Word Pictures in the New Testament
1 Timothy
A.T. Robertson
Chapter 1
1:1 According to the commandment [kat’ epitagēn]. A
late Koinē word (Polybius, Diodorus), but a Pauline word also in
N.T. This very idiom (“by way of command”) in 1Co 7:6; 2Co 8:8;
Ro 16:26; 1Ti 1:1; Tit 1:3. Paul means to say that he is an
apostle under orders. Of God our Saviour [theou sōtēros
hēmōn]. Genitive case with [epitagēn]. In the LXX [sōtēr] (old
word from [sōzō] for agent in saving, applied to deities,
princes, kings, etc.) occurs 20 times, all but two to God. The
Romans called the emperor “Saviour God.” In the N.T. the
designation of God as Saviour is peculiar to Lu 1:47; Jude 1:25;
1Ti 1:3; 2:3; 4:10; Tit 1:3; 2:10; 3:4. In the other Epistles
Paul uses it of Christ (Php 3:20; Eph 5:23) as in 2Ti 1:10.
In 2Pe 1:1 we have “our God and Saviour Jesus Christ” as in Tit 2:13. Our hope [tēs elpidos hēmōn]. Like Col 1:27.
More than the author and object of hope, “its very substance and
foundation” (Ellicott).
1:2 True [gnēsiōi]. Legitimate, not spurious. Old word
from [ginomai], but Pauline only in N.T. (Php 4:3; 2Co 8:8; Tit
1:4). In Php 2:20 the adverb [gnēsiōs] occurs and of Timothy
again. Christ Jesus [Christou Iēsou]. So twice already
in verse 1 and as usual in the later Epistles (Col 1:1; Eph
1:1).
1:3 As I exhorted [kathōs parekalesa]. There is an ellipse
of
the principal clause in verse 4 (so do I now not being in the
Greek). To tarry [prosmeinai]. First aorist active
infinitive
of [prosmenō], old verb, attributed by Luke to Paul in Ac
13:43. That thou mightest charge [hina paraggeilēis].
Subfinal clause with [hina] and the first aorist active
subjunctive of [paraggellō], old verb, to transmit a message
along [para] from one to another. See 2Th 3:4, 6, 10. Lock
considers this idiom here an elliptical imperative like Eph
4:29; 5:33. Certain men [tisin]. Dative case. Expressly
vague (no names as in 1:20), though Paul doubtless has certain
persons in Ephesus in mind. Not to teach a different doctrine
[mē heterodidaskalein]. Earliest known use of this compound
like [kakodidaskalein] of Clement of Rome. Only other N.T.
example in 6:3. Eusebius has [heterodidaskalos]. Same idea in Ga 1:6; 2Co 11:4;
Ro 16:17. Perhaps coined by Paul.
1:4 To give heed [prosechein]. With [noun] understood.
Old
and common idiom in N.T. especially in Luke and Acts (Ac
8:10ff.). Not in Paul’s earlier Epistles. 1Ti 3:8; 4:1, 13; Tit
1:14. To fables [muthois]. Dative case of old word for
speech, narrative, story, fiction, falsehood. In N.T. only 2Pe
1:16; 1Ti 1:4; 4:7; Tit 1:14; 2Ti 4:4. Genealogies
[genealogiais]. Dative of old word, in LXX, in N.T. only here
and Tit 3:9. Endless [aperantois]. Old verbal compound
(from [a] privative and [perainō], to go through), in LXX, only
here in N.T. Excellent examples there for old words used only in
the Pastorals because of the subject matter, describing the
Gnostic emphasis on aeons. Questionings [ekzētēseis].
“Seekings out.” Late and rare compound from [ekzēteō] (itself Koinē word, Ro 3:11 from LXX and in papyri). Here only in
N.T. Simplex [zētēsis] in Ac 15:2; 1Ti 6:4; Tit 3:9; 2Ti 2:23.
A dispensation [oikonomian]. Pauline word (1Co
9:17; Col
1:25; Eph 1:9; 3:9; 1Ti 1:4), Lu 16:2-4 only other N.T.
examples. In faith [en pistei]. Pauline use of [pistis].
1:5 The end [to telos]. See Ro 6:21; 10:4 for [telos] (the
good aimed at, reached, result, end). Love [agapē]. Not
“questionings.” Ro 13:9. “Three conditions for the growth of
love” (Parry): “Out of a pure heart” [ek katharas kardias], O.T.
conception), “and a good conscience” [kai suneidēseōs agathēs],
for which see Ro 2:25), “and faith unfeigned” [kai pisteōs
anupokritou], late compound verbal in 2Co 6:6; Ro 12:9).
1:6 Having swerved [astochēsantes]. First aorist active
participle of [astocheō], compound Koinē verb (Polybius,
Plutarch) from [astochos] [a] privative and [stochos], a mark),
“having missed the mark.” In N.T. only here, 6:21; 2Ti 2:18.
With the ablative case [hōn] (which). Have turned aside
[exetrapēsan]. Second aorist passive indicative of [ektrepō],
old and common verb, to turn or twist out or aside. In medical
sense in Heb 12:13. As metaphor in 1Ti 1:6; 6:20; 2Ti 4:4.
Vain talking [mataiologian]. Late word from [mataiologos],
only here in N.T., in the literary Koinē.
1:7 Teachers of the law [nomodidaskaloi]. Compound only
in
N.T. (here, Lu 5:17; Ac 5:34) and ecclesiastical writers.
Though they understand [noountes]. Concessive participle
of [noeō], old verb (Eph 3:4,20). Neither what [mēte ha].
Relative [ha] (which things). Nor whereof [mēte peri
tinōn].
Here the interrogative [tinōn] used in sense of relative [hōn].
It may be regarded as the use of an indirect question for variety
(Parry). They confidently affirm [diabebaiountai].
Present
middle indicative of the common Koinē compound, in N.T. only
here and Tit 3:8.
1:8 If a man use it lawfully [ean tis autōi chrētai].
Condition of third class with [ean] and present middle
subjunctive of [chraomai] with instrumental case.
1:9 Is not made for [ou keitai]. The use of [keitai] for [tetheitai] (perfect passive of [tithēmi] is a common enough
idiom. See the same point about law in Ga 18-23; Ro 13:13. For
“knowing this” [eidōs touto] see Eph 5:5. Unruly
[anupotaktois]. Dative (like all these words) of the
late
verbal [a] privative and [hupotassō]. In N.T. only here, Tit
1:6,10; Heb 2:8. Ungodly [asebesi]. See Ro 4:5; 5:6.
Sinners [hamartōlois]. See Ro 3:7. Unholy [anosiois].
Common word [a] privative and [hosios]. In N.T. only here and 2Ti 3:2). Profane [bebēlois]. Old word from [bainō], to go,
and [bēlos], threshold. See Heb 12:16. Murderers of fathers
[patrolōiais]. Late form for common Attic [patralōiais] (from [patēr], father, and [aloiaō], to smite) only here in N.T.
Murderers of mothers [mētrolōiais]. Late form Attic [mētralōiais]. Only here in N.T. Manslayers [andraphonois].
Old compound [anēr], man, [phonos], murder). Only here in N.T.
1:10 For abusers of themselves with men [arsenokoitais].
Late
compound for sodomites. In N.T. only here and 1Co 6:9.
Men-stealers [andrapodistais]. Old word from [andrapodizō]
(from [anēr], man, [pous], foot, to catch by the foot), to
enslave. So enslavers, whether kidnappers (men-stealers) of free
men or stealers of the slaves of other men. So slave-dealers. By
the use of this word Paul deals a blow at the slave-trade (cf.
Philemon). Liars [pseustais]. Old word, see Ro 3:4. False
swearers [epiorkois]. Old word [epi, orkos], oath).
Perjurers. Only here in N.T. For similar lists, see 1Co 5:11;
6:9f.; Ga 5:19f.;
Ro 1:28f.; 13:13; Col 3:5; Eph 5:5;
2Ti 3:2f. The sound doctrine [tēi hugiainousēi didaskaliāi]. Dative
case after [antikeitai], for which verb see Ga 5:17 for the
conflict between the Spirit and the flesh. “The healthful
[hugiainō], old word for being well, as Lu 5:31; 3Jo 1:2, in
figurative sense in N.T. only in the Pastorals) teaching.” See Tit 1:9; 2Ti 4:3.
1:11 Of the blessed God [tou makariou theou]. Applied to
God
only here and 6:15, but in Tit 2:13 [makarios] occurs with [elpis]
(hope) of the “epiphany of our great God and Saviour
Jesus Christ.” Which was committed to my trust [ho episteuthēn
egō]. “with which [ho] accusative retained with first aorist
passive verb [episteuthēn] I was entrusted.”
1:12 I thank [charin echō]. “I have gratitude to.” Common
phrase (Lu 17:9), not elsewhere in Paul. That enabled me
[tōi endunamōsanti me]. First aorist active articular
participle of [endunamoō]. Late verb, but regular Pauline idiom
(Ro 4:20; Php 4:13; Eph 6:10; 1Ti 1:12; 2Ti 4:17). Appointing
me to his service [themenos eis diakonian]. Second aorist
middle participle. Pauline phrase and atmosphere (Ac 20:24; 1Co
3:5; 12:18, 28; 2Co 3:6; 4:1; Col 1:23; Eph. 3:7; 1Ti 4:6; 2Ti
4:5, 11).
1:13 Before [to proteron]. Accusative of general reference of
the articular comparative, “as to the former-time,” formerly, as
in Ga 4:13. Though I was [onta]. Concessive participle
agreeing with [me]. Blasphemer [blasphēmon]. Old word either
from [blax] (stupid) and [phēmē], speech, or from [blaptō], to
injure. Rare in N.T. but Paul uses [blasphēmeō], to blaspheme in Ro 2:24. Persecutor [diōktēs]. So far found only
here.
Probably made by Paul from [diōkō], which he knew well enough
(Ac 22:4, 7; 26:14f.; Ga 1:13, 23; Php 3:6; 2Ti 3:12).
Injurious [hubristēn]. Substantive, not adjective, “an
insolent man.” Old word from [hubrizō], in N.T. only here and Ro
1:30. I obtained mercy [eleēthēn]. First aorist passive
indicative of [eleeō], old verb. See 2Co 4:1; Ro 11:30f.
Ignorantly [agnoōn]. Present active participle of [agnoeō],
“not knowing.” Old verb (Ro 2:4). In a blindness of heart.
In
unbelief [en apistiāi]. See Ro 11:20,25.
1:14 Abounded exceedingly [huperepleonasen]. Aorist active
indicative of the late and rare (So 5:19 and in Herond.)
compound [huperpleonazō] (here alone in N.T.), in later
ecclesiastical writers. The simplex [pleonazō] Paul used in Ro
5:20; 6:1 and the kindred [hupereperisseusen] used also with [hē
charis]. Paul is fond of compounds with [huper]. For “faith in
Christ Jesus” see Ga 3:26, for “faith and love in Christ Jesus”
as here, see 2Ti 1:13.
1:15 Faithful is the saying [pistos ho logos]. Five times
in
the Pastorals (1Ti 1:15; 3:1; 4:9; Tit 3:8; 2Ti 2:11). It will
pay to note carefully [pistis, pisteuō, pistos]. Same use of [pistos] (trustworthy) applied to [logos] in Tit 1:9;
Re 21:5; 22:6. Here and probably in 2Ti 2:11 a definite saying seems to
be referred to, possibly a quotation [hoti] of a current saying
quite like the Johannine type of teaching. This very phrase
(Christ coming into the world) occurs in Joh 9:37; 11:27; 16:28;
18:37. Paul, of course, had no access to the Johannine writings,
but such “sayings” were current among the disciples. There is no
formal quotation, but “the whole phrase implies a knowledge of
Synoptic and Johannine language” (Lock) as in Lu 5:32; Joh
12:47. Acceptation [apodochēs]. Genitive case with [axios]
(worthy of). Late word (Polybius, Diod., Jos.) in N.T.
only here
and 4:9. Chief [prōtos]. Not [ēn] (I was),
but [eimi] (I am). “It is not easy to think of any one but St. Paul as penning
these words” (White). In 1Co 15:9 he had called himself “the
least of the apostles” [elachistos tōn apostolōn]. In Eph 3:8
he refers to himself as “the less than the least of all saints”
[tōi elachistoterōi pantōn hagiōn]. On occasion Paul would
defend himself as on a par with the twelve apostles (Ga 2:6-10)
and superior to the Judaizers (2Co 11:5f.; 12:11). It is not
mock humility here, but sincere appreciation of the sins of his
life (cf. Ro 7:24) as a persecutor of the church of God (Ga
1:13), of men and even women (Ac 22:4f.; 26:11). He
had sad
memories of those days.
1:16 In me as chief [en emoi prōtōi]. Probably starts with
the same sense of [prōtos] as in verse 15 (rank), but turns to
order (first in line). Paul becomes the “specimen” sinner as an
encouragement to all who come after him. Might shew forth
[endeixētai]. First aorist middle subjunctive (purpose with [hina] of [endeiknumi], to point out, for which see Eph 2:7
(same form with [hina]. Longsuffering [makrothumian].
Common
Pauline word (2Co 6:6). For an ensample [pros
hupotupōsin].
Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only
in N.T.) from late verb [hupotupoō] (in papyri) to outline.
So
substantive here is a sketch, rough outline. Paul is a sample of
the kind of sinners that Jesus came to save. See [hupodeigma] in 2Pe 2:6.
1:17 This noble doxology is a burst of gratitude for God’s grace
to Paul. For other doxologies see Ga 1:5; Ro 11:36; 16:27; Php
4:20; Eph 3:21; 1Ti 6:16. White suggests that Paul may have
often used this doxology in his prayers. Lock suggests “a Jewish
liturgical formula” (a needless suggestion in view of Paul’s
wealth of doxologies seen above). For God’s creative activity
(King of the ages) see 1Co 10:11; Eph 2:7; 3:9, 11.
Incorruptible [aphthartōi]. As an epithet of God also in Ro
1:23. Invisible [aoratōi]. Epithet of God in Col 1:15.
The only God [monōi theōi]. So Ro 16:27; Joh 5:44; 17:3.
For ever and ever [eis tous aiōnas tōn aiōnōn]. “Unto the
ages of ages.” Cf. Eph 3:21 “of the age of the ages.”
1:18 I commit [paratithemai]. Present middle indicative
of
old and common verb, to place beside [para] as food on table,
in the middle to entrust (Lu 12:48) and used by Jesus as he
was
dying (Lu 23:46). Here it is a banking figure and repeated
in 2Ti 2:2. According to the prophecies which went before on
thee [kata tas proagousas epi se prophēteias]. Intransitive
use of [proagō], to go before. When Timothy first comes before us
(Ac 16:2) “he was testified to” [emartureito]
by the
brethren. He began his ministry rich in hopes, prayers,
predictions. That by them thou mayest war the good warfare
[hina strateuēi en autais tēn kalēn strateian]. Cognate
accusative [strateian], old word from [strateuō], in N.T. only
here and 2Co 4:4) with [strateuēi] (second person singular
middle present subjunctive of [strateuō], old verb chiefly in
Paul in N.T., 1Co 9:7; 2Co 10:3). As if in defensive armour.
1:19 Holding faith and a good conscience [echōn pistin kai
agathēn suneidēsin]. Possibly as a shield (Eph 6:16)
or at any
rate possessing (Ro 2:20) faith as trust and a good conscience.
A leader expects them of his followers and must show them
himself. Having thrust from them [apōsamenoi]. First aorist
indirect middle participle of [apōtheō], to push away from one.
Old verb (see Ro 11:1f.). Made shipwreck [enauagēsan].
First aorist active indicative of [nauageō], old verb from [nauagos] (shipwrecked, [naus], ship, [agnumi], to break), to
break a ship to pieces. In N.T. only here and 2Co 11:25.
Concerning the faith [peri tēn pistin]. Rather, “concerning
their faith” (the article here used as a possessive pronoun, a
common Greek idiom).
1:20 Hymenaeus [Humenaios]. The same heretic reappears
in 2Ti 2:17. He and Alexander are the chief “wreckers” of faith in
Ephesus. Alexander [Alexandros]. Probably the same as the one
in 2Ti 4:14, but not the Jew of that name in Ac 19:33, unless
he had become a Christian since then. I delivered unto Satan
[paredōka tōi Satanāi]. See this very idiom [paradounai tōi
Satanāi] in 1Co 5:5. It is a severe discipline of apostolic
authority, apparently exclusion and more than mere abandonment
(1Th 2:18; 1Co 5:11; 2Co 2:11), though it is an obscure matter.
That they might be taught not to blaspheme [hina paideuthōsin
mē blasphēmein]. Purpose clause with [hina] and first aorist
passive subjunctive of [paideuō]. For this use of this common
late verb, see 1Co 11:32; 2Co 6:9.
Chapter 2
2:1 First of all [prōton pantōn]. Take with [parakalō].
My
first request (first in importance). Intercessions
[enteuxeis]. Late word (Polybius, Plutarch, etc.),
only here in
N.T. and 4:5, though the verb [entugchanō] in Ro 8:27, 34;
11:2,25. The other three words for prayer are common (Php
4:6). For all men [huper pantōn anthrōpōn]. The
scope of
prayer is universal including all kinds of sinners (and saints).
2:2 For kings [huper basileōn]. And this included Nero
who
had already set fire to Rome and laid it on the Christians whom
he was also persecuting. And all them that are in high place
[kai pantōn tōn en huperochēi ontōn]. [Huperochē] is old word
(from [huperochos] and this from [huper] and [echō], but in N.T.
only here and 1Co 2:1. That we may lead [hina diagōmen].
Purpose clause with present active subjunctive of [diagō], an old
and common verb, but in N.T. only here and Tit 3:3. Tranquil
[ēremon]. Late adjective from the old adverb [ērema] (stilly,
quietly). Here only in N.T. Quiet [hēsuchion].
Old adjective,
once in LXX (Isa 66:2), in N.T. only here and 1Pe 3:4. Life
[bion]. Old word for course of life (not [zōē]. So Lu 8:14.
Gravity [semnotēti]. Old word from [semnos] (Php
4:8), in
N.T. only here, 3:4; Tit 2:7.
2:3 Acceptable [apodekton]. Late verbal adjective from [apodechomai]. In inscriptions and papyri. In N.T. only here and
5:4.
2:4 Willeth [thelei]. God’s wish and will in so far as
he can influence men. That all men should be saved [pantas anthrōpous
sōthēnai]. First aorist passive infinitive of [sōzō] with
accusative of general reference. See 1Co 10:33; 2Co 5:18f. To
the knowledge [eis epignōsin]. “The full knowledge” as in Col
1:6; Eph 4:13 (ten times in Paul). See 2Ti 3:7 for the whole
phrase “full knowledge of the truth” [alētheia] 14 times in the
Pastorals). Paul is anxious as in Colossians and Ephesians that
the Gnostics may not lead the people astray. They need the full
intellectual apprehension of Christianity.
2:5 One God [heis theos]. Regular Pauline argument for
a
universal gospel (Ga 3:20; Ro 3:30; Eph 4:6). One mediator
[heis mesitēs]. Late word (Polybius, Philo) from [mesos]
(middle), a middle man. In N.T. only here, Ga 3:20; Heb 8:6;
9:15; 12:24. Between God and men [theou kai anthrōpōn].
Ablative case (though objective genitive may explain it) after [mesitēs] (notion of separation) as in Ro 10:12; Heb 5:14.
Himself man [anthrōpos]. No “himself” [autos]
in the Greek.
2:6 A ransom for all [antilutron huper pantōn]. “A
reminiscence of the Lord’s own saying” (Lock) in Mt 20:28 (Mr
10:45) where we have [lutron anti pollōn]. In the papyri [huper]
is the ordinary preposition for the notion of substitution where
benefit is involved as in this passage. [Anti] has more the idea
of exchange and [antilutron huper] combines both ideas. [Lutron]
is the common word for ransom for a slave or a prisoner. Paul may
have coined [antilutron] with the saying of Christ in mind (only
one MS. of Ps 48:9 and Orph. Litt. 588). See Ga 1:4 “who
gave himself for our sins.” The testimony [to marturion].
Either the nominative absolute or the accusative absolute in
apposition to the preceding clause like [to adunaton] in Ro
8:3. In its own times [kairois idiois]. Locative case as
in 6:15; Tit 1:3. See Ga 6:9 for “due season.” There is no
predicate or participle here, “the testimony in its due seasons”
(plural).
2:7 For which [eis ho]. The testimony of Jesus in his
self-surrender (verse 6). See [eis ho] in 2Ti 1:11. I was
appointed [etethēn egō]. First aorist passive indicative of [tithēmi]. Preacher and apostle [kērux kai apostolos].
In 2Ti 1:10 Paul adds [didaskalos] (herald, apostle, teacher) as
he does here with emphasis. In Col 1:23f. he has [diakonos]
(minister). He frequently uses [kērussō] of himself (1Co
1:23; 9:27; Ga 2:2; Ro 10:8f.). I speak the truth, I lie not
[alētheian legō, ou pseudomai]. A Pauline touch (Ro
9:1). Cf. Ga 1:20; 2Co 11:31. Here alone he calls himself “a teacher of
the Gentiles,” elsewhere apostle (Ro 11:13), minister (Ro
15:16), prisoner (Eph 3:1).
2:8 I desire [boulomai]. So Php 1:12. The men [tous
andras]. Accusative of general reference with the infinitive [proseuchesthai]. The men in contrast to “women” [gunaikas] in
9. It is public worship, of course, and “in every place” [en
panti topōi] for public worship. Many modern Christians feel
that there were special conditions in Ephesus as in Corinth which
called for strict regulations on the women that do not always
apply now. Lifting up holy hands [epairontas hosious
cheiras]. Standing to pray. Note also [hosious] used as feminine
(so in Plato) with [cheiras] instead of [hosias]. The point here
is that only men should lead in public prayer who can lift up
“clean hands” (morally and spiritually clean). See Lu 24:50.
Adverb [hosiōs] in 1Th 2:10 and [hosiotēs] in Eph 4:24.
Without wrath and disputing [chōris orgēs kai dialogismou].
See Php 2:14.
2:9 In like manner that women [hosautōs gunaikas]. [Boulomai]
must be repeated from verse 8, involved in [hosautōs] (old
adverb, as in Ro 8:26). Parry insists that [proseuchomenas]
(when they pray) must be supplied also. Grammatically that is
possible (Lock), but it is hardly consonant with verses 11-15
(White). Adorn themselves [kosmein heautas].
Present active
infinitive after [boulomai] understood. Old word from [kosmos]
(arrangement, ornament, order, world). See Lu 21:5; Tit 2:10.
See Co 11:5ff. for Paul’s discussion of women’s dress in
public worship. In modest apparel [en katastolēi kosmiōi]. [Katastolē] is a late word (a letting down, [katastellō], of
demeanour or dress, arrangement of dress). Only here in N.T. [Kosmios] is old adjective from [kosmos] and means well-arranged,
becoming. W. H. have adverb in margin [kosmiōs]. With
shamefastness [meta aidous]. Old word for shame, reverence,
in
N.T. only here and Heb 12:28. Sobriety [sōphrosunēs]. Old
word, in N.T. only here, verse 15, and Ac 26:15 (Paul also).
Not with braided hair [mē en plegmasin]. Old word from [plekō], to plait, to braid, for nets, baskets, here only in N.T.
Cf. 1Pe 3:1 [emplokēs]. And gold [en chrusiōi].
Locative
case with [en] repeated. Some MSS. read [chrusōi]. Both used for
gold ornaments. Or pearls [ē margaritais]. See Mt 7:6 for
this word. Or costly raiment [ē himatismōi polutelei]. [Himatismos] a common Koinē word from [himatizō],
to clothe. [Polutelēs], old word from [polus] and [telos] (great price). See Mr 14:3.
2:10 Becometh [prepei]. Old word for seemly. Paul wishes
women to wear “becoming” clothes, but [theosebeian] (godliness,
from [theosebēs], Joh 9:31, [theos, sebomai], worship) is part
of the “style” desired. Only here in N.T. Good dress and good
works combined.
2:11 In quietness [en hēsuchiāi]. Old word from [hēsuchios].
In N.T. only here, Ac 22:2; 2Th 3:12. In all subjection [en
pasēi hupotagēi]. Late word (Dion. Hal., papyri), in N.T.
only
here, 2Co 9:13; Ga 2:5. See 1Co 14:33-35.
2:12 I permit not [ouk epitrepō]. Old word [epitrepō],
to
permit, to allow (1Co 16:7). Paul speaks authoritatively.
To
teach [didaskein]. In the public meeting clearly. And yet all
modern Christians allow women to teach Sunday school classes. One
feels somehow that something is not expressed here to make it all
clear. Nor to have dominion over a man [oude authentein
andros]. The word [authenteō] is now cleared up by Kretschmer
(Glotta, 1912, pp. 289ff.) and by Moulton and Milligan’s Vocabulary. See also Nageli, Der Wortschatz des Apostels
Paulus and Deissmann, Light, etc., pp. 88f. [Autodikeō] was
the literary word for playing the master while [authenteō] was
the vernacular term. It comes from [aut-hentes], a self-doer, a
master, autocrat. It occurs in the papyri (substantive [authentēs], master, verb [authenteō], to domineer, adjective [authentikos], authoritative, “authentic”). Modern Greek has [aphentes] = Effendi = “Mr.”
2:13 Was first formed [prōtos eplasthē]. Note [prōtos],
not [prōton], first before Eve. First aorist passive indicative of [plassō], old verb, in N.T. only here and Ro 9:20
(cf. Ge 2:7f.).
2:14 Being beguiled [exapatētheisa]. First aorist passive
participle of [exapateō], old compound verb, in N.T. only by Paul
(2Th 2:3; 1Co 3:18; 2Co 11:3; Ro 7:11; 16:18; 1Ti 2:14). Not
certain that [ex-] here means “completely deceived” in contrast
to simplex [ouk ēpatēthē] used of Adam, though possible. Hath
fallen [gegonen]. Second perfect indicative active, permanent
state. See 1Co 11:7.
2:15 Through the child-bearing [dia tēs teknogonias]. Late
and rare word (in Aristotle). Here alone in N.T. From [teknogonos] and this from [teknon] and root [genō]. This
translation makes it refer to the birth of the Saviour as
glorifying womanhood. That is true, but it is not clear that Paul
does not have mostly in mind that child-bearing, not public
teaching, is the peculiar function of woman with a glory and
dignity all its own. “She will be saved” [sōthēsetai] in this
function, not by means of it. If they continue [ean
meinōsin]. Condition of third class, [ean] with first aorist
active subjunctive of [menō], to continue. Note change to plural
from the singular [sōthēsetai].
Chapter 3
3:1 Faithful is the saying [pistos ho logos]. Here the
phrase points to the preceding words (not like 1:15) and should close
the preceding paragraph. If a man seeketh [ei tis oregetai].
Condition of first class, assumed as true. Present middle
indicative of [oregō], old verb to reach out after something,
governing the genitive. In N.T. only here, 6:10; Heb 11:16.
The office of a bishop [episkopēs]. Genitive case after [oregetai]. Late and rare word outside of LXX and N.T. (in a
Lycaonian inscription). From [episkopeō] and means
“over-seership” as in Ac 1:20.
3:2 The bishop [ton episkopon]. The overseer. Old word,
in
LXX, and inscriptions and papyri. Deissmann (Bible Studies, pp. 230f.) has shown it is applied to communal officials in Rhodes.
See Ac 20:28 for its use for the elders (presbyters) in verse 17. So also in Tit 1:5,7.
See Php 1:1. The word does not in
the N.T. have the monarchical sense found in Ignatius of a bishop
over elders. Without reproach [anepilēmpton]. Accusative
case
of general reference with [dei] and [einai]. Old and common
verbal [a] privative and [epilambanō], not to be taken hold of),
irreproachable. In N.T. only here, 5:7; 6:14. Of one wife
[mias gunaikos]. One at a time, clearly. Temperate
[nēphalion]. Old adjective. In N.T. only here, verse 11; Tit
2:2. But see [nēphō], to be sober in 1Th 5:6, 8. Soberminded
[sōphrona]. Another old adjective (from [saos] or [sōs], sound, [phrēn], mind) in N.T. only here, Tit 1:8; 2:2,5. Orderly
[kosmion]. See on 2:9. Seemly, decent conduct. Given to
hospitality [philoxenon]. Old word (see [philoxenia]
in Ro
12:13), from [philos] and [xenos], in N.T. only here, Tit 1:8;
1Pe 4:9. Apt to teach [didaktikon]. Late form for old [didaskalikos], one qualified to teach. In Philo and N.T. only
(1Ti 3:2; 2Ti 2:24).
3:3 No brawler [mē paroinon]. Later word for the earlier [paroinios], one who sits long at (beside, [para] his wine. In
N.T. only here and Tit 1:3. No striker [mē plēktēn]. Late
word from [plēssō], to strike. In N.T. only here and Tit 1:3.
Gentle [epieikē]. See on Php 4:5 for this interesting
word.
Not contentious [amachon]. Old word (from [a] privative
and [machē], not a fighter. In N.T. only here and Tit 3:2. No
lover of money [aphilarguron]. Late word [a] privative
and
compound [phil-arguros] in inscriptions and papyri (Nageli; also
Deissmann, Light, etc., pp. 85f.). In N.T. only here and Heb 13:5.
3:4 Ruling [proistamenon]. Present middle participle of [proistēmi], old word to place before and (intransitive as here)
to stand before. See 1Th 5:12; Ro 12:8. In subjection [en
hupotagēi]. See verse 11.
3:5 If a man knoweth not [ei tis ouk oiden]. Condition
of
first class, assumed as true. How to rule [prostēnai].
Second
aorist active infinitive of same verb [proistēmi] and with [oiden] means “know how to rule,” not “know that he rules.” How
[pōs]. Rhetorical question expecting negative answer. Shall
he take care of [epimelēsetai]. Future middle of [epimeleomai],
old compound [epi], direction of care towards) verb, in LXX, in
N.T. only here and Lu 10:34f. The church of God [ekklēsias
theou]. Anarthrous as in verse 15, elsewhere with article
(1Co 10:32; 15:9; 2Co 1:1; Ga 1:13). The local church described
as belonging to God. No one in N.T. but Paul (Ac 20:28) so
describes the church. This verse is a parenthesis in the
characteristics of the bishop.
3:6 Not a novice [mē neophuton]. Our “neophyte.” Vernacular
word from Aristophanes on, in LXX, and in papyri in the original
sense of “newly-planted” [neos, phuō]. Only here in N.T. Lest
[hina mē]. “That not.” Being puffed up [tuphōtheis].
First
aorist passive participle of [tuphoō], old word (from [tuphos],
smoke, pride), to raise a smoke or mist (a smoke-screen of
pride). In N.T. only here; 6:4; 2Ti 3:4. He fall into
[empesēi eis]. Second aorist active subjunctive with [hina mē],
negative purpose, of [empiptō], old verb, to fall into. Note both [en] and [eis] as in Mt 12:11; Lu 10:36. The condemnation of
the devil [krima tou diabolou]. See Ro 3:8 for [krima]. Best
to take [tou diabolou] as objective genitive, though subjective
in verse 7, “the condemnation passed on or received by the
devil” (not just “the slanderer,” any slanderer).
3:7 From them that are without [apo tōn exōthen]. “From
the
outside (of the church) ones.” Paul’s care for the witness of
outsiders is seen in 1Th 4:12; 1Co 10:32; Col 4:5. There are,
of course, two sides to this matter. Reproach [oneidismon].
Late word from [oneidizō]. See Ro 15:3. The snare of the
devil [pagida tou diabolou]. Here subjective genitive, snare
set by the devil. [Pagis], old word from [pēgnumi], to make fast.
So a snare for birds (Lu 21:35), any sudden trap (Ro 11:9),
of sin (1Ti 6:9), of the devil (1Ti 3:7; 2Ti 2:26).
Ancients used it of the snares of love. The devil sets special snares for
preachers (conceit verse 6, money 6:9, women, ambition).
3:8 Deacons [diakonous]. Accusative case of general reference
like the preceding with [dei einai] understood. Technical sense
of the word here as in Php 1:1 which see (two classes of church
officers, bishops or elders, deacons). Grave [semnous].
See Php 4:8. Repeated in verse 11; Tit 2:2. Not double-tongued
[mē dilogous]. Rare word [dis, legō] saying same
thing twice.
Xenophon has [dilogeō] and [dilogia]. In Pollux, but LXX has [diglōssos] (double-tongued, Latin bilinguis). Only here in
N.T. One placed between two persons and saying one thing to one,
another to the other. Like Bunyan’s Parson “Mr. Two-Tongues.”
Not given to much wine [mē oinōi pollōi prosechontas]. “Not
holding the mind [ton noun] understood as usual with [prosechō], 1Ti 1:4) on much wine” [oinōi], dative case). That
attitude
leads to over-indulgence. Not greedy of filthy lucre [mē
aischrokerdeis]. Old word from [aischros] (Eph 5:12)
and [kerdos] (Php 1:21). “Making small gains in mean ways” (Parry).
Not genuine in verse 3. In N.T. only here and Tit 1:7 (of
bishops).
3:9 The mystery of the faith [to mustērion tēs pisteōs]. “The
inner secret of the faith,” the revelation given in Christ. See
for [mustērion] in Paul (2Th 2:7; 1Co 2:7; Ro 16:25; Col 1:26;
Eph 3:9). In a pure conscience [en katharāi suneidēsei].
See 1:19. “The casket in which the jewel is to be kept” (Lock).
3:10 First be proved [dokimazesthōsan prōton]. Present
passive imperative third plural of [dokimazō], old and common
verb, to test as metals, etc. (1Th 2:4, and often in Paul).
How
the proposed deacons are to be “first” tested before approved
Paul does not say. See Php 1:10 for the two senses (test,
approve) of the word. Let them serve as deacons
[diakoneitōsan]. Present active imperative of [diakoneō] (same
root as [diakonos], common verb, to minister, here “to serve as
deacons.” Cf. [diakonein] in Ac 6:2. See also verse 13. If
they be blameless [anegklētoi ontes]. “Being blameless”
(conditional participle, [ontes]. See 1Co 1:8; Col 1:22 for [anegklētos].
3:11 Women [gunaikas]. Accusative with [dei einai] understood
[hosautōs], likewise) as in verse 8. Apparently “women as
deacons” (Ro 16:1 about Phoebe) and not women in general or
just “wives of deacons.” See Pliny (Ep. X. 97) ministrae.
Not slanderers [mē diabolous]. Original meaning of [diabolos]
(from [diaballō], Lu 16:1), the devil being the chief slanderer
(Eph 6:11). “She-devils” in reality (Tit 2:3). “While men are
more prone to be [dilogous], double-tongued, women are more prone
than men to be slanderers” (White). Faithful in all things
[pistas en pāsin]. Perhaps as almoners (Ellicott)
the
deaconesses had special temptations.
3:12 Of one wife [mias gunaikos]. At a time as in verse 2.
Ruling well [proistamenoi kalōs]. As in 4.
3:13 Gain to themselves [heautois peripoiountai]. Present
middle indicative of [peripoieō], old verb, to make besides
[peri], around, over), to lay by. Reflexive (indirect)
middle
with reflexive pronoun [heautois] repeated as often happens in
the Koinē. In N.T. only here, Lu 17:33; Ac 20:28 (Paul also,
quoting Isa 43:21). A good standing [bathmon kalon]. Late
word from [bainō], in LXX for steps at a door (1Sa 5:5). In
plural the steps of a stair. In the inscriptions it means a good
foothold or standing. The ecclesiastical writers (Theodoret) take
it to be a higher grade or rank, but it is doubtful if Paul means
that here. Much boldness [pollēn parrēsian]. A Pauline phrase
(2Co 3:12; 7:4; Php 1:20). In the faith which is in Christ
Jesus [en pistei tēi en Christōi Iēsou]. Pauline phrase again
(Ac 26:18; Ga 3:26; Col 1:4; Eph 1:15; 2Ti 1:13; 3:15).
3:14 Shortly [en tachei]. Old idiom (locative case
of [tachos], quickness, speed). See Ro 16:20. A pseudonymous
writer would hardly have put in this phrase. Paul’s hopes were
not to be realized, but he did not know that.
3:15 But if I tarry long [ean de bradunō]. Condition of
third
class with [ean] and the present active subjunctive of [bradunō],
old verb, to be slow (usually intransitive), from [bradus] (slow,
dull, Lu 24:25), in N.T. only here and 2Pe 3:9. That thou
mayest know [hina eidēis]. Final clause with [hina] and second
perfect active subjunctive of [oida], to know. How men ought
[pōs dei]. “How it is necessary for thee” (supply [se] more
naturally than [tina], any one). Indirect question. To behave
themselves [anastrephesthai]. Present middle (direct)
infinitive of [anastrephō], old verb, to turn up and down. See 2Co 1:12; Eph 2:3. In the house of God [en oikōi theou].
Probably here “household of God,” that is “the family of God”
rather than “the house (or temple) of God.” Christians as yet had
no separate houses of worship and [oikos] commonly means
“household.” Christians are the [naos] (sanctuary) of God (1Co
3:16f.; 2Co 6:16), and Paul calls them [oikeioi tou theou] (Eph
2:19) “members of God’s family.” It is conduct as members of
God’s family [oikos] that Paul has in mind. Which [hētis].
“Which very house of God,” agreeing (feminine) with the predicate
word [ekklēsia] (church). The church of the living God
[ekklēsia theou zōntos]. Probably here the general church or
kingdom as in Colossians and Ephesians, though the local church
in verse 5. The pillar and ground of the truth [stulos kai
hedraiōma tēs alētheias]. Paul changes the metaphor again as he
often does. Those words are in apposition to [ekklēsia] and [oikos]. On [stulos], old word for pillar, see Ga 2:9;
Re 3:12
(only other N.T. examples). [Hedraiōma], late and rare word (from [hedraioō], to make stable) occurs here first and only in
ecclesiastical writers later. Probably it means stay or support
rather than foundation or ground. See Co 1:23; 2Ti 2:19 for
similar idea. See also Mt 16:18f.
3:16 Without controversy [homologoumenōs]. Old adverb from
the participle [homologoumenos] from [homologeō]. Here only in
N.T. “Confessedly.” Great [mega]. See Eph 5:32. “A great
mystery.” The mystery of godliness [to tēs eusebeias
mustērion]. See verse 9 “the mystery of the faith,” and 2:2
for [eusebeia]. Here the phrase explains “a pillar and stay of
the truth” (verse 15). See in particular Co 1:27. “The
revealed secret of true religion, the mystery of Christianity,
the Person of Christ” (Lock). He who [hos].
The correct text,
not [theos] (God) the reading of the Textus Receptus (Syrian
text) nor [ho] (neuter relative, agreeing with [mustērion]
the
reading of the Western documents. Westcott and Hort print this
relative clause as a fragment of a Christian hymn (like Eph
5:14) in six strophes. That is probably correct. At any rate [hos] (who) is correct and there is asyndeton (no connective)
in
the verbs. Christ, to whom [hos] refers, is the mystery (Col
1:27; 2:2). Was manifested [ephanerōthē]. First
aorist
passive indicative of [phaneroō], to manifest. Here used to
describe the incarnation [en sarki] of Christ (an answer also
to the Docetic Gnostics). The verb is used by Paul elsewhere of
the incarnation (Ro 16:26; Col 1:26) as well as of the second
coming (Col 3:4). Justified in the spirit [edikaiōthē
en
pneumati]. First aorist passive indicative of [dikaioō], to
declare righteous, to vindicate. Christ was vindicated in his own
spirit (Heb 9:14) before men by overcoming death and rising
from the dead (Ro 1:3f.). Seen of angels [ōphthē
aggelois].
First aorist passive indicative of [horaō], to see, with either
the instrumental or the dative case of angels [aggelois]. The
words were probably suggested by the appearance of Jesus
[ōphthē], the usual form for the resurrection appearances of
Christ) of the angels at the tomb and at the ascension of Christ.
See Php 2:10; 1Pe 3:22 for the appearance of Jesus to the
angels in heaven at the ascension. Some would take “angels” here
to be “messengers” (the women). Preached among the nations
[ekēruchthē en ethnesin]. First aorist passive indicative of [kērussō], to proclaim. The word [ethnos] may mean “all creation”
(Col 1:23) and not just Gentiles as distinct from Jews. Paul
had done more of this heralding of Christ among the Gentiles than
any one else. It was his glory (Eph 3:1,8). Cf. 2:7.
Believed on in the world [episteuthē en kosmōi]. First
aorist
indicative passive again of [pisteuō], to believe (2Th 1:10).
Cf. 1:15; 2Co 5:19. Received up in glory [anelēmphthē en
doxēi]. First aorist passive again (six verbs in the same voice
and tense in succession, a rhythmic arrangement like a hymn). Cf. Ro 8:29f. This time the verb is
[analambanō], the verb used of
the ascension (Ac 1:11, 22, which see). In a wonderful way this
stanza of a hymn presents the outline of the life of Christ.
Chapter 4
4:1 Expressly [rētōs]. Late adverb, here alone in N.T., from
verbal adjective [rētos] (from root [reō]. The reference is to
the Holy Spirit, but whether to O.T. prophecy (Ac 1:16) or to
some Christian utterance (2Th 2:2; 1Co 14:1ff.) we do not know.
Parry recalls the words of Jesus in Mt 24:10,24. In later
times [en husterois kairois]. Old adjective (Mt
21:31)
usually as adverb, [husteron] (Mt 4:2). Relative time from
the
prediction, now coming true (a present danger). Some shall fall
away [apostēsontai tines]. Future middle of [aphistēmi],
intransitive use, shall stand off from, to fall away, apostatize
(2Co 12:8). From the faith [tēs pisteōs].
Ablative case (separation). Not creed, but faith in God through Christ. Giving
heed [prosechontes]. Supply [ton noun] (the mind)
as in 3:8.
Seducing spirits [pneumasin planois]. Old adjective [planē],
wandering), here active sense (deceiving). As substantive
in 2Co 6:8. Probably some heathen or the worst of the Gnostics.
Doctrines of devils [didaskaliais daimoniōn]. “Teachings
of [daimons].” Definite explanation of the preceding. Cf. 1Co 10:20f.
4:2 Through the hypocrisy of men that speak lies [en
hupokrisei pseudologōn]. For [hupokrisis], see Ga 2:13. [Pseudologos] [pseudēs, legō] Koinē word from Aristophanes
on. Here only in N.T. “A good classical word for liars on a large
scale” (Parry). Branded in their own conscience as with a hot
iron [kekaustēriasmenōn tēn idian suneidēsin]. Accusative case [suneidēsin] retained with the perfect passive participle of [kaustēriazō], a rare verb only here and once in Strabo. Branded
with the mark of Satan (2Ti 2:26) as Paul was with the marks
of
Christ (Ga 6:17). Agreeing in case with [pseudologōn].
4:3 Forbidding to marry [kōluontōn gamein]. Present active
participle of common verb [kōluō], to hinder, genitive case
agreeing with [pseudologōn]. See Col 2:16, 21f., where Paul
condemns the ascetic practices of the Gnostics. The Essenes,
Therapeutae and other oriental sects forbade marriage. In 1Co 7
Paul does not condemn marriage. To abstain from meats
[apechesthai brōmatōn]. Infinitive dependent, not on [kōluontōn], but on the positive idea [keleuontōn] (implied, not
expressed). Ablative case of [brōmatōn] after [apechesthai]
(present direct middle, to hold oneself away from). See 1Co
8-10; Ro 14; 15 for disputes about “meats offered to idols” and
Col 1:22f. for the Gnostic asceticism. Which God created [ha
ho theos ektisen]. First active indicative of [ktizō] (Co
1:16). Cf. 1Co 10:25. To be received [eis metalēmpsin].
“For reception.” Old word, only here in N.T. By them that
believe and know [tois pistois kai epegnōkosi]. Dative case,
“for the believers and those who (one article unites closely)
have known fully” (perfect active participle of [epiginōskō], a
Pauline use of the word (Col 1:6).
4:4 Creature [ktisma]. Late word from [ktizō], result of
creating. See Ge 1:31; Mr 7:15; Ro 14:14 for the idea stated.
To be rejected [apoblēton]. Old verbal adjective in passive
sense from [apoballō], to throw away, here only in N.T. If it be
received [lambanomenon]. “Being received.” Present passive
participle of [lambanō], in conditional sense, “with
thanksgiving.”
4:5 It is sanctified [hagiazetai]. Present passive indicative
of [hagiazō], here “rendered holy” rather than “declared holy.”
Cf. verse 4. Through the word of God and prayers [dia logou
theou kai enteuxeōs]. See 2:1 for [enteuxis]. Paul seems to
refer to Genesis 1. It is almost a hendiadys “by the use of
Scripture in prayer.”
4:6 If thou put the brethren in mind of these things [tauta
hupotithemenos tois adelphois]. Present middle participle of [hupotithēmi], to place under, to suggest, old and common verb,
here only in N.T., “suggesting these things to the brethren.”
Thou shalt be a good minister of Christ Jesus [kalos esēi
diakonos Christou Iēsou]. This beautiful phrase covers one’s
whole service for Christ (3:1-7). Nourished in
[entrephomenos]. Present passive participle of [entrephō], old
verb, to nourish in, used by Plato of “nourished in the laws,”
here only in the N.T. The words of the faith [tois logois tēs
pisteōs]. Locative case. The right diet for babes in Christ. The
Bolshevists in Russia are feeding the children on atheism to get
rid of God. Which thou hast followed [hēi parēkolouthēkas].
Perfect active indicative of [parakoloutheō], old verb, to follow
beside, of persons (often in old Greek) or of ideas and things
(Lu 1:3; 1Ti 4:6; 2Ti 3:10). With associative instrumental
case [hēi] (which).
4:7 Refuse [paraitou]. Present middle imperative second
person singular of [paraiteō], old verb, to ask of one and then
to beg off from one as in Lu 14:18f.; Ac 25:11; 1Ti 4:7; 5:11;
Tit 3:10; 2Ti 2:23. Profane [bebēlous]. See 1:9. Old
wives’ fables [graōdeis muthous]. On [muthos], see 1:4. [Graōdeis], late word (Strabo, Galen) from [graus], old woman,
and [eidos] (look, appearance). Such as old women tell to
children like the Gnostic aeons. Exercise thyself [gumnaze
seauton]. Present active imperative of [gumnazō], originally to
exercise naked [gumnos]. Old and common verb, but in N.T. only
here and Heb 5:14; 12:11.
4:8 Bodily exercise [hē sōmatikē gumnasia]. [Gumnasia]
(from [gumnazō], also a common old word, here only in N.T. So also [sōmatikē] (from
[sōma], body) in N.T. only here and Lu 3:22.
Profitable [ōphelimos]. Another old word (from [ōpheleō],
to help, to profit), in N.T. only here, Tit 3:8; 2Ti 3:16. For a
little [pros oligon]. “For little.” Probably extent in
contrast to [pros panta] (for all things), though in Jas 4:14
it is time “for a little while.” Which now is [tēs nun]. “The
now life.” Of that which is to come [tēs mellousēs]. “Of
the coming (future) life.”
4:9 See 1:15 for these very words, but here the phrase points
to the preceding words, not to the following as there.
4:10 To this end [eis touto]. The godliness [eusebeia]
of verse 8. See 2Co 6:10 as Paul’s own commentary. We labour
[kopiōmen], Col 1:29) and strive [kai agōnizometha], Col
1:29). Both Pauline words. Because we have set our hope [hoti
elpikamen]. Perfect active indicative of [elpizō] (Ro 15:12).
Saviour of all men [sōtēr pantōn anthrōpōn]. See 1:1 for [sōtēr] applied to God as here. Not that all men “are saved” in
the full sense, but God gives life (6:13) to all (Ac
17:28). Specially of them that believe [malista pistōn]. Making
a
distinction in the kinds of salvation meant. “While God is
potentially Saviour of all, He is actually Saviour of the [pistoi]” (White). So Jesus is termed “Saviour of the World”
(Joh 4:42). Cf. Ga 6:10.
4:12 Despise [kataphroneitō]. Imperative active third
singular of [kataphroneō], old verb, to think down on, to despise
(Ro 2:4). Thy youth [sou tēs neotētos].
Genitive case of
old word (from [neos] as in Mr 10:20. Be thou [ginou].
Present middle imperative of [ginomai]. “Keep on becoming thou.”
An ensample [tupos]. Old word from [tuptō], a type. Pauline
use of the word (1Th 1:7; 2Th 3:9; Php 3:17; Tit 2:7). To
them
that believe [tōn pistōn]. Objective genitive. In word
[en
logōi]. In conversation as well as in public speech. In manner
of life [en anastrophēi]. “In bearing” (Ga 1:13;
Eph 4:22).
In purity [en hagneiāi]. Old word from [hagneuō] [hagnos].
Sinlessness of life. Used of a Nazirite (Nu 6:2,21). Only here
and 5:2 in N.T.
4:13 Till I come [heōs erchomai]. “While I am coming”
(present indicative with [heōs], not “till I come” [heōs
elthō]. Give heed [proseche]. Present active imperative,
supply [ton noun], “keep on putting thy mind on.” The reading
[tēi anagnōsei]. Old word from [anaginōskō]. See 2Co 3:14.
Probably in particular the public reading of the Scriptures (Ac
13:15), though surely private reading is not to be excluded. To
exhortation [tēi paraklēsei], to teaching [tēi
didaskaliāi]. Two other public functions of the minister.
Probably Paul does not mean for the exhortation to precede the
instruction, but the reverse in actual public work. Exhortation
needs teaching to rest it upon, a hint for preachers today.
4:14 Neglect not [mē amelei]. Present active imperative
in
prohibition of [ameleō], old verb, rare in N.T. (Mt 22:5; 1Ti
4:14; Heb 2:3; 8:9). From [amelēs] [a] privative and [melei],
not to care). Use with genitive. The gift that is in thee [tou
en soi charismatos]. Late word of result from [charizomai], in
papyri (Preisigke), a regular Pauline word in N.T. (1Co
1:7; 2Co
1:11; Ro 1:11; etc.). Here it is God’s gift to Timothy as in 2Ti 1:6. By prophecy [dia prophēteias]. Accompanied
by prophecy (1:18), not bestowed by prophecy. With the laying
on
of the hands of the presbytery [meta epitheseōs tōn cheirōn tou
presbuteriou]. In Ac 13:2f., when Barnabas and Saul were
formally set apart to the mission campaign (not then ordained as
ministers, for they were already that), there was the call of the
Spirit and the laying on of hands with prayer. Here again [meta]
does not express instrument or means, but merely accompaniment.
In 2Ti 1:6 Paul speaks only of his own laying on of hands, but
the rest of the presbytery no doubt did so at the same time and
the reference is to this incident. There is no way to tell when
and where it was done, whether at Lystra when Timothy joined
Paul’s party or at Ephesus just before Paul left Timothy there
(1:3). [Epithesis] [from epitithēmi], to lay upon)
is an old
word, in LXX, etc. In the N.T. we find it only here, 2Ti 1:16;
Ac 8:18; Heb 6:2, but the verb [epitithēmi] with [tas cheiras]
more frequently (Ac 6:6 of the deacons; 8:19; 13:3;
1Ti 5:22,
etc.). [Presbuterion] is a late word (ecclesiastical use also),
first for the Jewish Sanhedrin (Lu 22:66; Ac 22:5), then (here
only in N.T.) of Christian elders (common in Ignatius), though [presbuteros] (elder) for preachers (bishops) is common
(Ac 11:30; 15:2; 20:17, etc.).
4:15 Be diligent in these things [tauta meleta]. Old verb
from [meletē] (care, practice), present active imperative, “keep
on practising these things.” In N.T. only here and Ac 4:25.
Give thyself wholly to them [en toutois isthi]. Present
imperative second person singular of [eimi], “keep on in these
things.” Note five uses of [en] in verse 12 and three datives
in verse 14. Plutarch (Pomp. 656 B) says Caesar was [en
toutois] (“in these things”). It is like our “up to his ears” in
work [in medias res] and sticking to his task. Thy progress
[sou hē prokopē]. Koinē word from [prokoptō], to cut forward,
to blaze the way, in N.T. only here and Php 1:12,25. Paul’s
concern (purpose, [hina] and present subjunctive [ēi] of [eimi]
is that Timothy’s “progress” may be “manifest to all.” It is
inspiring to see a young preacher grow for then the church will
grow with him.
4:16 Take heed to thyself [epeche seautōi]. Present active
imperative of old verb [epechō], to hold upon (Php 2:1,16),
but
here [ton noun] (the mind) must be supplied as in Ac 3:5 and as
is common with [prosechō]. With dative case [seautōi]. “Keep on
paying attention to thyself.” Some young preachers are careless
about their health and habits. Some are too finical. And to the
teaching [kai tēi didaskaliāi]. This is important also.
Continue in these things [epimene autois]. Present active
imperative of [epimenō], old and common verb to stay by the side
of a person or thing. See Ro 6:1; Col 1:23. “Stay by them,”
“stick to them,” “see them through.” “Stick to the business of
framing your own life and your teaching on right lines” (Parry).
Thou shalt save [sōseis]. Future active of [sōzō], effective
future, finally save. Cf. 1Co 9:27; Joh 10:9.
Chapter 5
5:1 Rebuke not an elder [presbuterōi mē epiplēxēis].
Dative case [presbuterōi] used in the usual sense of an older man, not a
minister (bishop as in 3:2) as is shown by “as a father.” First
aorist (ingressive) active subjunctive with negative [mē]
(prohibition against committing the act) of [epiplēssō], to
strike upon, old verb, but here only in N.T. and in figurative
sense with words rather than with fists. Respect for age is what
is here commanded, an item appropriate to the present time. The
younger men as brethren [neōterous hōs adelphous]. Comparative
adjective [neōteros] from [neos] (young). No article, “younger
men.” Wise words for the young minister to know how to conduct
himself with old men (reverence) and young men (fellowship,
but
not stooping to folly with them).
5:2 The elder women as mothers [presbuteras hōs mēteras].
Anarthrous again, “older women as mothers.” Respect and reverence
once more. The younger as sisters, in all purity [neōteras hōs
adelphas en pasēi hagniāi]. Anarthrous also and comparative form
as in verse 1. See 4:12 for [hagnia]. No sort of behavior
will so easily make or mar the young preacher as his conduct with
young women.
5:3 That are widows indeed [tas ontōs chēras]. For [ontōs]
(actually, really), see Lu 23:47; 1Co 14:25; and verse 5. For
widows [chēra] see Mr 12:40,42; Ac 6:1; 1Co 7:8. Parry notes
that in verses 3-8 Paul discusses widows who are in distress
and 9-16 those who are in the employment of the local church
for certain work. Evidently, as in Acts 6:1-6, so here in
Ephesus there had arisen some trouble over the widows in the
church. Both for individual cases of need and as a class Timothy
is to show proper respect [timā], keep on honouring) the widows.
5:4 Grandchildren [ekgona]. Old word from [ekginomai],
here
only in N.T. Let them learn [manthanetōsan]. The children
and
grandchildren of a widow. Present active imperative third person
plural of [manthanō]. “Let them keep on learning.” First
[prōton]. Adverb, first before anything else. No “corban”
business here. No acts of “piety” toward God will make up for
impiety towards parents. To shew piety [eusebein]. Present
active infinitive with [manthanetōsan] and old verb, in N.T. only
here and Ac 17:23. From [eusebēs] [eu, sebomai], pious,
dutiful. Their own family [ton idion oikon]. “Their own
household.” Filial piety is primary unless parents interfere with
duty to Christ (Lu 14:26). To requite [amoibas
apodidonai].
Present active infinitive of [apodidōmi], to give back, old and
common verb (Ro 2:6), to keep on giving back. [Amoibas] (from [ameibomai], to requite like for like) is old and common word,
but here only in N.T. Their parents [tois progonois]. Dative
case of old and common word [progonos] (from [proginomai], to
come before), “ancestor.” In N.T. only here and 2Ti 1:3. See 2:3 for “acceptable” [apodekton].
5:5 Desolate [memonōmenē]. Perfect passive participle of [monoō] (from [monos], “left alone,” old verb, here alone in
N.T. Without husband, children, or other close kin. Hath her
hope set on God [ēlpiken epi theon]. Perfect active indicative
of [elpizō], “hath placed her hope (and keeps it) on God.” Text
doubtful whether God [theon] or Lord [Kurion].
Continues
[prosmenei]. See on 1:3. With dative case here. Night and
day [nuktos kai hēmeras]. “By night and by day” (genitive,
not
accusative). Paul does not say that she should pray “all night
and day.”
5:6 She that giveth herself to pleasure [hē spatalōsa].
Present active participle of [splatalaō], late verb (Polybius)
from [spatalē] (riotous, luxurious living). In N.T. only here and Jas 5:5.
5:7 That they may be without reproach [hina anepilēmptoi
ōsin]. See 3:2 for [anepilēmptos]. Final clause with [hina]
and present subjunctive.
5:8 Provideth not for his own [tōn idiōn ou pronoei].
Condition of first class with [ei] and present active (or middle [pronoeitai] indicative of [pronoeō], old verb, to think
beforehand. Pauline word in N.T. only here, 2Co 8:21; Ro 12:7.
With genitive case. He hath denied the faith [tēn pistin
ērnētai]. Perfect middle indicative of old verb [arneomai]. His
act of impiety belies (Tit 1:16) his claim to the faith (Re
2:13). Worse than an unbeliever [apistou cheirōn].
Ablative
case of [apistou] after the comparative [cheirōn]. Who makes no
profession of piety.
5:9 Let none be enrolled as a widow [chēra katalegesthō].
Present passive imperative of [katalegō], old verb, to set down
in an official list, only here in N.T. “Let a widow be enrolled,”
the negative coming later, “having become of no less than sixty
years” [mē elatton etōn hexēkonta gegonuia]. Second perfect
active participle of [ginomai]. For the case of [etōn], see Lu
2:42. This list of genuine widows (verses 3, 5) apparently had
some kind of church work to do (care for the sick, the orphans,
etc.). The wife of one man [henos andros gunē].
Widows on
this list must not be married a second time. This interpretation
is not so clear for 3:2, 12; Tit 1:6.
5:10 If she hath brought up children [ei eteknotrophēsen].
Condition of first class. Late and rare word (Aristotle,
Epictetus), first aorist active indicative of [teknotropheō]
[teknotrophos], from [teknon, trephō], here only in N.T.
Qualification for her work as leader. If she hath used
hospitality to strangers [ei exenodochēsen]. First aorist
again and same condition. Late form (Dio Cassius) of old verb [xenodokeō] (Herodotus), to welcome strangers [xenous
dechomai]. Only here in N.T. Hospitality another qualification
for such leadership (3:2). If she hath washed the saints’
feet [ei hagiōn podas enipsen]. Same condition and tense of [niptō] (old form [nizō], common in N.T. (Joh 13:5).
Proof of
her hospitality, not of its being a church ordinance. If she
hath relieved the afflicted [ei thlibomenois epērkesen]. Same
condition and tense of [eparkeō], to give sufficient aid, old
word, in N.T. only here and verse 16. Experience that qualified
her for eleemosynary work. If she hath diligently followed [ei
epēkolouthēsen]. Same condition and tense of [epakoloutheō], old
verb, to follow close upon [epi]. So here, verse 24; 1Pe
2:21. In a word such a widow must show her qualifications for
leadership as with bishops and deacons.
5:11 But younger widows refuse [neōteras de chēras paraitou].
Present middle imperative as in 4:7. “Beg off from.” They lack
experience as above and they have other ambitions. When they
have waxed wanton [hotan katastrēniasōsin]. First aorist
(ingressive) active subjunctive of [katastrēniaō], late compound
(only here and Ignatius), to feel the impulse of sexual desire,
but simplex [strēniaō] (Re 18:7,9). Souter renders it here
“exercise youthful vigour against Christ” [tou Christou],
genitive case after [kata] in composition).
5:12 Condemnation [krima]. See 3:6. They have rejected
[ēthetēsan]. First aorist passive of [atheteō], late verb
(first in LXX and Polybius), to reject, set aside (from [athetos]. See 1Th 4:8; Ga 2:21. Their first faith [tēn
prōtēn pistin]. “Their first pledge” (promise, contract)
to
Christ. It is like breaking the marriage contract. Evidently one
of the pledges on joining the order of widows was not to marry.
Parry suggests a kind of ordination as with deacons and bishops
(technical use of [krima] and [pistis].
5:13 And withal [hama de kai]. See Phm 1:22 for this very
phrase, “and at the same time also.” Such young enrolled widows
have other perils also. They learn to be idle [argai
manthanousin]. There is no [einai] (to be) in the Greek.
This
very idiom without [einai] after [manthanō] occurs in Plato and
Dio Chrysostom, though unusual. [Argai] (idle) is old adjective
[a] privative and [ergon], without work). See Mt 20:3; Tit
1:12. Going about [perierchomenai]. Present middle
participle of [perierchomai], old compound verb. See Ac 19:13
of strollers. From house to house [tas oikias]. Literally
“the houses,” “wandering around the houses.” Vivid picture of
idle tattlers and gossipers. But tattlers also [alla kai
phluaroi]. Old word from [phluō] (to boil up, to throw up
bubbles, like blowing soap bubbles). Only here in N.T. [Phluareō]
in 3Jo 1:10 only in N.T. And busybodies [kai periergoi].
Old word (from [peri, ergon], busy about trifles to the neglect
of important matters. In N.T. only here and Ac 19:19. See 2Th
3:11 for [periergazomai]. Things which they ought not [ta mē
deonta]. “The not necessary things,” and, as a result, often
harmful. See Tit 1:11 [ha mē dei] (which things are not
necessary).
5:14 I desire [boulomai]. See 2:8. The younger widows
[neōteras]. No article and no word for widows, though that is
clearly the idea. [Neōteras] is accusative of general reference
with [gamein] (to marry) the object (present infinitive active)
of [boulomai]. Bear children [teknogonein]. A compound
verb
here only in N.T. and nowhere else save in Anthol. See [teknogonia] in 2:15. Rule the household [oikodespotein].
Late verb from [oikodespotēs] (Mr 14:14), twice in the papyri,
only here in N.T. Note that the wife is here put as ruler of the
household, proper recognition of her influence, “new and improved
position” (Liddon) . Occasion [aphormēn].
Old word [apo,
hormē], a base to rush from, Pauline use in 2Co 5:12; 11:12; Ga
5:13. To the adversary [tōi antikeimenōi]. Dative case
of
the articular participle of [antikeimai], a Pauline idiom (Php
1:28). Reviling [loidorias]. Old word (from [loidoreō], in
N.T. only here and 1Pe 3:9. Genitive case with [charin].
5:15 Are turned aside [exetrapēsan]. Second aorist
(effective) passive indicative of [ektrepō]. See 1:6. After
Satan [opisō tou Satanā]. “Behind Satan.” Late use of [opisō]
(behind) as a preposition. Used by Jesus of disciples coming
behind (after) him (Mt 16:24).
5:16 That believeth [pistē]. “Believing woman.” Hath
widows
[echei chēras]. The “any believing woman” is one of the
household-rulers of verse 14. The “widows” here are the widows
dependent on her and who are considered as candidates to be
enrolled in the list. Let her relieve them [eparkeitō
autais]. For this verb (imperative present active) see verse 10. Let not be burdened [mē bareisthō]. Present
passive
imperative (in prohibition [mē] of [bareō], old verb [baros],
burden), Pauline word (2Co 1:8). That are widows
indeed
[tais ontōs chērais]. Dative case with [eparkesēi] (first
aorist active subjunctive with [hina], final clause). See verse 3 for this use of [ontōs] with [chērais] “the qualified and
enrolled widows.” Cf. verse 9.
5:17 The elders that rule well [hoi kalōs proestōtes
presbuteroi]. See verse 1 for ordinary sense of [presbuteros]
for “older man.” But here of position in same sense as [episkopos] (3:2) as in Tit 1:5
= [episkopos] in verse 7.
Cf. Luke’s use of [presbuteros] (Ac 20:17) = Paul’s [episkopous] (Ac 20:28). [Proestōtes] is second perfect active
participle of [proistēmi] (intransitive use) for which see 3:4.
Let be counted worthy [axiousthōsan]. Present passive
imperative of [axioō], to deem worthy (2Th 1:11). With genitive
case here. Of double honour [diplēs timēs]. Old and common
contract adjective [diploos], two-fold, in opposition to [haploos], single fold). But why “of double honour”?
See 6:1 for “of all honour.” White suggests “remuneration” rather than
“honour” for [timēs] (a common use for price or pay). Liddon
proposes “honorarium” (both honour and pay and so “double”).
Wetstein gives numerous examples of soldiers receiving double pay
for unusual services. Some suggest twice the pay given the
enrolled widows. Especially those who labour in word and
teaching [malista hoi kopiōntes en logōi kai didaskaliāi].
Either those who work hard or toil (usual meaning of [kopiaō], 2Ti 2:6) in preaching and teaching (most probable meaning.
See verse 18) or those who teach and preach and not merely preside
(a doubtful distinction in “elders” at this time). See Tit
1:8f. See both [kopiaō] and [proistamai] used for same men
(elders) in 1Th 5:12 and the use of [kopiaō] in 1Co 15:10; 16:16.
5:18 Thou shalt not muzzle [ou phimōseis]. Prohibition
by [ou] and future (volitive) indicative of [phimoō] (from [phimos],
muzzle), old word, quoted also in 1Co 9:9 as here from De 25:4,
and for the same purpose, to show the preacher’s right to
pay for his work. See 1Co 9:9 for [aloōnta] (when he treadeth
out the corn). The labourer is worthy of his hire [axios
ho
ergatēs tou misthou autou]. These words occur in precisely this
form in Lu 10:7. It appears also in Mt 10:10 with [tēs
trophēs] (food) instead of [tou misthou]. In 1Co 9:14 Paul has
the sense of it and says: “so also the Lord ordained,” clearly
meaning that Jesus had so said. It only remains to tell whether
Paul here is quoting an unwritten saying of Jesus as he did in Ac 20:35 or even the Gospel of Luke or Q (the Logia of Jesus).
There is no way to decide this question. If Luke wrote his Gospel
before A.D. 62 as is quite possible and Acts by A.D. 63, he could
refer to the Gospel. It is not clear whether Scripture is here
meant to apply to this quotation from the Lord Jesus. For [ergatēs] (labourer) see Php 3:2.
5:19 Against an elder [kata presbuterou]. In the official
sense of verses 17f. Receive not [mē paradechou]. Present
middle imperative with [mē] (prohibition) of [paradechomai], to
receive, to entertain. Old verb. See Ac 22:18. Accusation
[katēgorian]. Old word (from [katēgoros]. In N.T.
only here, Tit 1:6; Joh 18:29 in critical text. Except [ektos ei mē].
For this double construction see 1Co 14:5; 15:2. At the mouth
of [epi]. Idiomatic use of [epi] (upon the basis of)
as in 2Co 13:1.
5:20 Them that sin [tous hamartanontas]. The elders who
continue to sin (present active participle). In the sight of
all [enōpion pantōn]. “In the eye of [ho en opi ōn],
the one
who is in the eye of, then combined = [enōpion] all” the elders
(or even of the church). See next verse 21 and Ga 1:20.
Public rebuke when a clear case, not promiscuous gossip. May be
in fear [phobon echōsin]. Present active subjunctive with [hina] (final clause), “may keep on having fear” (of exposure).
Possibly, “the rest of the elders.”
5:21 The elect angels [tōn eklektōn aggelōn]. For this
triad
of God, Christ, angels, see Lu 9:26. “Elect” in the sense of
the “holy” angels who kept their own principality (Jude 1:6)
and who did not sin (2Pe 2:4). Paul shows his interest in
angels in 1Co 4:9; 11:10. Observe [phulaxēis]. First aorist
active subjunctive of [phulassō], to guard, to keep (Ro 2:26).
Subfinal use of [hina]. Without prejudice [chōris
prokrimatos]. Late and rare word (from [prokinō], to judge
beforehand), three times in the papyri, here only in N.T.
“Without prejudgment.” By partiality [kata prosklisin].
Late
word from [prosklinō], to incline towards one (Ac 5:36), only
here in N.T.
5:22 Lay hands hastily [cheiras tacheōs epitithei]. Present
active imperative of [epitithēmi] in the sense of approval
(ordination) as in Ac 6:6; 13:3. But it is not clear whether it
is the case of ministers just ordained as in 4:14
[epithesis], or of warning against hasty ordination of untried
men, or the recognition and restoration of deposed ministers
(verse 20) as suits the context. The prohibition suits either
situation, or both. Be partakers of other men’s sins [koinōnei
hamartiais allotriais]. Present active imperative of [koinōneō]
(from [koinōnos], partner) with [mē] in prohibition with
associative instrumental case as in 2Jo 1:11; Ro 12:13. On [allotrios] (belonging to another) see Ro 14:4. Keep thyself
pure [seauton hagnon tērei]. “Keep on keeping thyself pure.”
Present active imperative of [tēreō].
5:23 Be no longer a drinker of water [mēketi hudropotei].
Present active imperative (prohibition) of [hudropoteō], old verb
(from [hudropotēs], water drinker, [hudōr, pinō], here only in
N.T. Not complete asceticism, but only the need of some wine
urged in Timothy’s peculiar physical condition (a sort of medical
prescription for this case). But use a little wine [alla
ainōi
oligōi chrō]. Present middle imperative of [chraomai] with
instrumental case. The emphasis is on [oligōi] (a little). For
thy stomach’s sake [dia ton stomachon]. Old word from [stoma]
(mouth). In Homer throat, opening of the stomach (Aristotle),
stomach in Plutarch. Here only in N.T. Our word “stomach.” Thine
often infirmities [tas puknas sou astheneias]. [Puknos] is
old
word, dense, frequent. In N.T. only here, Lu 5:33; Ac 24:26. [Astheneias] = weaknesses, lack of strength (Ro 8:26). Timothy
was clearly a semi-invalid.
5:24 Evident [prodēloi]. “Openly plain,” “plain before
all.”
Old word, in N.T. only here and Heb 7:24. Going before unto
judgment [proagousai eis krisin]. See 1:18 for [proagō]. The
sins are so plain that they receive instant condemnation. And
some men also they follow after [tisin de kai
epakolouthousin]. Associative instrumental case [tisin] with [epakolouthousin] for which verb see
verse 10, “dog their
steps” (Parry) like 1Pe 2:21, not clearly manifest at first,
but come out plainly at last. How true that is of secret sins.
5:25 Such as are otherwise [ta allōs echonta]. “Those
(deeds, [erga] which have it otherwise.” That is good deeds not clearly
manifest. Cannot be hid [krubēnai ou dunantai]. Second
aorist
passive infinitive of [kruptō]. There is comfort here for modest
preachers and other believers whose good deeds are not known and
not blazoned forth. They will come out in the end. See Mt
5:14-16.
Chapter 6
6:1 Under the yoke [hupo zugon]. As slaves [douloi],
bondsmen). Perhaps under heathen masters (1Pe 2:18).
For the
slave problem, see also Phm 1; Col 3:22; Eph 6:5; Tit 2:9.
See Mt 11:29 for Christ’s “yoke” [zugon], from [zeugnumi], to
join). Their own masters [tous idious despotas].
That is
always where the shoe pinches. Our “despot” is this very Greek
word, the strict correlative of slave [doulos], while [kurios]
has a wider outlook. Old word only here, Tit 2:9; 2Ti 2:21; 1Pe
2:18 for human masters. Applied to God in Lu 2:29; Ac 4:24, 29
and to Christ in 2Pe 2:1. The name of God [to onoma tou
theou]. See Ro 2:24. If the heathen could say that Christian
slaves were not as dependable as non-Christian slaves. Negative
purpose with [hina mē] and present passive subjunctive
[blasphēmētai].
6:2 Let not despise them [mē kataphroneitōsan]. Negative
imperative active third plural of [kataphroneō], to think down
on. See 4:12. He must not presume on the equality of Christian
brotherhood not allowed by the state’s laws. Some of these
Christian slaves might be pastors of churches to which the master
belonged. For the difficulty of the Christian master’s position,
see 1Co 7:22; Phm 1:16. But rather [alla mallon]. Render
the Christian Master better service. They that partake of the
benefit [hoi tēs energesias antilambanomenoi]. For [euergesias] (genitive case after participle) see Ac 4:9, only
other N.T. example of this old word. Present middle participle of [antilambanō], old verb, to take in turn, to lay fast hold of, in
N.T. only here, Lu 1:54; Ac 20:35.
6:3 Teacheth a different doctrine [heterodidaskalei]. See 1:3 for this verb, present active indicative here in condition
of first class. Consenteth not [mē proserchetai]. Also
condition of first class with [mē] instead of [ou]. [Proserchomai] (old verb, to come to, to approach, with dative)
is common enough in N.T. (Heb 4:16; 7:25, etc.), but in the
metaphorical sense of coming to one’s ideas, assenting to, here
only in N.T., but is so used in Philo and Irenaeus (Ellicott).
Sound words [hugiainousin logois]. See 1:10 for [hugiainō].
The words of our Lord Jesus Christ [tois tou kuriou hēmōn
Iēsou Christou]. Either subjective genitive (the words from the
Lord Jesus, a collection of his sayings in Lock’s opinion like 5:18; Ac 20:35,
at least in the Spirit of Jesus as Ac 16:7;
1Co 11:23) or objective genitive about Jesus like 2Ti 1:8; 1Co
1:18. According to godliness [kata eusebeian]. Promoting
(designed for) godliness as in Tit 1:1.
6:4 He is puffed up [tetuphōtai]. Perfect passive indicative
of [tuphoō], for which see 3:6. Knowing nothing [mēden
epistamenos]. Present middle participle of [epistamai].
Ignorance is a frequent companion of conceit. Doting [nosōn].
Present active participle of [noseō], to be sick, to be morbid
over, old word, only here in N.T. Disputes of words
[logomachias]. Our “logomachy.” From [logomacheō] (2Ti 2:14),
and that from [logos] and [machomai], to fight over words, late
and rare word, here only in N.T. See Plato (Tim. 1085 F) for
“wars in words” [machas en logois]. Whereof [ex
hōn]. “From
which things.” Surmisings [huponoiai]. Old word from [huponoeō], to surmise, to suspect (Ac 25:18), only here in
N.T. All these words are akin (envy, [phthonos], strife, [eris],
railings or slanders, [blasphēmiai], all products of an ignorant
and conceited mind.
6:5 Wranglings [diaparatribai]. Late and rare (Clem.
of
Alex.) double compound [dia], mutual or thorough, [paratribai],
irritations or rubbings alongside). “Mutual irritations” (Field).
Corrupted in mind [diephtharmenōn ton noun]. Perfect passive
participle of [diaphtheirō], to corrupt, genitive case agreeing
with [anthrōpōn] (of men) and retaining the accusative [ton
noun]. Bereft of the truth [apesterēmenōn tēs alētheias].
Perfect passive participle of [apostereō], old verb (1Co 6:8)
with the ablative case after it [alētheias]. A way of gain
[porismon]. Late word from [porizō], to provide, to gain. Only
here in N.T. “Rich Christians.” Predicate accusative with [einai]
(indirect assertion) in apposition with [eusebeian], the
accusative of general reference.
6:6 With contentment [meta autarkeias]. Old word from [autarkēs] [autos, arkeō] as in Php 4:11. In N.T. only here
and 2Co 9:8. This attitude of mind is Paul’s conception of
“great gain.”
6:7 Brought into [eisēnegkamen], second aorist active stem
with first aorist ending, common in the Koinē), carry out
[exenegkein], second aorist active infinitive). Note play on the
prepositions [eis-] and [ex-].
6:8 Food [diatrophas]. Plural, supports or nourishments
(from [diatrephō], to support). Old word, here only in N.T. Covering
[skepasmata]. Plural, “coverings.” Late word from [skepazō], to
cover. Here only in N.T. We shall be content
[arkesthēsometha]. First future passive of [arkeō], to be
content. Old word. See 2Co 12:9. This is the [autarkeia] of
verse 6. There with [toutois]. Associative instrumental
case, “with these.”
6:9 Desire to be rich [boulomenoi ploutein]. The will
[boulomai] to be rich at any cost and in haste (Pr 28:20).
Some MSS. have “trust in riches” in Mr 10:24. Possibly Paul
still has teachers and preachers in mind. Fall into
[empiptousin eis]. See on 3:6 for [en — eis] and 3:7
for [pagida] (snare). Foolish [anoētous]. See Ga 3:1, 3.
Hurtful [blaberas]. Old adjective from [blaptō], to injure,
here alone in N.T. Drown [buthizousin]. Late word (literary Koinē) from [buthos] (bottom), to drag to the bottom. In
N.T. only here and Lu 5:7 (of the boat). Drown in the lusts with the
issue “in destruction and perdition” [eis olethron kai
apōleian]. Not annihilation, but eternal punishment. The
combination only here, but for [olethros], see 1Th 5:3; 2Th 1:9;
1Co 5:5 and for [apōleia], see 2Th 2:3; Php 3:19.
6:10 The love of money [hē philarguria]. Vulgate, avaritia.
Common word (from [philarguros], 2Ti 3:12, and that from [philos, arguros], only here in N.T. Refers to
verse 9 [boulomenoi ploutein]. A root of all kinds of evil [riza
pantōn tōn kakōn]. A root [riza]. Old word, common in literal
(Mt 3:10) and metaphorical sense (Ro 11:11-18).
Field (Ot.
Norv.) argues for “the root” as the idea of this predicate
without saying that it is the only root. Undoubtedly a proverb
that Paul here quotes, attributed to Bion and to Democritus [tēn
philargurian einai mētropolin pantōn tōn kakōn], where
“metropolis” takes the place of “root.” Surely men today need no
proof of the fact that men and women will commit any sin or crime
for money. Reaching after [oregomenoi]. Present middle
participle of [oregō] (see 3:1) with genitive [hēs] (which).
Have been led astray [apeplanēthēsan]. First aorist passive
indicative of [apoplanaō], old compound verb, in N.T. only here
and Mr 13:22. Have pierced themselves through [heautous
periepeiran]. First aorist active (with reflexive pronoun)
of
late compound [peripeirō], only here in N.T. Perfective use of [peri] (around, completely to pierce). With many sorrows
[odunais pollais]. Instrumental case of [odunē] (consuming,
eating grief). In N.T. only here and Ro 9:2.
6:11 O man of God [ō anthrōpe theou]. In N.T. only here
and 2Ti 3:17, there general and here personal appeal to Timothy.
Cf. De 33:1; 1Sa 2:27. Flee [pheuge], follow after
[diōke]. Vivid verbs in present active imperative. The preacher
can not afford to parley with such temptations. Meekness
[praupathian]. Late compound from [praupathēs], in Philo about
Abraham, here only in N.T.
6:12 Fight the good fight [agōnizou ton kalon agōna]. Cognate
accusative with present middle imperative of [agōnizō], Pauline
word (1Co 9:25; Col 1:29). Lay hold on [epilabou].
Second
(ingressive) aorist middle imperative of [epilambanō], “get a
grip on.” See same verb with genitive also in verse 19. Thou
wast called [eklēthēs]. First aorist passive of [kaleō] as
in 1Co 1:9; Col 3:15. The good confession [tēn kalēn
homologian]. Cognate accusative with [hōmologēsas] (first aorist
active indicative of [homologeō], the public confession in
baptism which many witnessed. See it also in verse 13 of Jesus).
6:13 Who quickeneth all things [tou zōogonountos ta panta].
Present active participle of [zōogoneō] [zōogonos], from [zōos,
genō], late word to give life, to bring forth alive, in N.T.
only here and Ac 7:19. See 1Sa 2:6. Before Pontius Pilate
[epi Pontiou Peilatou]. Not “in the time of,” but “in the
presence of.” Witnessed [marturēsantos]. Note [martureō],
not [homologeō] as in verse 12. Christ gave his evidence as a
witness to the Kingdom of God. Evidently Paul knew some of the
facts that appear in Joh 18.
6:14 That thou keep [tērēsai se]. First aorist active
infinitive of [tēreō], with accusative of general reference
[se] in indirect command after [paraggellō]. Without spot
[aspilon]. Late adjective [a] privative, [spilos], spot, Eph
5:27). In inscription and papyri. Without reproach
[anepilēmpton]. See 3:2; 5:7. Until the appearing [mechri
tēs epiphaneias]. “Until the epiphany” (the second epiphany or
coming of Christ). Late word in inscriptions for important event
like the epiphany of Caligula, in the papyri as a medical term.
In 2Th 2:18 we have both [epiphaneia] and [parousia]. See Tit
2:13; 2Ti 1:10; 4:1, 8.
6:15 In its own times [kairois idiois]. Locative case.
May be
“in his own times.” See 2:6. Clearly not for us to figure out.
Who is the blessed and only Potentate [ho makarios kai monos
dunastēs]. “The happy and alone Potentate.” [Dunastēs], old
word, in N.T. only here, Lu 1:52; Ac 8:27 (the Eunuch). See 1:11
for [makarios]. The King of kings [ho basileus tōn
basileuontōn]. “The King of those who rule as kings.” Oriental
title. So with “Lord of lords.” See Re 10:16.
6:16 Who only hath immortality [ho monos echōn athanasian].
“The one who alone has immortality.” [Athanasia] [athanatos], [a] privative and [thanatos], old word, in N.T. only here
and 1Co 15:53f. Domitian demanded that he be addressed as “Dominus
et Deus noster.” Emperor worship may be behind the use of [monos] (alone) here. Unapproachable [aprositon].
See Ps 104:2. Late compound verbal adjective [a] privative, [pros,
ienai], to go). Here only in N.T. Literary Koinē word. Nor can
see [oude idein dunatai]. See [aoraton] in Col 1:15 and also Joh 1:18; Mt 11:27.
The “amen” marks the close of the doxology
as in 1:17.
6:17 In this present world [en tōi nun aiōni]. “In the
now
age,” in contrast with the future. That they be not high-minded
[mē hupsēlophronein]. Present active infinitive with negative
in indirect command after [paraggelle], “not to be high-minded.”
Only instance of the word save some MSS. of Ro 11:20 (for [mē
hupsēlaphronei] and a scholion on Pindar. Have their hope set
[ēlpikenai]. Perfect active infinitive of [elpizō]. On the
uncertainty of riches [epi ploutou adēlotēti]. Literary Koinē word [adēlotēs], only here in N.T. A “vigorous
oxymoron” (White). Cf. Ro 6:4. Riches have wings. But on God
[all’ epi theōi]. He alone is stable, not wealth. Richly all
things to enjoy [panta plousiōs eis apolausin]. “A lavish
emphasis to the generosity of God” (Parry). [Apolausis] is old
word from [apolauō], to enjoy, in N.T. only here and Heb 11:25.
6:18 That they do good [agathoergein]. Late word [agathos], [ergō], in N.T. only here and Ac 14:17. Rich in good works
[ploutein en ergois kalois]. See Lu 12:21 “rich toward God”
and Mt 6:19f. for “treasures in heaven.” Ready to distribute
[eumetadotous]. Late and rare verbal [eu, meta, didōmi].
Free
to give, liberal. Only here in N.T. Willing to communicate
[koinōnikous]. Old adjective, ready to share, gracious, liberal
again. Only here in N.T. See Ga 6:6; Php 4:15.
6:19 Laying up in store [apothēsaurizontas]. Late literary
word [apo] and [thēsaurizō], only here in N.T. Same paradox as
in Mt 6:19f., “laying up in store” by giving it away. Which is
life indeed [tēs ontōs zōēs]. See 5:3 for [ontōs]. This life
is merely the shadow of the eternal reality to come.
6:20 Guard that which is committed unto thee [tēn parathēkēn
phulaxon]. “Keep (aorist of urgency) the deposit.” [Parathēkēn]
(from [paratithēmi], to place beside as a deposit, 2Ti 2:2), a
banking figure, common in the papyri in this sense for the Attic [parakatathēkē] (Textus Receptus here, 2Ti 1:12, 14). See
substantive also in 2Ti 1:12, 14. Turning away from
[ektrepomenos]. Present middle participle of [ektrepō], for
which see 1:6; 5:15.
Babblings [kenophōnias]. From [kenophōnos], uttering emptiness. Late and rare compound, in N.T.
only here and 2Ti 2:16. Oppositions [antitheseis]. Old word
[anti, thesis], antithesis, only here in N.T. Of the knowledge
which is falsely so called [tēs pseudōnumou gnōseōs]. “Of the
falsely named knowledge.” Old word [pseudēs, onoma]. Our
“pseudonymous.” Only here in N.T.
6:21 Have erred [ēstochēsan]. First aorist active indicative
of [astocheō]. See 1:6 for this word.
Indexes
Index of Scripture References
Index of Scripture Commentary