The verb N.T.o. olxx. Rend. be no longer a drinker of water. Timothy is not enjoined to abstain from water, but is bidden not to be a water-drinker, entirely abstaining from wine. The kindred noun ὑδροπότης is used by Greek comic writers to denote a mean-spirited person. See Aristoph. Knights, 319.

But use a little wine (ἀλλὰ οἴνῳ ὀλίγῳ χρῶ)

The reverse antithesis appears in Hdt. i. 171, of the Persians: οὐκ οἴνῳ διαχρέονται ἀλλ' ὑδροποτέουσι they do not indulge in wine but are water-drinkers. Comp. Plato, Repub. 561 C, τοτὲ μεν μεθύων - αὖθις δὲ ὑδροποτῶν sometimes he is drunk - then he is for total-abstinence. With a little wine comp. much wine, 1 Timothy 3:8; Titus 2:3.

For thy stomach's sake (διὰ στόμαχον)

Στόμαχος N.T.o. olxx. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that οἶνος here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers "unfermented wine." Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities.

Thine often infirmities (τὰς πυκνάς σου ἀσθενείας)

This use of often as an adjective appears in earlier English. So Chaucer: "Ofte sythes" or "tymes ofte," many times. Shakespeare: "In which my often rumination wraps me in a most humorous sadness" (As you like it, IV. i. 19). And

Ben Jonson:

"The jolly wassal walks the often round."

The Forest, iii.

Even Tennyson:

"Wrench'd or broken limb - an often chance

In those brain-stunning shocks and tourney-falls."

continued...

A.V. wrong in giving πρὸ a temporal force, whereas it merely strengthens δηλοί evident, manifest. The meaning is openly manifested to all eyes. In N.T. only here, 1 Timothy 5:25, and Hebrews 7:14. In lxx, see Judith 8:29; 2 Macc. 3:17; 14:39.

Going before to judgment (προάγουσαι εἰς κρίσιν)

Προάγειν, oP. In N.T. habitually with a local meaning, either intransitive, as Matthew 2:9; Matthew 14:22; Mark 11:9; or transitive, as Acts 12:6; Acts 17:5. The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Κρίσιν, not specifically of the judgment of men or of the final judgment of God, or of the sentence of an ecclesiastical court - but indefinitely. The writer would say: no judicial utterance is necessary to condemn them of these sins. The word in Paul, only 2 Thessalonians 1:5.

They follow after (ἐπακολουθοῦσιν)

The verb only here, 1 Timothy 5:24, 1 Peter 2:21, and (the disputed) Mark 16:20. The sins follow up the offender to the bar of judgment, and are first made openly manifest there.

N.T.o. Not, otherwise than good, but otherwise than manifest.

Be hid (κρυβῆναι)

In Paul only Colossians 3:3. The good works, although not conspicuous (πρόδηλα), cannot be entirely concealed. Comp. Matthew 5:14-16. It has been suggested that these words may have been intended to comfort Timothy in his possible discouragement from his "often infirmities." von Soden thinks they were meant to encourage him against the suspicion awakened by his use of wine. By persevering in his temperate habits (οἴνῳ ὀλίγῳ) it will become manifest that he is no wine-bibber.

Incorrect. Rather, as many as are under the yoke as bondservants. As bondservants is added in explanation of under the yoke, which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In Galatians 5:1; Acts 15:10, of the Mosaic law. See on Matthew 11:29.

Their own (τοὺς ἰδίους)

Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος public or κοινός common. See Acts 4:32. Sometimes without emphasis, substantially equals possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belonging to one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ' ἰδίαν privately, as Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals.

Masters (δεσπότας)

Comp. Titus 2:9, and see on 2 Peter 2:1. Not in Paul, who styles the master of slaves κύριος Lord. See Ephesians 6:9; Colossians 4:1.

Count (ἡγείσθωσαν)

Implying a more conscious, a surer judgment, resting on more careful weighing of the facts. See Philippians 2:3, Philippians 2:6.

Be not blasphemed (μη - βλασφημῆται)

Or be evil spoken of. See on blasphemy, Mark 7:22, and be evil spoken of, Romans 14:16; 1 Corinthians 10:30. Paul uses the word, but not in the active voice as in the Pastorals.

The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as Luke 1:54; Acts 20:35. oP. Ἑυεργεσία, benefit only here and Acts 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Galatians 5:13.

See on 1 Timothy 1:3.

Consent (προσέρχεται)

Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, Sir. 1:27, 30; 4:15; 6:26. oP. The phrase only here.

Of our Lord, etc.

Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.

Doctrine which is according to godliness (τῇ κατ εὐσέβειαν διδασκαλίᾳ)

The phrase only here. See on 1 Timothy 1:10. For εὐσέβεια, on 1 Timothy 2:2.

See on 1 Timothy 3:6.

Knowing nothing (μηδὲν ἐπιστάμενος)

Although he knows nothing. oP. Very frequent in Acts. Comp. 1 Timothy 1:7.

Doting (νοσῶν)

N.T.o. Lit. sick. Comp. ὑγιαίνουσι healthful, 1 Timothy 6:3.

Questions (ζητήσεις)

oP. olxx. Quite often in Class. Lit. processes of inquiry; hence, debates. Comp. 1 Timothy 1:4.

Strifes of words (λογομαχίας)

N.T.o. olxx, oClass. One of the unique compounds peculiar to these Epistles. The verb λογομαχεῖν 2 Timothy 2:14.

Surmisings (ὑπόνοιαι)

N.T.o. See Sir. 3:24. Ὑπὸ under and νοῦς mind, thought. A hidden thought. The verb ὑπονοεῖν to suppose, only in Acts. See Acts 13:25; Acts 25:18; Acts 27:27.

N.T.o. olxx, oClass. Παρατριβή, is a rubbing against. Διὰ signifies continuance. The meaning therefore is continued friction. Hence wearing discussion; protracted wrangling.

Of corrupt minds (διεφθαρμένων τὸν νοῦν)

More correctly, corrupted in mind. The verb not common in N.T. In Paul only 2 Corinthians 4:16. Only here in Pastorals. Διαφθορά corruption only in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corrupted in mind, 2 Timothy 3:8.

Destitute of the truth (ἀπεστερημένων τῆς ἀληθείας)

Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8.

Gain is godliness (πορισμὸν εἶναι τὴν εὐσέβειαν)

Wrong. Rend. that godliness is a way (or source) of gain. Πορισμὸς, only here and 1 Timothy 6:6, is a gain-making business. See Wisd. 13:19; 14:2. They make religion a means of livelihood. Comp. Titus 1:11.

Only here and 2 Corinthians 9:8. The adjective αὐτάρκης self-sufficient, Philippians 4:11. Comp. Sir. 40:18. Αὐτάρκεια is an inward self-sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of Sol. 5:18, we read: "Blessed is the man whom God remembereth with a sufficiency convenient for him" (ἐν συμμετρίᾳ αὐταρκεσίας); that is, with a sufficiency proportioned to his needs.

Omit and and certain. Rend. ὅτι because. The statement is: We brought nothing into the world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. Job 1:21; Ecclesiastes 5:15; Psalm 49:17.

N.T.o.

Raiment (σκεπάσματα)

N.T.o. olxx. It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental.

Let us be content (ἀρκεσθησόμεθα)

More correctly, we shall be content. Once in Paul, 2 Corinthians 12:9. A few times in lxx. Comp. Ps. of Sol. 16:12: "But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied (ἀρκέσει μοι) with what thou givest me."

Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation.

Fall (ἐμπίπτουσιν)

oP. Lit. fall into; but invariably in N.T. with εἰς into.

Temptation (πειρασμὸν)

See on Matthew 6:13.

Foolish (ἀνοήτους)

Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος not understanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligent. See Sir. 22:13, 15; 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sir. 15:7. On the etymological sense, see on Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21.

Hurtful (βλαβεράς)

N.T.o. lxx once, Proverbs 10:26.

Drown (βυθίζουσι)

Only here and Luke 5:7, note. A strong expression of the results of avarice.

Destruction (ὄλεθρον)

See on 1 Thessalonians 1:9, and additional note.

continued...

N.T.o. See 4 Macc. 1:26. Rare in Class.

The root (ῥίζα)

Better, a root. It is not the only root. In Paul only metaphorically. See Romans 11:16, Romans 11:17, Romans 11:18.

Coveted after (ὀρεγόμενοι)

See on 1 Timothy 3:1. The figure is faulty, since φιλαργυρία is itself a desire.

Have erred (ἀπεπλανήθησαν)

More correctly, have been led astray. oP.

Pierced through (περιέπειραν)

N.T.o olxx.

Sorrows (ὀδύναις)

See on Romans 9:2.

The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation.

Righteousness (δικαιοσύνην)

See on Romans 1:17. Not in the Pauline dogmatic sense, but as Ephesians 5:9, moral rectitude according to God's law.

Meekness (πραΰπαθίαν)

N.T.o. olxx. Meekness of feeling (πάθος). The usual word is πραΰ̀της, often in Paul. See on meek, Matthew 5:5. With the whole verse comp. Titus 3:12.