Rom 5:14, 6:17, 1Cor 10:6, 11, Phili 3:17, 1Th 1:7, 2Th 3:9, 1Ti 4:12 | Barnes | STEP | Verse 14. Nevertheless . Notwithstanding that sin is not imputed where there is no law, yet death reigned. Death reigned . Men died; they were under the dominion of death in its various melancholy influences. The expression "death reigned" is one that is very striking. It is a representation of death as a monarch; having, dominion over all that period, and over all those generations. Under his dark and withering reign men sank down to the grave. We have a similar expression when we represent death as "the king of terrors." It is a striking and affecting personification, for (1.) his reign is absolute. He strikes down whom he pleases, and when he pleases. (2.) There is no escape. All must bow to his sceptre, and be humbled beneath his hand. (3.) It is universal. Old and young alike are the subjects of his gloomy empire. (4.) It would be an eternal reign if it were not for the gospel. It would shed unmitigated woes upon the earth; and the silent tread of this terrific king would produce only desolation and tears for ever. From Adam to Moses . From the time when God gave one revealed law to Adam, to the time when another revealed law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether men were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners; and that sin had therefore scattered extensive and appalling woes among men. Even over them . Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was that which rendered it so remarkable; and which showed that the withering curse of sin had been felt in all dispensations, and in all times. After the similitude , etc. In the same way; in like manner. The expression "after the similitude" is a Hebraism, denoting in like manner, or as . The difference between their case and that of Adam was, plainly, that Adam had a revealed and positive law. They had not; they had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between which no such event had occurred. The race wandered without revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For (1.) the expression, "to sin by imputation," is unintelligible, and conveys no idea. (2.) The apostle makes no such distinction, and conveys no such idea. (3.) His very object is different. It is to show that they were actual sinners; that they transgressed law; and the proof of this is that they died. (4.) It is utterly absurd to suppose that men from the time of Adam to Moses were sinners only by imputation . All history is against it; nor is there the slightest ground of plausibility in such a supposition. Of Adam's transgression . When he broke a plain, positive, revealed law. This transgression was the open violation of a positive precept; theirs the violation of the laws communicated in a different way--by tradition, reason, conscience, etc. Many commentators have supposed that infants are particularly referred to here. Augustine first suggested this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construction than this. For (1.) the apostle makes no mention of infants. He does not in the remotest form allude to them by name, or give any intimation that he had reference to them. (2.) The scope of his argument is against it. Did infants only die? Were they the only persons that lived in this long period? His argument is complete without supposing that he referred to them. The question in regard to this long interval was, whether men were sinners? Yes, says the apostle. They died . Death reigned; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer, (a) that this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him. (b) If it did refer to infants, what would it prove? Not that the sin of Adam was imputed, but that they were personally guilty, and transgressors. For this is the only point to which the argument tends. The apostle here says not one word about imputation. He does not even refer to infants by name; nor does he here introduce at all the doctrine of imputation. All this is mere philosophy introduced to explain difficulties; but whether true or false, whether the theory explains or embarrasses the subject, it is not needful here to inquire. (3.) The very expression here is against the supposition that infants are intended. One form of the doctrine of imputation as held by Edwards, Stapler, etc., has been that there was a constituted oneness or personal identity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as personally blameworthy or ill-deserving for it, in the same manner as a man at forty is answerable for his crime committed at twenty. If this doctrine be true, then it is certain that they not only had "sinned after the similitude of Adam's transgression," but had committed the very identical sin , and that they were answerable for it as their own. But this doctrine is now abandoned by all, or nearly all, who profess to be Calvinists; and as the apostle expressly says that they had not sinned after the similitude of Adam's transgression, it cannot be intended here. (4.) The same explanation of the passage is given by interpreters who nevertheless held to the doctrine of imputation. Thus CALVIN says on this passage, "Although this passage is understood commonly of infants, who, being guilty of no actual sin, perish by original depravity, yet I prefer that it should be interpreted generally of those who have not the law. For this sentiment is connected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sinned according to the similitude of Adam's transgression, because they had not, as he had, the will of God revealed. For the Lord forbid Adam to touch the fruit [of the tree] of the knowledge of good and evil; but to them he gave no command but the testimony of conscience." Calvin, however, supposes that infants are included in the "universal catalogue" here referred to. Turretine also remarks, that the discussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here has no particular reference to infants; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system. Who is the figure . (τυπος) type. This word occurs sixteen times in the New Testament: , (twice;) ; . It properly means, (1.) any impression, note, or mark which is made by percussion, or in any way. , "the print ( type ) of the nails." (2.) An effigy or image which is made or formed by any rule; a model, pattern. , "Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures ( types ) which ye had made." , "That he should make it [the tabernacle] according to the fashion ( type ) that he had seen." . (3.) A brief argument, or summary, . (4.) A rule of doctrine, or a law or form of doctrine, . (5.) An example or model to be imitated; an example of what we ought to be, ( ); or an example which is to be avoided , an example to warn us, . In this place it is evidently applied to the Messiah. The expression "he Who was to come" is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resemblance may be traced between the effects of Adam's conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ; but that between the results of his conduct and the work of Christ there may be instituted a comparison , there may be traced some resemblance. What that is is stated in the following verses. It is mainly by way of contrast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or contrast. (1.) Contrast. (a) By the crime of one, many are dead; by the work of the other, grace will much more abound, . (b) In regard to the acts of the two. In the case of Adam, one offence led on the train of woes; in the case of Christ, his work led to the remission of many offences, . (c) In regard to the effects. Death reigned by the one; but life much more over the other. (2.) Resemblance . By the disobedience of one, many were made sinners; by the obedience of the other, many shall be made righteous, . It is clear, therefore, that the comparison which is instituted is rather by way of antithesis , or contrast , than by direct resemblance. The main design is to show that greater benefits have resulted from the work of Christ, than evils from the fall of Adam . A comparison is also instituted between Adam and Christ in . The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequences of that first act could be seen everywhere. By a Divine constitution the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and his sin would thus spread crime, and woe, and death everywhere. The evil effects of the apostasy were everywhere seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than countervail the evil effects of the fall. He argued on great and acknowledged facts--that Adam was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and wide-spread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous. In him the tribes of Adam boast More blessings than their father lost. WATTS. (v) "the figure of him"

Romans 5:14

Verse 14. Nevertheless. Notwithstanding that sin is not imputed where there is no law, yet death reigned.

Death reigned. Men died; they were under the dominion of death in its various melancholy influences. The expression "death reigned" is one that is very striking. It is a representation of death as a monarch; having, dominion over all that period, and over all those generations. Under his dark and withering reign men sank down to the grave. We have a similar expression when we represent death as "the king of terrors." It is a striking and affecting personification, for

(1.) his reign is absolute. He strikes down whom he pleases, and when he pleases.

(2.) There is no escape. All must bow to his sceptre, and be humbled beneath his hand.

(3.) It is universal. Old and young alike are the subjects of his gloomy empire.

(4.) It would be an eternal reign if it were not for the gospel. It would shed unmitigated woes upon the earth; and the silent tread of this terrific king would produce only desolation and tears for ever.

From Adam to Moses. From the time when God gave one revealed law to Adam, to the time when another revealed law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether men were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners; and that sin had therefore scattered extensive and appalling woes among men.

Even over them. Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was that which rendered it so remarkable; and which showed that the withering curse of sin had been felt in all dispensations, and in all times.

After the similitude, etc. In the same way; in like manner. The expression "after the similitude" is a Hebraism, denoting in like manner, or as. The difference between their case and that of Adam was, plainly, that Adam had a revealed and positive law. They had not; they had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between which no such event had occurred. The race wandered without revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For

(1.) the expression, "to sin by imputation," is unintelligible, and conveys no idea.

(2.) The apostle makes no such distinction, and conveys no such idea.

(3.) His very object is different. It is to show that they were actual sinners; that they transgressed law; and the proof of this is that they died.

(4.) It is utterly absurd to suppose that men from the time of Adam to Moses were sinners only by imputation. All history is against it; nor is there the slightest ground of plausibility in such a supposition.

Of Adam's transgression. When he broke a plain, positive, revealed law. This transgression was the open violation of a positive precept; theirs the violation of the laws communicated in a different way--by tradition, reason, conscience, etc. Many commentators have supposed that infants are particularly referred to here. Augustine first suggested this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construction than this. For

(1.) the apostle makes no mention of infants. He does not in the remotest form allude to them by name, or give any intimation that he had reference to them.

(2.) The scope of his argument is against it. Did infants only die? Were they the only persons that lived in this long period? His argument is complete without supposing that he referred to them. The question in regard to this long interval was, whether men were sinners? Yes, says the apostle. They died. Death reigned; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer, (a) that this was an inference which the apostle does not

draw, and for which he is not responsible. It is not affirmed

by him.

(b) If it did refer to infants, what would it prove? Not that

the sin of Adam was imputed, but that they were personally

guilty, and transgressors. For this is the only point to which

the argument tends. The apostle here says not one word about

imputation. He does not even refer to infants by name; nor does

he here introduce at all the doctrine of imputation. All this is

mere philosophy introduced to explain difficulties; but whether

true or false, whether the theory explains or embarrasses the

subject, it is not needful here to inquire.

(3.) The very expression here is against the supposition that infants are intended. One form of the doctrine of imputation as held by Edwards, Stapler, etc., has been that there was a constituted oneness or personal identity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as personally blameworthy or ill-deserving for it, in the same manner as a man at forty is answerable for his crime committed at twenty. If this doctrine be true, then it is certain that they not only had "sinned after the similitude of Adam's transgression," but had committed the very identical sin, and that they were answerable for it as their own. But this doctrine is now abandoned by all, or nearly all, who profess to be Calvinists; and as the apostle expressly says that they had not sinned after the similitude of Adam's transgression, it cannot be intended here.

(4.) The same explanation of the passage is given by interpreters who nevertheless held to the doctrine of imputation. Thus CALVIN says on this passage, "Although this passage is understood commonly of infants, who, being guilty of no actual sin, perish by original depravity, yet I prefer that it should be interpreted generally of those who have not the law. For this sentiment is connected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sinned according to the similitude of Adam's transgression, because they had not, as he had, the will of God revealed. For the Lord forbid Adam to touch the fruit [of the tree] of the knowledge of good and evil; but to them he gave no command but the testimony of conscience." Calvin, however, supposes that infants are included in the "universal catalogue" here referred to. Turretine also remarks, that the discussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here has no particular reference to infants; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system.

Who is the figure. (τυπος) type. This word occurs sixteen times in the New Testament: Jn 20:25, (twice;) Acts 7:43,44, 23:25; Rom 5:14, 6:17, 1Cor 10:6,11, Php 3:17, 1Thes 1:7, 2Thes 3:9, 1Timm 4:12 Tit 2:7, Heb 8:5, 1Pet 5:3. It properly means,

(1.) any impression, note, or mark which is made by percussion, or in any way. Jn 20:25, "the print (type) of the nails."

(2.) An effigy or image which is made or formed by any rule; a model, pattern. Acts 7:43, "Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures (types) which ye had made." Acts 7:44, "That he should make it [the tabernacle] according to the fashion (type) that he had seen." Heb 8:5.

(3.) A brief argument, or summary, Acts 23:25.

(4.) A rule of doctrine, or a law or form of doctrine, Rom 6:17.

(5.) An example or model to be imitated; an example of what we ought to be, (Php 3:17, 1Thes 1:7, 2Thes 3:9, 1Timm 4:12, Tit 2:7, 1Pet 5:3); or an example which is to be avoided, an example to warn us, 1Cor 10:6,11. In this place it is evidently applied to the Messiah. The expression "he Who was to come" is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resemblance may be traced between the effects of Adam's conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ; but that between the results of his conduct and the work of Christ there may be instituted a comparison, there may be traced some resemblance. What that is is stated in the following verses. It is mainly by way of contrast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or contrast.

(1.) Contrast. (a) By the crime of one, many are dead; by the work of the

other, grace will much more abound, Rom 5:15.

(b) In regard to the acts of the two. In the case of Adam,

one offence led on the train of woes; in the case of Christ,

his work led to the remission of many offences,

Rom 5:16.

but life much more over the other.

(2.) Resemblance. By the disobedience of one, many were made sinners; by the obedience of the other, many shall be made righteous, Rom 5:18,19. It is clear, therefore, that the comparison which is instituted is rather by way of antithesis, or contrast, than by direct resemblance. The main design is to show that greater benefits have resulted from the work of Christ, than evils from the fall of Adam. A comparison is also instituted between Adam and Christ in 1Cor 15:22,45. The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequences of that first act could be seen everywhere. By a Divine constitution the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and his sin would thus spread crime, and woe, and death everywhere. The evil effects of the apostasy were everywhere seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than countervail the evil effects of the fall. He argued on great and acknowledged facts--that Adam was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and wide-spread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous. In him the tribes of Adam boast

More blessings than their father lost.

WATTS.

(v) "the figure of him" 1Cor 15:22,45

Romans 6:17

Verse 17. But God be thanked. The argument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude, to God.

That ye were, etc. The sense of this passage is plain. The ground of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that men were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although men had been sinners, yet that now they had become obedient that is, that great sinners had become converted--is in entire accordance with the spirit of the Bible, and with propriety. The word although or whereas, understood here, expresses the sense, "But thanks unto God, that whereas ye were the servants of sin," etc. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him.

The servants of sin. This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves.

From the heart. Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine.

That form of doctrine. Greek, Type. Rom 5:14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not differ materially from the doctrine itself, "you have obeyed that doctrine," etc. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word doctrine does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to that which had been communicated to them by the teachers of the Christian religion. Comp. Rom 1:8.

Which was delivered you. Marg.," Whereto ye were delivered." This is a literal translation of the Greek; and the sense is simply in which you have been instructed.

(z) "form of" 2Ti 1:13 (1) "doctrine" or, "whereto you were delivered"

1 Corinthians 10:6

Verse 6. Now these things. The judgments inflicted on them by God for their sins.

Were our examples. Greek, Types, (τυποι;) margin, Figures. They were not designed to be types of us, but they are to be held up as furnishing an admonition to us, or a warning that we do not sin in the same way. The same God directs our affairs that ordered theirs; and if we sin as they did, we also must expect to be punished, and excluded from the favour of God, and from heaven.

Lust after evil things. Desire those things which are forbidden, and which would be injurious. They lusted after flesh, and God granted them their desires; and the consequence was a plague, and the destruction of multitudes, Nu 11:4,31-34. So Paul infers that the Corinthian Christians should not lust after, or desire the meat offered in sacrifice to idols, lest it should lead them also to sin and ruin.

(1) "examples" "the figures" (&) "lust after" "desire" (b) "they also lusted" Nu 11:4,33,34 (|) "lusted" "desired"

1 Corinthians 10:11

Verse 11. For ensamples. Greek, Types. (τυποι). The same word which is used in 1Cor 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory. 1Cor 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the Divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the Divine protection, and they might thus be used for the admonition of succeeding generations.

They are written for our admonition. They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.

Upon whom the ends of the world are come. This expression is equivalent to that which so often occurs in the Scriptures, as "the last time," "the latter day," etc. See it fully explained Acts 2:17. It means the last dispensation; or, that period and mode of the Divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called "the last times," and "the ends of the world," would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in 2Thes 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.

(*) "things" "types" (1) "ensamples" "examples"

Philippians 3:17

Verse 17. Brethren, be followers together of me. That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas! how few are there who can safely imitate Paul in this!

And mark them which walk so as ye have us for an ensample. There were those in the church who endeavoured to live as he had done, renouncing all confidence ill the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views. See Php 3:18. There are usually two kinds of professing Christians in every church--those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to "mark"--that is, to observe with a view to imitate--hose who lived as the apostles did. We should set before our minds the best examples, and endeavour to imitate the most holy men. A worldly and fashionable professor of religion is a very bad example to follow; and, especially, young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions.

(f) "followers together" 1Thes 1:6 (+) "together" "joint imitators"

1 Thessalonians 1:7

Verse 7. So that ye were ensamples to all that believe. Examples in reference to the firmness with which you embraced the gospel, the fidelity with which you adhered to it in trials, and the zeal which you showed in spreading it abroad. These things are specified in the previous and subsequent verses as characterizing their piety. The word here rendered ensamples--τυπους--is that from which the word type is derived. It properly denotes anything caused or produced by the means of blows, (from τυπους,) and hence a mark, print, or impression, made by a stamp, or die; and then a resemblance, figure, pattern, exemplar--a model after which anything is made. This is the meaning here. They became, as it were, a model or pattern after which the piety of others should be moulded, or showed what the piety of others ought to be.

In Macedonia. Thessalonica was an important city of Macedonia, (see the Introduction. Comp. Acts 16:9; and of course their influence would be felt on the whole of the surrounding region. This is a striking instance of the effect which a church in a city may have on the country. The influence of a city church may be felt, and will usually be felt afar on the other churches, of a community; just as, in all other respects, a city has an important influence on the country at large.

And Achaia. Achaia proper was the part of Greece of which Corinth was the capital. The word, however, was sometimes so used as to comprehend the whole of Greece, and in this sense it seems to be employed here, as there is no reason to suppose that their influence would be felt particularly in the province of which Corinth was the centre. Koppe observes that Macedonia and Achaia were the two provinces into which all Greece was divided when it was brought under the Roman yoke, the former of which comprehended Macedonia proper, Illyricum, Epirus, and Thessaly, and the other Greece properly so called. The meaning here is, therefore, that their influence was felt on all the parts of Greece; that their piety was spoken of, and the effect of their conversion had been felt m all those places. Thessalonica was a commercial city, and a sea-port. It had intercourse with all the other parts of Macedonia, with Greece, and with Asia Minor. It was partly owing to the advantages of its situation that its influence was thus felt. Its own merchants and mariners who went abroad would carry with them the spirit of the religion of the church there; and those who visited it from other ports would see the effect of religion there. This is just an instance, therefore, of the influence which a commercial town and a sea-port may have in religion on other parts of the world. A revival of religion in such a place will extend its influence afar to other places; and appropriate zeal among the friends of the Redeemer there, may have an important effect on sea-ports, and towns, and lands far remote. It is impossible to over-estimate the importance of such places in regard to the spread of the gospel; and Christians who reside there--be they merchants, mechanics, lawyers, physicians, mariners, or ministers of the gospel, should feel that on them God has placed the responsibility of using a vast influence in sending the gospel to other lands. He that goes forth from a commercial town should be imbued with the spirit of the gospel; and churches located there should be so under the influence of religion that they who come among them from abroad shall bear to their own lands honourable testimony of the power of religion there.

2 Thessalonians 3:9

Verse 9. Not because we have not power, 1Cor 9:6; 1Cor 9:12; 1Cor 9:14.

(&) "power" "right" (d) "power" 1Cor 9:6 (|) "follow us" "imitate us"

1 Timothy 4:12

Verse 12. Let no man despise thy youth. That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here,

(1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and

(2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, Php 1:27; 1Thes 1:7.

In word. In speech--that is, your manner of conversation. This does not refer to his public teaching--in which he could not probably be an example to them--but to his usual and familiar conversation.

In conversation. In general deportment. See this word explained in Php 1:27.

In charity. Love to the brethren, and to all. 1Cor 13:1 and following.

In spirit. In the government of your passions, and in a mild, meek, forgiving disposition.

In faith. At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity. In chasteness of life. See 1Timm 5:2. There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy--as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," (Heb 13:4,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage.

(a) "Let no man" Tit 2:7,15 (+) "charity" "Love"