --God. At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not necessary to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere. Comp. Mt 1:23, Jn 1:14.

Was manifest. Marg., Manifested. The meaning is, appeared in the flesh.

In the flesh. In human nature. See this explained Rom 1:3. The expression here looks as though the true reading of the much disputed word was God. It could not have been, it would seem evident, ο, which, referring to "mystery," for how could a 'mystery'" be manifested in the flesh? Nor could it be ος, who, unless that should refer to one who was more than a man; for how absurd would it be to say that a "a man was manifested, or appeared in the flesh!" How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the "great" truth so long concealed from human view, but now revealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God as thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human Being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.

Justified in the Spirit. That is, the incarnate Person above referred to; the Redeemer, regarded as God and man. The word Spirit here, it is evident, refers to the Holy Spirit; for

(1.) it is not possible to attach any intelligible idea to the phrase, "he was justified by his own spirit, or soul,"

(2.) as the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and

(3.) as the "angels" are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word justified, here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to indicate, and the sense is, that he was shown to be the Son of God by the agency of the Holy Ghost; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or justified his claims. Thus he descended on him at his baptism, Mt 3:16; he was sent To convince the world of sin, because it did not believe on him, Jn 16:8,9; the Saviour cast out devils by him, Mt 12:28; the Spirit was given to him without measure, Jn 3:34; and the Spirit was sent down, in accordance with his promise, to convert the hearts of men, Acts 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such a wisdom as man never had before, may be regarded as an attestation of the Holy Ghost to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Ghost on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now revealed--the "mystery of religion;" as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.

Seen of angels. They were attendants on his ministry, and came to him in times of distress, peril, and want. Comp. Lk 2:9-13, 22:43; Lk 24:4, Heb 1:6, Mt 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by men, excited the deepest interest in heaven. Comp. 1Pet 1:12.

Preached unto the Gentiles. This is placed by the apostle among the "great" things which constituted the "mystery" of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, "the mystery of the gospel;" that is, the grand truth, which had not been known until the coming of the Saviour. Eph 6:19; Col 1:26, Col 1:27; Col 4:3. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumbling-blocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all men. Comp. Acts 22:21, Eph 2:14,15, Rom 3:22, 10:11-20. The Jew had no peculiar advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted to man as such--without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found salvation might be freely offered him. This is a glorious truth; and, taken in all its bearings, and in reference to the views which then prevailed, and which have always more or less prevailed, about the distinctions made among men by caste and rank, there is scarcely any more glorious truth connected with the Christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all men in one respect--and that the most important--are on a level; that they are all equally the objects of the Divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favour of his Maker:

Believed on in the world. This also is mentioned among the "great" things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Ghost; that he was an object of intense interest to angelic hosts; and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:

(1.) The strong improbability arising from the greatness of the "mystery," that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that men had accredited the announcement.

(2.) The strong improbability that his message would be believed, arising from the wickedness of the human heart. Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever revealed by him. The Jews had rejected his prophets, and put them to death, Mt 23, Acts 7, and had at last put his own Son--their Messiah--to death. Man everywhere had shown his strong inclination to unbelief. There is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature--an infidel first, a Christian afterwards; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour had been believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance.

(3.) The extent to which this had been done may have been a reason why he thought it worthy of the place which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been embraced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery.

Received up into glory. To heaven. Comp. Jn 17:5. Acts 1:9. This is mentioned as among the "great," or remarkable things pertaining to "godliness," or the Christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory, after having accomplished the redemption of a world.

In view of the instructions of this chapter, we may make the following remarks:--

1. The word bishop in the New Testament never means what is now commonly understood by it--a Prelate. It does not denote here, or anywhere else in the New Testament, one who has charge over a diocese composed of a certain district of country, embracing a number of churches with their clergy.

2. There are not "three orders" of clergy in the New Testament. The apostle Paul, in this chapter, expressly designates the characteristics of those who should have charge of the church, but mentions only two--"bishops" and "deacons." The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach.--There is no "third" order. There is no allusion to any one who was to be "superior" to the "bishops" and "deacons." As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of "prelates" in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no peculiar qualifications required in such an order of men which it would be proper to mention? Would it not be respectful, at least, in Paul to have made some allusion to such an office, if Timothy himself held it?

3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty, 1Timm 3:2-7. No man really needs to know more of the qualifications for this office than could be learned from a prayerful study of this passage.

4. A man who enters the ministry ought to have high qualifications, 1Timm 3:2-7. No man ought, under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labour, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighbourhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the number of ministers, it is to increase the number of those who are qualified for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.

5. The church is the guardian of the truth, 1Timm 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is intrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality:--to keep up the knowledge of that truth which tends to elevate society and to save man. It is intrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times and to diffuse it abroad to distant lands.

6. The closing verse of this chapter 1Timm 3:16 gives us a most elevated view of the plan of salvation, and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the heathen world; the tendency of the Christian religion to break down every barrier among men, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it claims the attention of men, for it was for men and not for angels that he thus appeared in human form. Comp. 1Pet 1:12.

7. How strange it is that man feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it. Angels looked upon it with wonder; but man, for whom he came, feels little interest in his advent or his work? The Christian religion has broken down the barrier among nations, and has proclaimed that all men may be saved; yet the mass of men look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he has come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it: man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth--angels and men!

(a) "mystery of godliness" 1Cor 2:7 (1) "manifest" "manifested" (b) "flesh" Jn 1:14, 1Jn 1:2 (c) "Spirit" Mt 3:16, Jn 16:8,9, Rom 1:4, 1Pet 3:18, 1Jn 5:6 (d) "seen of angels" Mt 4:11, Lk 2:13, Eph 3:10, 1Pet 1:12 (e) "believed" Acts 13:46,48, Rom 10:12,18 (f) "world" Col 1:6 (g) "into glory" Lk 24:51, Acts 1:9

1 Timothy 5

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

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

With all purity. Nothing could be more characteristic of Paul's manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of the necessary duties of his office, there should be the slightest departure from purity and propriety. He was therefore to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling. On nothing else do the fair character and usefulness of a youthful minister more depend, than on the observance of this precept. Nowhere else does he more need the grace of the Lord Jesus, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the performance of this duty. A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion. Comp. Mt 5:28. Verse 3. Honour widows. The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members, 1Timm 5:9. It is to be remembered that the intercourse of the sexes was much more circumscribed in oriental countries than it is among us; that access to the female members of �he church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, Rom 16:1.

That are widows indeed. Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood--a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here--χηρα--which means properly one who is bereaved, (from the adjective χηρος, 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 1Timm 5:4,5,9,10. He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence, 1Timm 5:10.

(a) "widows indeed" 1Timm 5:5,16 Verse 4. But if any widow have children. Who would be dependent on her care, and who might themselves contribute to her support.

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

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

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

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

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

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

And continueth in supplications and prayers night and day. Continually. 1Timm 2:1. See also the description of Anna in Lk 2:36,37. The apostle regards this as one of the characteristics of those who were "widows indeed," whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be intrusted.

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

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

(+) "liveth" "rioteth" (b) "dead" Rev 3:1 Verse 7. And these things give in charge. Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows. Verse 8. But if any provide not for his own. The apostle was speaking 1Timm 5:4 particularly of the duty of children towards a widowed mother. In enforcing that duty, he gives the subject, as he often does in similar cases, a general direction, and says that all ought to provide for those who are dependent on them, and that if they did not do this, they had a less impressive sense of the obligations of duty than even the heathen had. On the duty here referred to, comp. Rom 12:17, 2Cor 8:21. The meaning is, that the person referred to is to think beforehand προνοει of the probable wants of his own family, and make arrangements to meet them. God thus provides for our wants; that is, he sees beforehand what we shall need, and makes arrangements for those wants by long preparation. The food that we eat, and the raiment that we wear, he foresaw that we should need, and the arrangement for the sup- ply was made years since, and to meet these wants he has been carrying forward the plans of his providence in the seasons; in the growth of animals; in the formation of fruit; in the bountiful harvest. So, according to our measure, we are to anticipate what will be the probable wants of our families, and to make arrangements to meet them. The words 'his own,' refer to those who are naturally dependent on him, whether living in his own immediate family or not. There may be many distant relatives naturally dependent on our aid, besides those who live in our own house.

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

He hath denied the faith. By his conduct, perhaps, not openly. He may still be a professor of religion and do this; but he will show that he is imbued with none of the spirit of religion, and is a stranger to its real nature. The meaning is, that he would, by such an act, have practically renounced Christianity, since it enjoins this duty on all. We may hence learn that it is possible to deny the faith by conduct as well as by words; and that a neglect of doing our duty is as real a denial of Christianity as it would be openly to renounce it. Peter denied his Lord in one way, and thousands do the same thing in another. He did it in words; they by neglecting their duty to their families, or their duty in their closets, or their duty in attempting to send salvation to their fellow-men, or by an openly irreligious life. A neglect of any duty is so far a denial of the faith. And is worse than an infidel. The word here does not mean an infidel, technically so called, or one who openly professes to disbelieve Christianity, but any one who does not believe; that is, any one who is not a sincere Christian. The word, therefore, would include the heathen, and it is to them, doubtless, that the apostle particularly refers. They acknowledged the obligation to provide for their relatives. This was one of the great laws of nature written on their hearts, and a law which they felt bound to obey. Few things were inculcated more constantly by heathen moralists than this duty. Galgacus, in Tacitas, says, "Nature dictates that to every one, his own children and relatives should be most dear." Cicero says, "Every man should take care of his own family"--suos quisque debet tueri. See Rosenmuller, in loc., and also numerous examples of the same kind quoted from Apuleius, Cicero, Plutarch, Homer, Terence, Virgil, and Servius, in Priceaus, in loc. The doctrine here is,

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

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

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

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

(a) "especially" Isa 58:7 (1) "own house" "kindred" Verse 9. Let not a widow be taken into the number. Marg., chosen. The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what "number" the widow is to be "taken," or for what purpose she is to be "chosen," but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the apostles Acts 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." "It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it." See Paley's Horae Paulinae, on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the, case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be regarded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.

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

Having been the wife of one man. There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another. See Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in 1Timm 3:2. 1Timm 3:2. Doddridge, Clarke, and others, suppose that it means, "who had lived in conjugal fidelity to her husband." The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly 1Timm 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are--

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

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

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

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

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

(2) "be taken into the number" "chosen" Verse 10. Well reported of for good works. Of good character or reputation. 1Timm 3:7.

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

If she have lodged strangers. If she has been characterized by hospitality--a virtue greatly commended in the Scriptures. Comp. 1Timm 3:2

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

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

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

(b) "lodged" Acts 16:15 Verse 11. But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

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

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

(*) "refuse" "reject" (+) "wanton against Christ" "To grow weary of the restraint of Christ" Verse 12. Having damnation. Or rather, having condemnation; or incurring guilt. This does not mean of necessity that they would lose their souls. See the phrase explained 1Cor 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself, 1Timm 5:14, or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed"--who were supported by the church, and who were intrusted with a certain degree of care over the more youthful females--and then should leave that situation. It might give occasion for scandal; it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1Timm 5:14, without having been thus admitted.

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

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

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

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

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

And busybodies. 2Thes 3:11. The word means, probably, working all round, over-doing, and then an intermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbours. No one likes to be wholly idle; and if any one is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.

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

(a) "not only idle" 2Thes 3:11 Verse 14. I will therefore. I give it as my opinion; or this is my counsel. 1Cor 7:6,10,40.

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

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

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

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

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

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

(1) "to speak reproachfully" "for their railing" Verse 15. For some are already turned aside after Satan. That is, some young widows. The meaning is, that in the respects above mentioned, 1Timm 5:13, they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed. Verse 16. If any man or woman that believeth. Christians are often simply called believers, because faith is the leading and most important act of their religion.

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

Let them relieve them. That is, let them support them. This was an obvious rule of duty. 1Timm 5:8. Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.

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

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

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

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

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

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

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

Thou shalt not muzzle the ox. See this passage explained, and its bearing on such an argument shown, 1Cor 9:8. 1Cor 9:9; 1Cor 9:10.

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

(c) "The Labourer" Lk 10:7. 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 Verse 20. Them that sin. That have been proved to have committed sin--referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.

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

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

(a) "rebuke" Lev 19:17 (b) "others also" De 13:11 Verse 21. I charge thee before God. Comp. Lu 16:28 Ac 20:21. The word rendered charge means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

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

And the elect angels. It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good. Comp. Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of the departed father, mother, sister were fixed upon us, and as if we were encompasses by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us!

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

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

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

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

(c) "charge thee" 2Ti 4:1 (d) "elect angels" Rev 12:7-9 (1) "preferring" "prejudice" (e) "before another" De 1:17 Verse 22. Lay hands suddenly on no man. Some have understood this of laying on hands to heal the sick (Koppe ;) others of the laying on of hands to absolve penitents; but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty. 1Timm 4:14. Comp. Acts 6:6, 8:17. The idea here is, that TimotHy should not be hasty in an act so important as that of introducing men to the ministry, he should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications, he should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and Congregationalists to those who are set apart to the sacred office, in reference to ordaining others.

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

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

(f) "Lay hands suddenly" Acts 13:3 (g) "partaker of other" 2Jn 1:11 Verse 23. Drink no longer water.--There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this; Paul appears to have been suddenly impressed with the thought--a thought which is very likely to come over a man who is writing on the duties of the ministry--of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labour, care, and anxiety. The labours enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth: he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life. Comp. Mt 10:23. The phrase, "drink no longer water," is equivalent to "drink not water only." See numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.

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

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

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

(1.) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties, Lev 10:9,10. The same was the case among the Egyptian priests, Clarke. 1Timm 3:3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same--"that ye may put difference between holy and unholy, and clean and unclean."

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

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

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

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

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

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

(a) "little wine" Prov 31:6 (*) "infirmities" "Thy frequent infirmities" Verse 24. Some men's sins are open beforehand. This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1Timm 5:22 5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge 1Timm 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.

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

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

(b) "open beforehand" Gal 5:19 Verse 25. Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

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

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

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

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

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

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

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

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

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