Κωλύειν, properly to hinder or check. Ἁπέχεσθαι to hold one's self off. In Paul, 1 Thessalonians 4:3; 1 Thessalonians 5:22; Plm 1:15. Commanding is not expressed, but is implied in forbidding; "Bidding not to marry and (bidding) to abstain from meats." The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 a.d.). The prohibitions above named were imposed by the later Gnosticism of the second century.

Hath created (ἔκτισεν)

A common Pauline word. Only here in the Pastorals.

To be received (εἰς μετάλημψιν)

Lit. for participation. N.T. olxx. It occurs in Plato and Aristotle.

Of them which believe and know the truth (τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν)

The dative depends on created for participation, and should be rendered; "for them which believe," etc., marking those for whom the food was created. The A.V. misses this by the rendering to be received of (by). Πιστοῖς and ἐπεγκνωκόσι do not denote two classes, but one. Those who believe are described as those who have full knowledge of the truth.

Not in Paul. See James 1:18; Revelation 5:13; Revelation 8:9. A created thing. For κτίσις creation or creature, frequent in Paul, see on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Κτίσμα in lxx, Wisd. 9:2; 13:5; 14:11; Sir. 38:34; 3 Macc. 5:11.

Refused (ἀπὸβλητον)

Lit. thrown away. N.T.o. In ecclesiastical writings, excommunicated. On the whole verse, comp. Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 1 Corinthians 10:26, 1 Corinthians 10:30, 1 Corinthians 10:31.

Not declared holy, but made holy. The declaration confirms the last clause of 1 Timothy 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1 Corinthians 7:14.

By the word of God (διὰ λογοῦ θεοῦ)

That is, by the word of God as used in the prayer. Scripture is not called "the Word of God." The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psalm 145:15,Psalm 145:16. The custom of grace at meat appears 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; Matthew 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35). Ἑντεύξεως prayer, see on 1 Timothy 2:1.

The verb only here and Romans 16:4. Lit. to put under; so almost without exception in lxx. See, for instance, Genesis 28:18; Genesis 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Ταῦτα these things are those mentioned 1 Timothy 4:4, 1 Timothy 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy 5:1, without any ecclesiastical sense.

Minister of Jesus Christ (διάκονος Χριστοῦ Ἱησοῦ)

Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος minister see on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant (διάκονος) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servant with Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philippians 1:1.

Nourished up (ἐντρεφόμενος)

Better, nourishing thyself. N.T.o. olxx. The participle indicates the means by which Timothy may become a good minister. Comp. Hebrews 5:12-14.

In the words of faith

The words in which the faith - the contents of belief - finds expression. Comp. 1 Timothy 6:3; 2 Timothy 1:13. The phrase only here. Paul has τὸ ῥῆμα τῆς πίστεως the word of the faith, Romans 10:8.

Whereunto thou hast attained (ᾗ παρηκολούθηκας)

Wrong. Rend., which thou hast closely followed. Comp. 2 Timothy 3:10. The verb means, primarily, to follow beside, to attend closely. In this literal sense not in N.T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, παρακολουθῶν τῷ νοσήματι θανασίμῳ perpetually tending a mortal disease. To follow up a history or a succession of incidents, as Luke 1:3. oP. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction.

Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as 3 Macc. 6:27. To beg off, get excused, as Luke 14:18, Luke 14:19; 4 Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25.

Profane

See on 1 Timothy 1:9, and comp. 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16.

Old wives' (γραωδεις)

N.T.o. olxx. From γραῦς an old woman, and εἶδος form.

Fables (μύθους)

See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16.

Exercise (γύμναζε)

oP. Only here in Pastorals. Hebrews 5:14; Hebrews 12:11; 2 Peter 2:14. From γυμνός naked. In Class. Of training naked in gymnastic exercises; also, metaphorically, of training for or practicing an art or profession.

With γυμνασία comp. γύμναζε, 1 Timothy 4:7. N.T.o. Σωματικός bodily only here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise, Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little.

Profiteth little (πρὸς ὀλίγον ἐστὶν ὠφέλιμος)

Lit. is profitable for a little. The phrase πρὸς ὀλίγον only here and James 5:14. In the latter passage it means for a little while. Comp. Hebrews 12:10, πρὸς ὀλίγας ἡμέρας for a few days. According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος useful or profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. olxx.

Godliness (εὐσέβεια)

See on 1 Timothy 2:2, and Introduction, VI.

Having promise (ἐπαγγελίαν ἔχουσα)

The exact phrase only here. Comp. 2 Corinthians 7:1; Hebrews 7:6. The participle is explanatory, since it has promise. For ἐπαγγελία promise see on Acts 1:4.

The life that now is (ζωῆς τῆς νῦν)

According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.o. The phrase ὁ νῦν αἰών the present aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων the aeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος the aeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ in this time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός the now time, in the same relation, Romans 8:18. For ζωὴ life see on John 1:4. The force of the genitive with ἐπαγγελία promise may be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23.

More correctly, to this end; or with a view to this.

We labor and strive (κοπιῶμεν καὶ ἀγωνιζόμεθα)

Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor, 1 Thessalonians 1:3, and κοπιῶντας, and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ; has an ascensive force: "we labor, yea struggle."

We trust in (ἠλπίκαμεν ἐπὶ)

Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Romans 15:12, a citation, and in 1 Peter 1:13.

oP. See Luke 18:21. Acts 26:4. See Introduction, VII. Timothy was probably from 38 to 40 years old at this time.

In word (ἐν λόγῳ)

Including teaching and verbal intercourse of every kind.

Conversation (ἀναστροφῇ)

Comp. Galatians 1:13; Ephesians 4:22; James 3:13. A favorite word with Peter. See on 1 Peter 1:15.

In spirit

Omit.

Purity (ἁγνίᾳ)

Only here and 1 Timothy 5:2. Ἁγνός pure, 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philippians 4:8. Also in James, Peter, and 1 John. #x391;̔γνότης purity, 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely (Philippians 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν to purify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul.

Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 4:16. So in lxx. In post-classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3, 23, 20. Dr. Hatch says: "It is probable that this practice of reading with comments... may account for the coordination of 'reading' with 'exhortation' and 'teaching' in 1 Timothy 4:13."

Exhortation (τῇ παρακλήσει)

Often in Paul. See on consolation, Luke 6:24, see on comfort, Acts 9:31, and see on comforter, John 14:16.

Rare in N.T. Only Matthew 22:5; Hebrews 2:3; Hebrews 8:9.

The gift that is in thee (τοῦ ἐν σοὶ χαρίσματος)

Comp. 2 Timothy 1:6. Χάρισμα gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles, and olxx, oClass. See on Romans 1:11. That is in thee, comp. τῆς ἐν σοὶ πίστεως the faith that is in thee, 2 Timothy 1:5. The meaning is the special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit.

By prophecy (διὰ προφητείας)

See on 1 Timothy 1:18. Προφητείας genitive, not accusative. The meaning is by the medium of prophecy. The reference is to prophetic intimation given to Paul concerning the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who bestowed the "gift", so that the gift itself and the prophecy concurred in attesting the candidate for ordination.

With the laying on of the hands (μετὰ ἐπιθέσεως τῶν χειρῶν)

Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις laying on, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. "The custom," says Lange, "is as old as the race." The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head.

Of the presbytery (τοῦ πρεσβυτερίου)

The word is found in Luke 22:66, where it denotes the body of representative elders of the people in the Sanhedrim, as distinguished from the two other constituents of that body - the chief priests and scribes. Similarly Acts 22:5. Here of the college or fraternity of Christian elders in the place where Timothy was ordained. The word is frequent in the Epistles of Ignatius. According to this, Timothy was not ordained by a Bishop. Bishop and Presbyter are not identical. In 2 Timothy 1:6 we read, "by the laying on of my hands." The inconsistency is usually explained by saying that Paul was associated with the Presbyters in the laying on of hands.

Only here and Acts 4:25 (citation). Often in Class. and lxx. Most translators reject the A.V. meditate, and substitute be diligent in, or practice, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In lxx it represents seven Hebrew equivalents, and signifies to meditate, talk of, murmur, delight one's self in, attend to. Often to meditate, Joshua 1:8; Psalm 1:2; Psalm 2:1; Psalm 37:12; Psalm 72:6; Sir. 6:7. Meditation is a talking within the mind, and issues in speech; hence to speak, as Psalm 35:28; Psalm 37:30; Isaiah 69:3. Similarly, λόγος signifies both reason and discourse. In Lat. meditari, "to reflect," is also "to exercise in," "to practice," as Virgil, Ecclesiastes 1:2. In the Vulg. meditabor is the translation of murmur or mourn in Isaiah 38:14. The Hebrew הָגָהֽ means to murmur, whisper; hence the inner whispering of the heart; hence to think, meditate, consider, as Psalm 63:7; Psalm 78:13.

Give thyself wholly to them (ἐν τούτοις ἴσθι)

Lit. be in these things. The phrase N.T.o. The only parallel in lxx is Proverbs 23:17. The meaning is that he is to throw himself wholly into his ministry. Comp. "totus in illis," Horace, Sat. i. 9, 2.

Profiting (προκοπὴ)

Better, advance or progress. Only here and Philippians 1:12. The verb προκόπτειν in 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. In lxx, see Sir. 51:17; 2 Macc. 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting (κόπτω) a way before (πρὸ) an army, and so furthering its advance. The opposite is ἐγκόπτειν to cut into, throw obstacles in the way, and so hinder. See Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7.

Only here in Pastorals, and once in Paul, Philippians 2:16. Quite frequent in lxx. Lit. hold upon, fasten thy attention on, as Luke 14:7; Acts 3:5; Acts 19:22. In lxx, in the sense of apply, as Job 18:2; Job 30:26; or forbear, refrain, as 1 Kings 22:6, 1 Kings 22:15. In Philippians 2:16, to hold out or present, a sense which is found only in Class.

Unto thyself and unto the doctrine (σεαυτῷ καὶ τῇ διδασκαλίᾳ)

Better, to thyself and to thy teaching. The order is significant. Personality goes before teaching.

Continue in them (ἐπίμενε αὐτοῖς)

See on Romans 6:1. In lxx only Exodus 12:39. Ἁυτοῖς is neuter, referring to these things, 1 Timothy 4:15. A.V. in them is indefinite and ambiguous. Better, continue in these things.

The verb N.T.o. olxx. originally to lay on blows; hence to castigate with words. Πρεσβύτερος elder, oP., but frequent in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue. The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community. Functions which emerge later in the Jewish-Christian communities of Palestine do not exist in the first Palestinian-Christian society. At the most, as Weizscker observes, it could only be a question of borrowing a current name.

Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English scholars, through the discussions of Lightfoot and Hatch. The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops (ἡγούμενοι or προηγούμενοι) are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement, Presbyters signify a class or estate - members of long standing and approved character, and not office-bearers regularly appointed. Among these the Bishops are to be sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops and Deacons are associated without mention of Presbyters (1 Timothy 3:1-13). Presbyters are referred to in 1 Timothy 5:17-19, but in an entirely different connection. The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the church as the house of God (1 Timothy 5:14, 1 Timothy 5:15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until ch. 5, where Timothy's relations to individual church-members are prescribed; and in Titus 2:2 ff. these members are classified as old men (πρεσβύτας) old women, young men, and servants. In 1 Timothy 5:17 are mentioned elders who rule well (οἱ καλῶς προεστῶτες πρεσβύτεροι). Assuming that Presbyters and Bishops were identical, a distinction would thus be implied between two classes of Bishops - those who rule well and those who do not: where as the distinction is obviously between old and honored church-members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as overseers. Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders as such are not officers.

Thus are to be explained the allusions to appointed Elders, Titus 1:5; Acts 14:23. Elders are to be appointed as overseers or Bishops, for the overseers must have the qualifications of approved Presbyters. The ordination of Presbyters is the setting apart of Elders to the position of Superintendents. The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character. Only Bishops are appointed. There is no appointment to the Presbyterate. At the close of Clement's letter to the Corinthians, the qualifications of a Presbyter are indicated in the description of the three commissioners from the Roman church who are the bearers of the letter, and to whom no official title is given. They are old, members of the Roman church from youth, blameless in life, believing, and sober.

N.T.o. Comp. πρεσβύτιδας aged women, Titus 2:3. The word indicates distinction in age merely, although some think that it points to an official position which is further referred to in the following directions concerning widows.

Not only by respectful treatment but by financial support. Comp. τιμήσει, Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν, Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Sir. 38:1. 'The verb only once in Paul (Ephesians 6:2, citation), and only here in Pastorals.

Widows (χήρας)

Paul alludes to widows in 1 Corinthians 7:8 only, where he advises them against remarrying. They are mentioned as a class in Acts 6:1, in connection with the appointment of the seven. Also Acts 9:39, Acts 9:41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to a quasi-official position in the church. from the very first, the church recognised its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless. In return for their maintenance certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polycarp's Epistle to the Philippians, they are styled "the altar of God." To such an order the references in the Pastorals point. The Fathers, from the end of the second century to the fourth, recognised a class known as πρεσβύτιδες aged women (Titus 2:3), who had oversight of the female church-members and a separate seat in the congregation. The council of Laodicaea abolished this institution, or so modified it that widows no longer held an official relation to the church.

Who are widows indeed (τὰς ὄντως χήρας)

Comp. 1 Timothy 5:5, 1 Timothy 5:16. Ὄντως verily, truly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever ὄντως is used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; Luke 24:34): but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6, 1 Timothy 5:11-13.