Pastoral Letters

This is one of the four letters of St. Paul which were not addressed to entire congregations, but to individuals. Of these, the Epistle to Philemon was written for a very special reason, concerning the return of the runaway slave Onesimus to Colossae. The two letters to Timothy and that to Titus are known as the Pastoral Letters, because they were addressed to these men chiefly in their capacity as ministers and pastors, and because their contents are concerned chiefly with the pastoral care of the churches.

Timothy

The home of Timothy was at Lystra in Lycaonia, a country in Central Asia Minor. He had learned the Holy Scriptures from a child, 2 Timothy 3:15, from his pious mother, Eunice, a Jewess who was married to a Greek, Acts 16:1, and his grandmother Lois, 2 Timothy 1:5. Timothy seems to have been converted to the Christian faith during Paul’s first visit to Lystra and Derbe, on his first missionary journey. On the apostle’s second visit to this region, several years afterward, the young convert was so highly spoken of by the brethren at Lystra and Iconium as to be considered worthy by the great teacher of the Gentiles of being associated with him as a laborer in the Gospel, Acts 14:9-21; Acts 16:1-3. Having been converted by Paul, he is called by him “my own son in the faith” and “my dearly beloved son,” 1 Timothy 1:2,18; 2 Timothy 1:2. Throughout the apostle’s remaining years, Timothy was practically his constant companion and one of his most intimate friends, whom Paul commends time and again in words of the highest praise. Timothy was his attendant during his first imprisonment at Rome, Philippians 1:1; Philippians 2:19-23; Colossians 1:1. After his release from this imprisonment, Paul took his young helper with him on another missionary tour, but left him for a time in charge of the congregation at Ephesus, 1 Timothy 1:3; 1 Timothy 3:14. It was while in this trying and responsible position that Timothy received the two letters which are called by his name. At one time he was also imprisoned, for the letter to the Hebrews speaks of his release, Hebrews 13:23.

Contents and date

The Pastoral Letters, being addressed to intimate pupils and friends, are not written according to the exact outline which the apostle made use of elsewhere. In spite of this fact, however, a certain sequence of thought cannot be denied, all connected with the central thought which Paul voices: “That thou mayest know how thou oughtest to behave thyself in the house of God,” 1 Timothy 3:15. We may divide the first letter to Timothy, which was probably written from Macedonia in the summer of 65 or 66, as follows. After the address and opening greeting the apostle discusses the duties of Timothy in his pastoral care for the congregation as a whole, showing that the true purpose of the Law must be emphasized over against the Judaizing teachers, that apostasy must be avoided, that prayer in public services must be made decently and in order, always with the proclamation of the vicarious satisfaction and the full redemption through Christ in mind. The apostle also gives instructions concerning the position of women in the congregation and at home and concerning the various offices in the Church, and closes this section with a doxology and a reference to the false doctrines of the last days. In the second part of his letter, Paul discusses the personal conduct of Timothy as preacher and pastor, his attitude toward teaching and further study, toward people in various stations, toward elders, toward slaves, toward rich people. From time to time the apostle refers again to apostasy from the pure faith and includes other admonitions, all of which serve to make the letter very vivid and interesting. It closes with a final personal admonition and a short apostolic benediction. The spirit of fatherly kindness pervades the epistle.

Overview

This Epistle Paul writes to give a model to all bishops of what they are to teach and how they are to rule the Church in every station, so that it may not be necessary for them to rule Christians according to their own human opinions.

In chapter 1, he commands that a bishop keep true faith and love and resist the false preachers of the law who, beside Christ and the Gospel, would also insist on the works of the law; and he includes, in a brief summary, the whole Christian doctrine concerning the purpose of the law and the nature of the Gospel; and he sets himself up as an example to all sinners and troubled consciences.

In chapter 2, he commands to pray for men of all stations, and orders that women are not to preach or wear costly adornment, but be obedient to their husbands.

In chapter 3, he describes the kind of persons that bishops, or priests, and their wives ought to be, also the deacons and their wives, and praises those who desire to be bishops of this kind.

In chapter 4, he prophesies of the class of false bishops and clergy, opposed to those spoken of above, who will not be persons of that kind, but will forbid marriage and foods and, with their doctrines of men, will aim at the very opposite of the things he has described.

In chapter 5, he gives commands concerning the conduct of widows and young women, and tells what widows are to be supported from the common funds; also how godly and blameworthy bishops, or priests, are to be held in honor or punished.

In chapter 6, he exhorts the bishops to cleave to the pure Gospel, to concern themselves with it in their preaching and their living, and to avoid unprofitable and curious questions, which are put forward only in search for worldly reputation and riches.

Verses 1-2

Address and greeting

This superscription characterizes both content and tone of the entire letter. While Paul does not emphasize his apostolic authority with the force which he uses in the letter to the Galatians or with the firm insistence of the first epistle to the Corinthians, yet the stress is unmistakable: Paul, an apostle of Christ Jesus according to the command of God, our Savior, and Christ Jesus, our Hope. Paul was an apostle, an ambassador, with a message, in obedience to the command or precept of the Lord. He considered himself under orders from the great Lord of the Church, and distinctly names God the Father and Christ Jesus as the two equal persons from whom the command proceeded. He was an official organ of Christ, an authorized representative of the Lord. It is to be noted that Paul calls God the Father our Savior, a designation which is altogether familiar to earnest Bible-readers, Luke 1:47; Isaiah 12:2; Isaiah 45:15. Cp. also 2 Corinthians 5:18-19. God is the Source of our salvation; God was in Christ, reconciling the world to Himself. At the same time Christ Jesus is our Hope. In His capacity as Redeemer, in His office, He is the object of the hope of our glory, Colossians 1:27. Through Him we have free access to the grace of God; in Him we confidently expect the future glory, Romans 5:1-2. As we are even here on earth united with Christ through faith and are partakers of all His blessings and gifts, thus we also have the certain confidence of attaining to the end of our faith, the salvation of our souls.

The address of Paul shows the cordial relationship which obtained between him and his young assistant: To Timothy, my true child in faith: Grace, mercy, peace from God the Father and Christ Jesus, our Lord. Timothy was Paul’s spiritual child: he had begotten him through the Gospel on his first missionary journey; cp. Philemon 10; 1 Corinthians 4:15; Galatians 4:19; through his preaching regeneration, a new spiritual life, had been wrought in Timothy. By virtue of the faith which had been kindled in him in conversion, Timothy was now a true son of Paul; he gave evidence of his father’s nature and characteristics. The relationship of faith between the two men was much firmer, much more intimate, than one of blood ties could have been. The salutation of Paul, on account of this intimate fellowship, is therefore extremely cordial. He wants the grace of God, that wonderful blessing merited through the redemption of Christ and intended for poor, helpless sinners, to rest upon Timothy for his person and in his work. But this gift of God, in turn, flows from His mercy, from His sympathetic interest in the condition of fallen mankind, the condition which prompted Him to offer the sacrifice of His only-begotten Son. Quite naturally, finally, there follows from this state of affairs that there is peace between God and mankind through the blood of Christ. The perfect satisfaction which Christ rendered mitigated the wrath of God and removed the enmity between God and man. By faith the believer enters into this state of reconciliation with God. By virtue of the redemption of Christ, which he appropriates through faith, he no longer looks upon God as his enemy, as the just and holy Judge, but as his true Friend, as His dear Father. But these three gifts of grace, mercy, and peace proceed not only from God the Father, who thereby reveals His fatherly heart, but also from Christ Jesus, our Lord. The eternal counsel of love resolved upon in the Godhead was carried into execution in time through the active and passive obedience of the Redeemer. He, therefore, the Lord of the Church, dispenses the gifts of His love with a free hand, through faith, not as a subordinate of the Father, but as the Father’s equal from eternity, who donates to men from His own rich store.

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Verses 3-7

The Judaizing teachers

Without further introductory remarks the apostle here takes up one of the most urgent matters that demanded his attention. So great is his anxiety to have Timothy take up at once the matter broached by him that he does not finish his sentence: Even as I besought thee to abide at Ephesus, while I journeyed into Macedonia, that thou mightest charge some men to teach no strange doctrines nor to apply themselves to myths and endless genealogies, such as cause questionings rather than stewardship toward God (so do). At a meeting with Timothy, which had probably taken place at Miletus when Paul was on his way from Crete to Macedonia, or when he was making the journey directly to Philippi, after the first imprisonment, the apostle had given this charge to Timothy. It seems that the latter had found his position in Ephesus too difficult and had made some attempt to convince the apostle that he was not the man for the position. But Paul had not agreed with him, bidding him rather persevere, hold out, continue in his work. He did not come to the assistance of his young fellow-laborer, but continued his journey into Macedonia. Note: Difficulties in the work of the Church often tend to discourage younger pastors, and in such a case a word of encouragement from an older and more experienced pastor may serve to keep an important post supplied.

Instead of yielding to Timothy’s wishes, the apostle had rather given him some specific commands regarding certain people in Ephesus that were probably the reason for his discouraged attitude. These people were to be told not to teach a doctrine different from that which had been delivered by Christ and the apostles, different from that which Paul had taught. It seems that there were indications of an unhealthy movement within the congregation. Certain men, who may have been, as Luther suggests, very able men and pupils of the apostles themselves, were beginning to emphasize secondary doctrines and various questions which drew the minds away from the central doctrine of redemption and justification. The general tendency of their teaching seems to have been Judaizing, and they insisted on the necessity of the Law for man’s salvation ^■868 . The apostle’s prophecy, given to the elders of Ephesus, was being fulfilled now. Paul’s apprehension was aroused especially by the fact that these teachers were paying such decided attention to myths, rabbinical legends, and genealogies as they were found in the Old Testament and in tradition. It was a favorite pastime of the Jewish teachers of those days to be engaged in crafty speculations in genealogical tables, upon which they placed a great deal of weight. But discussions concerning these questions were endless, infinite, they could not lead to a definite conclusion. Instead of satisfying minds that were anxious for the knowledge of the truth they caused questionings, violent disputings. The number of Jewish rabbinical authorities being so large and their schools differing widely in their understanding of Scripture and tradition, all discussions about the matters introduced by these Judaistic teachers were bound to result in greater divergencies in the congregation than ever. And these vain disputes took the place of the stewardship of God in faith. God’s activity as steward of His own mysteries which He carries out through His ministers realizes its object in faith by which people are added to the Christian Church. Naturally, the work of God’s spiritual economy is hampered or outright hindered if preachers within the Church replace the old Gospel-truth with subtleties of various kinds, purporting, at the same time, to be the acme of wisdom. Note: This text fits the activity of many so-called ministers in our day, since many of them apparently have a veritable mania to discover doctrines and topics which have only the most remote connection with the fundamental doctrines of the Bible. Thus did Timothy receive his orders to combat the Judaizing teachers and to serve the cause of the Church of Christ.

The apostle, however, is not satisfied with mere criticism and condemnation, desiring rather that people should learn the way of true sanctification: But the purpose of the Law is love out of a pure heart and a good conscience and sincere faith. The end and purpose of the entire content of Christian doctrine, of the preaching of the New Testament, particularly in so far as it contains precept and admonition, is love, John 13:34; 1 Corinthians 13. The apostle designates the fruit of the tree, which serves as a proof for its life and fruitfulness. He therefore also modifies the term “love” by adding that it must be out of a pure heart, a heart free from all impure motives and objects; out of a good conscience, one that is conscious of its justification through the redemption of Christ and desires to serve the Lord in humble love; out of sincere faith, a faith free from hypocrisy, based with definite confidence upon the Savior, no vain and empty imagination, but spiritual light and spiritual life. All this flows out of the proper preaching of sin and grace ^■869 .

Having thus indicated briefly wherein the ministry of the New Testament properly consists, the apostle directs his attention again to the errorists: From which certain individuals have erred and have turned aside to empty talking, desiring to be masters of Scripture, though they understand neither what they say nor whereof they affirm. The men to whom the apostle here refers had swerved aside, they had missed the mark; they may originally have had in mind love and a good conscience and faith, but because they followed their own ideas as to the attainment of these virtues instead of being directed only by the Word of God, they had gone in an altogether false direction and landed far from the goal. By placing their historical and genealogical speculations into the center of teaching instead of the simple Gospel-truths, they had lost sight of their object. And the next step naturally was that they lost their way entirely. They ended up with vain jangling, empty talk, discourses without sense. Cp. Titus 1:10. They desired indeed to be masters of Scripture; they thought, in their own mind, that they were penetrating into its truths more deeply than the apostle. But Paul’s verdict in their case is that they had no idea what they were really talking about, that they did not possess the faintest notion as to what their affirmations really amounted to. Their own assertions with regard to the Law and its purposes were not clear to them; their arguments, intended to make an impression upon the unlearned, were not understood by themselves. Note: This is invariably the case when men despise the foolishness of preaching, as found in the Gospel, and substitute human wisdom. All the so-called moral Christianity and the social gospel of our day belongs into this category, and the discourses that are delivered in its name, and the books that are printed for its propagation, reflect only too well the truth of Paul’s judgment.

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Verses 8-11

The real purpose of the Law

Far from decrying the Law and deprecating its continued use in the Church, the apostle is careful to place his right knowledge in opposition to the false teaching of the errorists: We know, however, that the Law is admirable, if one makes a lawful use of it. The apostle chooses such words as bring out his position properly and ward off the objection that his language does not agree with his policy. That the Mosaic Law, the Moral Law, is good, acceptable, that it is of real value in the world, the apostle says also in other instances, e.g., Romans 7:12,14,16. Its contents correspond to the highest demands which can be made with reference to a law, namely, that it be above all justified criticism. But the Law must now also be used lawfully, in accordance with its object. Only then is the Law used properly, when it is taught for the purpose of working knowledge of sin, of making men conscious of their guilt and damnableness. It is not there for the purpose of affording occasion for various idle questions and speculations or for teaching righteousness through works.

The apostle now illustrates his meaning by naming such sins as demand the application of the Law: Knowing this (when every teacher for his own person has this knowledge), that for the just man the Law is not set forth. This is a sweeping statement concerning the Moral Law, and one which puts the doctrine of justification into the very center of Christian preaching. He that is justified in Christ through faith and by virtue of the merit of Christ is acknowledged by God as just, is no longer under the Law, for Christ is the end of the Law to them that believe, Romans 10:4; Romans 6:14-15; Galatians 2:21; Galatians 3:21. A person justified in this manner is clothed with the righteousness of Christ and no longer is subject to the condemnation of the Law. The Law, as demanding a perfect fulfilment, no longer exists for him. “But the meaning of St. Paul is that the Law cannot burden with its curse those who have been reconciled to God through Christ; nor must it vex the regenerate with its coercion, because they have pleasure in God’s Law after the inner man.” ^■870 . To a believer in his capacity as Christian, as justified before God, the Law, as Law, shall no longer be applied. And evangelical admonitions that have the sanctification of the believers in view must never assume the character of legal driving.

But the case is different with the unbelievers, with the unregenerate. The Law is indeed given, and exists in its full force, for the lawless, for those that deny the validity of the Law and serve their own lusts and desires; for refractory people, unruly rebels that resent restrictions of every kind; for irreverent, that deliberately deny all respect to God; for sinners, such as are continually engaged in acts of evil against God and man; for irreligious, who consider nothing holy and refuse to know anything of the dignity of duty and obligation; for profane, that deliberately tread everything holy under foot. Their sins profane the name of God and destroy all morality. There is, however, not only a general disposition toward evil on the part of the unregenerate, but they become guilty also of specific transgressions. The Law is given for murderers of fathers and murderers of mothers, children that so far forget themselves as not only to omit the respect and reverence due the parents, but actually mistreat them brutally, and under circumstances do not shrink back from the last terrible step, that of taking the life of them that gave them life. As the Fourth and Fifth Commandments are both included here, so the apostle names the transgressors of the Fifth Commandment separately: murderers. As violators of the Sixth Commandment are mentioned adulterers and sodomites, people that either in a natural or in an unnatural manner abuse their fellow-men for the sake of gratifying their sexual lust. Cp. Romans 1:27; 1 Corinthians 6:9. The kidnapers mentioned by the apostle include all who exploit other men and women for their own selfish ends, especially such as abducted girls and boys for the purpose of selling them into slavery. As transgressors of the Eighth Commandment Paul names liars, such as deliberately speak falsehoods in order to harm their neighbor; and perjurers, that do not hesitate to swear in corroboration of a lie, or deliberately break a word given under oath. All other sins the apostle includes in the expression: And if there is anything else opposed to the sound doctrine, according to the Gospel of the glory of the blessed God, with which I have been entrusted. The expression “healthy, wholesome doctrine” is peculiar to the Pastoral Letters. Evidently the apostle is speaking of the Christian doctrine as a whole, of the teaching concerning sin and grace. All sins are contrary to this doctrine, for they indicate the corruption of human nature, they are external symptoms for the illness of the soul. Against such transgressions the proclamation of the Law is directed, such violations it condemns. By applying the Law in its proper manner, the disease should be uncovered, the tumor of the soul exposed. Only then will it be possible to put a person in the condition that accords with the wholesome doctrine of the apostle: the Law having shown the disease, the Gospel brings the remedy, health and strength ^■871 .

So the apostle closes this paragraph by summarizing his knowledge regarding the wholesome doctrine entrusted to him. He has the knowledge, as every true teacher in the Christian Church should have it, on the basis of the Gospel, namely, that the Law is not made, does not exist, for a righteous man. The apostle wants to distinguish absolutely between the teaching of the Law and the proclamation of grace; for the one class of men, for the justified as such, he wants only the Gospel; for the other class, the unrighteous, he wants only the Law. His Gospel, moreover, is a Gospel of glory; it contains and transmits all the gifts of grace through which God is glorified in the believers. But the perfection of this glory will be reached in the life above, when our existence for eternal ages will redound to the glory of God, of Him who is blessed and perfectly happy in Himself and will make us partakers of this eternal happiness. With the news of this grace, of these blessings, the apostle has been entrusted. He considers his office a wonderful privilege, which no natural inclination caused him to seek, but which he now, in the full consciousness of its dignity and power, defends with all warmth, and which causes him to voice his heartfelt gratitude.

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Verses 12-17

Paul’s praise for the grace which he has experienced

St. Paul could not even think of, nor mention, his part in the furtherance of the Gospel without expressing his gratitude to the Lord for His forgiving kindness and stimulating confidence: Thanks I render to Christ Jesus, our Lord, who has given me ability, because He considered me faithful in placing me into the ministry. Paul emphasizes the grateful attitude of his heart as he broaches this topic, which never fails to excite his humble and admiring thanks. From Christ Jesus, the Lord of the Church, he had received the ability and strength for the work of the ministry, of preaching the glorious Gospel of the atonement through the merits of the Savior. When Jesus had called him, placed him into office, He had deemed him trustworthy for the work of the ministry; He Himself had been his Leader and his Model in faithfulness, 1 Corinthians 7:25. Note: This thought offers food for thought to both pastors and parishioners, the former feeling the dignity and responsibility of their office, a fact which should stimulate their faithfulness, the latter realizing the fact that ability and faithfulness are God’s gifts to their pastors, and valuing them highly for that reason.

The apostle now shows why he, for his own person, had cause for such humble thanksgiving, writing of himself: Who formerly was a blasphemer and persecutor and insolent; but mercy have I experienced, because in ignorance I acted, in unbelief. The grace of our Lord, on the other hand, superabounded with faith and love in Christ Jesus. At the time of Paul’s conversion the scales fell from his eyes with regard to this life during his youth, when he was surrounded with the darkness and blindness of Pharisaism. He now knew that he had been a blasphemer, that he had blasphemed the person and the office of Christ, Acts 26:9. More, he had been a persecutor, he had shut up saints in prison, and when they were put to death, he had given his voice against them, Acts 26:10-11; Acts 9:4; Acts 22:4; Galatians 1:13,23; Philippians 3:6. To these facts was finally added the feature of insolence, of despitefulness, of scornful meanness. This characterizes the condition of man’s heart before the regenerative power of the Word of God has exerted its power. Paul’s frank confession shows his humility and the consciousness of his utter unworthiness for this great office. His jubilant cry, therefore, rings out all the more gratefully, praising the mercy of God which he had experienced in being brought to faith. Upon the sinner who was unwittingly loaded down with such a great measure of guilt the inexpressible mercy of God was poured out. In continuing, the apostle first gives an explanation of God’s merciful kindness in his case. He had acted in ignorance, in unbelief. His entire life and education in Jewish teaching had been of a nature to keep him in ignorance of the grace of God in the redemption of Christ. He does not offer an excuse, but he gives an explanation why forgiveness in his case was still possible. Having shown that his ignorance had not yet reached the point where it became wanton perverseness, by which he would knowingly and maliciously have made the work of the Holy Spirit in his heart impossible, Matthew 12:30-32; Mark 3:28-30; Luke 12:10; Hebrews 6:4-8, he lays all the emphasis upon the only reason for his having obtained grace, namely, that God wanted to show the superabundance of His grace and mercy in this vessel of His grace. The measure of his sins being so great, Paul stood in need of an unusually great measure of mercy. And the grace of God was accompanied by, and wrought in him, faith and love in Jesus Christ. Faith and love can exist only where they are firmly founded and daily renewed in Christ Jesus, where they daily gain strength and life from Him. Instead of blaspheming, Paul now believed in Christ with all his heart; instead of persecuting the believers with scornful insolence, he now practised the love which gave evidence of his fellowship in Christ.

The apostle’s own experience with regard to the grace of God now prompts him to set forth a brief summary of the grace of God in Christ Jesus: Trustworthy is the word, and worthy of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first. This sentence is evidently a summary of Gospel-truth as it was in use in the early Church. Cp. Matthew 18:11 ^■872 ; Luke 19:10. The saving of sinners, of lost and condemned mankind, was the object of Christ’s coming into the world, John 3:16. Paul emphasizes this message over against the false doctrines of the Judaizing teachers as altogether trustworthy, absolutely reliable. This being true on the part of God, it follows that it may and should be accepted by men with all readiness of heart and mind, trusted in with simple faith. It is certainly true, an assurance of priceless worth. The last words of this verse are not to be regarded as a specimen of false modesty, but as an example of true and adequate knowledge of sin. When a sinner, through the application of the Word, becomes conscious of his sin, he sees in himself nothing but guilt and damnation. He no longer frames any excuses, he no longer makes any invidious comparisons; he knows that in the long list of sinners he stands at the head, because he is best acquainted with his own guilt.

The frankness of the apostle in humbling himself beneath the meanest of sinners now serves to bring out the more beautifully the merciful love of Christ Jesus, the Savior: But on this account I received mercy, in order that in me, as the first one, Jesus Christ would show all long-suffering, for a pattern to them that would believe on Him unto eternal life. Paul is here set forth as an example, a pattern, a type for those men of all times that would be brought to faith. Just as Paul at one time belonged to the fierce enemies of Christ, to those that opposed the preaching of the Cross, so he now, through the immeasurable grace of Christ, is saved and believes in his Redeemer. In his case we see that no sin is too great for the merciful love of the Savior. All men, no matter what their transgression, that accept this doctrine that Jesus Christ came into the world to save sinners, will, by this faith, obtain eternal life. In the presence of their Savior, who has abolished death and brought life and immortality to light, they will enjoy the life for which they were intended to the full, world without end. Let every Christian, therefore, apply these words to himself with a firm trust in the mercy and grace revealed in the Gospel ^■873 .

The mere thought of such ineffable bliss as promised to him in the Gospel and accepted by him in faith, causes the apostle to lift up his voice in grateful acclaim: But to the King of the Ages, immortal, that cannot be seen, the only God, be honor and glory forever and ever! Amen. The apostle praises God as the eternal Ruler, who lives and reigns from everlasting to everlasting. This great King is immortal, deathless, beyond the power of destruction, in contrast to the temporal, transitory world. The opening of new world periods, the rise and fall of nations, everything that concerns this mundane sphere, does not influence the everlasting Ruler in His essence. He dwells in a sphere beyond the ken of mortal men; no man has seen nor can see Him, John 1:18; Colossians 1:15; Hebrews 11:27; 1 John 4:12. His glory is too great and overpowering to be seen by the eyes of sinful men, Exodus 33:20. And He is the only God, the blessed and only Potentate; there is none beside Him, His glory will He not give to another nor His praise to graven images, Isaiah 42:8. To Him, therefore, the apostle and with him all Christians give glory and honor forever and ever. This is most certainly true.

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Verses 18-20

A warning against apostasy

In the preceding sections the apostle had discussed the Christian doctrine as a whole as well as in its application to the individual Christian. He now turns directly to Timothy, warning him against unfaithfulness and apostasy: This charge I lay before thee, Timothy, my son, in accordance with the prophecies of old upon thee. Not only in his childhood and youth had Timothy learned the Holy Scriptures, that is, the prophecies of old, but also after his conversion he had studied the Word of the Lord very carefully, also in its fulfillment in Christ Jesus. He had, in short, received the necessary instruction, not only for membership in the congregation, but also for the work of a minister of the Lord. Of this the apostle reminds his young assistant, whom he addresses with the very cordial term “son Timothy,” incidentally bidding him wage a good warfare in them. In the Word of the Lord he should live, in that he should be clad, with that he should fight the Lord’s battles, Ephesians 6:13-17. He that is clothed in the armor of the Lord can cheerfully and confidently go forth to battle for the Lord, being assured of victory from the very outset.

In such spiritual warfare a condition is, as a matter of course: Having faith and a good conscience, which some, having rejected, suffered shipwreck with regard to their faith. Every Christian, and especially every Christian pastor, must have faith, faith in his Redeemer, faith in the doctrines of Christianity as divine truth. He that himself entertains doubts with regard to these two points will hardly be able to teach with conviction. At the same time a good conscience is necessary, not one growing out of self-righteousness, but one that controls the entire conduct of man in accordance with the will of God. Unless these two conditions are met, unless faith and a good conscience are cargo and ballast in the ship of every Christian, he is apt to become a play of the billows and experience shipwreck. The apostle in his warning purposely uses a word which signifies a deliberate, malicious rejection of the Word of God, of faith and a good conscience, resulting in eternal disaster for the soul. The apostle mentions the names of two men whose terrible example should act as a deterrent to all lukewarm Christians: Among whom are Hymenaeus and Alexander, whom I have delivered unto Satan that they may be taught not to blaspheme. The case of these two men was known to Timothy, both of them having become manifest as men that had denied the faith and a good conscience. Paul, therefore, had been obliged to deal harshly with these two men by having the resolution of excommunication passed upon them, by declaring them to be citizens in the kingdom of Satan. But he did not want to be understood as though he had thereby definitely shut out these men from the hope of salvation. True, indeed, if they would not repent and return to the truth, they would be lost forever. At the same time, exclusion from the Christian congregation was intended as an educational measure. Having lost the blessed privileges of church-membership, the two men might be brought to see the heinousness of their offense in making light of the great blessings of God. Thus in this case also we see that “the primary cause of the highest censures in the primitive Church was to prevent further sin, and to reclaim the sinner” (Henry).

Summary

After the opening salutation the apostle Characterizes the Judaizing teachers, over against whom the true object of the Law should always be emphasized; he shows the greatness of the mercy experienced by him, for which he praises the Lord in a special doxology; he adds a warning against apostasy.

Verses 1-8

An admonition to pray for all men on the basis of Christ’s atoning death

For whom Christians should pray and why:

Having laid the basis of sound doctrinal teaching in the first chapter, as Timothy was to observe it in his work in the congregation, the apostle now speaks of the order of services as it then obtained in the congregations, referring particularly to the custom of public prayer: I exhort, then, that, first of all, be made supplications, worshipings, intercessions, thanksgivings for all men, for kings and all that are in authority, that a tranquil and quiet life we may lead in all piety and honesty. The duty of making prayer prominent in the Christian life is here enjoined with emphasis, as among those obligations incumbent first of all. Prayerful intercourse between the Lord and the believers is not observed nearly so carefully and dutifully as the Lord’s will requires it. The exhortation of the apostle, therefore, is altogether in order to this day. He names supplications, the prayers that flow from the consciousness of need and misery; worshipings, in which the ideas of adoration and supplication are combined; intercessions, prayers made in behalf of some one else, Romans 8:27,34; and thanksgivings, since it is self-evident that Christians always acknowledge the gifts of the Lord with grateful hearts. Since the feature of intercession is prominent even in the names of prayers as here given, it is not surprising that the apostle now mentions some of the persons that are to enjoy the benefit of this labor of love. In general, all men are here included; all men without exception are objects of the Christians’ prayers, whether converted or unconverted, whether friends or enemies, Matthew 5:44-46. But from this great mass the apostle separates certain classes by mentioning them by name: kings and all that are in authority, all that occupy a position of power in the world, especially the persons that constitute the civil government. Christians that pray for the needs of all men cannot overlook the special needs of the government, no matter what form this government may have; they pray to the Lord for the peace of the city and country of which they are citizens, knowing that in the peace thereof they shall have peace, Jeremiah 29:7. If the government makes proper use of the various functions entrusted to it by God, as the prayer of the Christians asks, then the result will be that they can lead a quiet, tranquil, peaceable life, in all godliness, in the right worshiping of God, and in all honesty, in good conduct toward all men. The Christian religion, which the believers confess and profess, must find its expression in daily life.

Lest Timothy and all other readers of the letter overlook the emphasis of the passage, the apostle calls attention to it in stating the reason for demanding such general prayer: This is fine and acceptable before our Savior, God, who will have all men to be saved and to come to the knowledge of the truth. Prayer for all men is enjoined by God, and it is this prayer that is good, approved of God; it meets with His pleased appreciation when Christians give evidence of the spirit of love toward all men, living in them. God the Father is here again called the Savior of men, for in this capacity His love extends to all human beings without exception. Deliberately and in the face of all modern opposition Paul here explains the term “Savior” as applied to God, saying that God will have all men to be saved. God’s gracious will is universal, it has in mind all men without exception, Romans 8:32; Titus 2:11. It is not merely a pious wish which He holds, but it is His earnest will that all men should be partakers of the salvation earned by the atoning work of Christ. And the manner in which they receive this salvation which is prepared before all people is this, that they come to the knowledge of the truth. All men should not only know about the message of perfect redemption as contained in the Gospel, but it is God’s will that they also should accept the saving grace, apply its glorious assurance to themselves, and thus become the owners of the bliss pledged therein, John 3:16.

The offer of salvation is universal, hence also intercessory prayer should be general:

This fact, that the gracious will of God unto salvation extends to all men, is so important that Paul brings another point in support of his statement: For one God there is, one Mediator also between God and men, the man Christ Jesus, He that gave Himself as a ransom for many, to be attested to at His own time. There is only one true, revealed God, therefore there is only one gracious will unto salvation. The matter must not be represented as if God had one will for those that are saved, and another will for those that are damned. He has only one will, that of His grace and mercy, by which He desires all men to be saved. Furthermore: The Mediator Christ Jesus, God and man in one person, is one; the redemption is one. There is no varying degree of excellency and power for the various people in the world, as if the atonement were not just as full and complete for the gross transgressor as for the self-righteous moralist. The redemption of Christ Jesus is there for all men in the same degree. He is purposely designated the Mediator between God and men, for His atonement has come in between God and the sinful, condemned world and has restored the relation which should obtain between God and men. By becoming a true man, by taking upon Himself the sin, the guilt, the punishment, the death and damnation of mankind, He has made full satisfaction for all men; as the Advocate and Representative of all men He can step before God and demand full acknowledgment from divine justice for His satisfaction, for His work of redemption. All of this was accomplished through a single work of redemption, through the fact that Christ gave Himself as the ransom instead of all men. They should have been slaves in the power of the devil in all eternity, but He paid the full price to deliver them, and salvation is now prepared before the face of all men, to be attested to by all the ministers of the Gospel and by all Christians in this great age of fulfilment as the most glorious fact of all ages. All the world should hear this testimony, all men should be assured of salvation in Christ Jesus.

This thought gives the apostle an opportunity to point to his apostolic authority: For which I am ordained a herald and apostle, (the truth I say — I am not lying,) a teacher of the Gentiles in faith and truth. Paul had been called, ordained, for this testimony, for this proclamation of the grace of God, particularly to the Gentiles, Acts 9:15. His life’s work was that of being a herald of the Lord, of preaching the Gospel of the forgiveness of sins, 1 Corinthians 9:27; 1 Corinthians 15:1-12 ^■874 . Moreover, he belonged to the special ministers of God, to the men that had been fitted out, endowed with special apostolic power and authority. In the face of all actual and possible opposition on the part of errorists, of Judaizing teachers, the apostle can place the calm asseveration that he is not guilty of lying, but is speaking nothing but the truth. Paul could not and would not yield his position for one minute, for he was responsible to God for its proper upholding. He is a teacher of the Gentiles in faithfulness and truth. These were the two attributes which characterized his work; to these he could point without undue self-glorification; they were evident before the eyes of all men in his ministry.

With the reasons for general prayer thus abundantly established, the apostle now resumes his admonition: It is my will, then, that the men should pray in every place, lifting up holy hands, without anger and doubt. The apostle’s tone here is very solemn and emphatic, he delivers his charge by virtue of his apostolic authority. The men should pray, they should have charge of the prayers in public worship. In every place such prayers should be offered, for the worship of the New Testament is not confined to any particular buildings or holy localities. No matter where a Christian congregation meets for worship, whether that be in the finest cathedral or in a sod-house on the prairie, the prayers are acceptable to God. Only they must be made in such a way that the men raise holy hands, lifting them up in a gesture of prayer which was in use in the Church of the Old Testament as well as in that of the New. Holy, pure hands are mentioned as representing the proper condition of the whole body, for a heart that is filled with thoughts and projects at variance with the holy will of God cannot pray acceptably, and the finest gesture of prayer is hypocrisy in such a case. Therefore Paul adds: Without anger and doubt. So far as men are concerned, the heart of those that pray in public worship must be free from bitterness, vengeance, hatred, wrath. And so far as the Lord is concerned, a heart that expresses a prayer and still is filled with doubts as to the possible fulfilment of the prayer, defeats its own ends. Doubt not only interferes very seriously with the earnestness of prayer, but actually neutralizes its effects, for doubt is unbelief.

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Verses 9-15

The station and calling of Christian women

In the first part of the chapter the apostle had discussed the form of public worship with special reference to the participation of men. He now considers the case of the women: Likewise also the women (I admonish) to adorn themselves in modest dress, with modesty and moderation, not with plaited locks and gold or pearls or costly array, but, what becomes women professing reverence of God, by means of good works. This is also a part of the divine charge which Paul gave, not only to the women of Ephesus and of the other Christian congregations, but to the Christian women of all times. He shows them what conduct, what behavior the Lord expects of them at all times, but particularly in public worship. The mantle or dress in which they appear in public, and especially in church services, should be decent, modest, in no way suggest the specific female characteristics nor call attention to the sex of the wearer. This is further emphasized by the words: modesty and moderation. A Christian woman will show also in her dress that she avoids all that is suggestive and indecent, that she possesses the moderation and sober-mindedness which keeps sensual excitement in check. Where true chastity lives in the heart, and not a disgusting prudery, the dress of a woman will express the beauty of a womanly personality, but will never accentuate the charms of sex. It is the latter trait, so prominent in our days, which the apostle now censures in such sharp words as being incompatible with the finest adornment of Christ’s disciples. The apostle names plaited hair, the braided, waved, and curled coiffure which was affected by the superstylish women of those days and particularly by the loose women. Another characteristic of that class of women was the extravagant use of gold and pearls, of jewelry of every description, a feature which always becomes prominent in the same ratio as morals decline. He finally names costly array, luxuriant, extravagant dress, which attracts attention by its showiness. Such lavish adornment, finery, and baubles are not conducive to the dignity of a Christian woman, particularly not in public worship; it belongs to a sphere with which Christian women have nothing in common. The adornment, the finest ornament of believers rather, that which should distinguish Christian women, is the reverence toward God which they profess and give evidence of through good works. By unselfish service of others a Christian girl or woman will be clothed with the finest garment, Colossians 3:12; her good works will be her most splendid jewels, Proverbs 31:10.

Having spoken of the appearance of women in public services, the apostle now adds a definite prohibition, forbidding women to be public teachers of a Christian congregation: But to teach I do not permit a woman, nor to exercise dominion over man, but [admonish her] to be in silence. This he connects with his command: Let a woman learn in silence with complete subjection. St. Paul undoubtedly had a reason for repeating a charge which he had given once before, 1 Corinthians 14:33-35. Learn, receive instruction, the woman should indeed, she was by no means excluded from public services; on the contrary, women often formed a very large and prominent part of the congregations, as their frequent mention in the New Testament indicates. But this learning of the woman was to be done in quietness and silence. She was not to interrupt the sermons or doctrinal discussions in public services by questions or remarks of her own, she was in no way to interfere with, or take part in, the public teaching of the congregation as such. Her position is indeed, in many questions pertaining to the household, one of coordination, in the public life and teaching of the congregation, however, strictly one of subordination, one of complete subjection. Public teaching of the Word is not permitted to women; they are not to become preachers or teachers of the congregation as such, although they may very well teach children and young people outside of public services, and may also give individual instruction to older people. Cp. Titus 2:3-4; Acts 18:26. But in no way and at no time shall the woman exercise dominion over the man, neither in public worship, by presuming to be a public teacher, nor at home, nor in any other sphere of activity. The apostle once more emphasizes that she should be in silence, that her role is that of a listener and learner in public and not that of a teacher. The highest excellence of a Christian woman is that of following her calling in the quiet seclusion of the home.

The apostle now supports his rule of silence on two grounds: For Adam was created first, then Eve; and Adam was not deceived, but the woman, overcome by deceit, was in the transgression. The priority of Adam’s creation is thus a testimony for the order of God that the man should lead and rule for all times. God made woman as an helpmeet for man, the subordination of women holding good even before the Fall. The woman was and should be in the relation of dependency to the man, from which it follows that her status should not be that of a leader or teacher in the Church. In the second place, the story of the first man shows that there was no temptation and fall as long as he was alone. As soon, however, as the woman, the weaker vessel, was present, Satan made his attack. Thus Adam was not deceived, was not seduced, but Eve was overcome by the devil’s deception; she fell into the trap set by the enemy and then persuaded her husband to join her in the foolish transgression. So the Fall was brought about, which, in its sad results, continues to this hour. Here again the subordination of the woman is plainly shown, a fact which excludes her from being a teacher in public worship, where her office would give her dominion over the man.

In order, however, to guard against the idea as if the subordination of woman in any way reduces her right and her participation in the blessings of the Gospel, the apostle adds a word of comfort: But she will be saved through child-bearing, if they remain in faith and love and holiness with sobriety. “St. Paul, taking the common-sense view that child-bearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these she finds her salvation.” ^■875 . Not, indeed, as though child-bearing were a means of earning salvation, but the home, the family, motherhood, is woman’s proper sphere of activity. Every normal woman should enter holy wedlock, become a mother, and rear her children, if God grants her the gift of babies of her own. That is woman’s highest calling; for this God has given her physical and mental gifts. Unless God Himself directs otherwise, a woman misses her purpose in life if she does not become a helpmeet of her husband and a mother of children. And this is true of all Christian women, if they perform all these works of their calling in faith in the Redeemer and in the consequent unselfish love, in the sanctification which seeks to make progress day by day. In this way they all exercise the moderation, the sobriety, the chaste watchfulness over all sinful lusts and desires, which effectually drives out lewd passion and makes all the members of the body instruments in the service of God ^■876 .

Summary

The apostle gives directions concerning prayer in public worship, basing his admonition upon the universality of God’s grace; he instructs the Christian women as to their station in the Christian Church, bidding them above all serve the Lord in their calling as mothers, with all quiet modesty.

Verses 1-7

The office of a bishop, or pastor

Here is a very complete table of duties for pastors and all public teachers in the Church, very much like that given in Titus 1: Trustworthy is the word, If any one covets the office of a bishop, he desires an excellent work. The doctrine which the apostle here teaches concerning the episcopal office, or ministry, is true, certain, trustworthy for all times. St. Paul here refers to the overseership, to the office of the ministry, in a very casual way, showing that he was not introducing a strange or new order of things. Originally the ministers of the Word and the deacons together seem to have formed the presbytery of the congregations, the former being designated as bishops, or overseers. It was only at the end of the first century that the chairman of the board of presbytery received the definite title of “bishop,” which name was later applied only to the highest church officer in a diocese, city, or district. The hierarchical system of the Roman Church and of the Church of England is not based upon any command of the Lord, but is a mere human institution. Paul is speaking of the simple conditions as they obtained at his time when he states that if one aspires to the office of a bishop, he desires an excellent work. The ministry is a work, a labor, a toil which is fine, excellent, precious, good, not on account of the persons engaged in it, but on account of its object, Ephesians 4:8,12. Both preachers and hearers, however, should remain conscious of the fact that it is a service, a work, a labor, whose obligation and responsibility, not to speak of the actual activity, both mentally and physically, make it anything but a sinecure if it is properly done. The apostle therefore commends such men as aspire to this office, as are willing to take upon themselves the labor which the grace of God imposes upon them in this most glorious of all occupations.

The apostle now enumerates the principal qualifications of a bishop, of a minister of the Gospel: It is necessary, then, that a bishop be blameless. This demand, in a measure, anticipates and includes all the attributes that are named by the apostle. A minister must have a blameless, irreproachable character; he must lead such a life, not that he be altogether sinless, but that he abstain from all conduct which would rightly render him infamous in the opinion of the world. As the first requisite under this heading, St. Paul mentions: the husband of one wife, that a pastor lead a chaste and decent life, confining his attentions to his wife, if he have one, as he normally will, not living in concubinage or bigamy, or rejecting a woman to whom he is lawfully betrothed for another. Furthermore, a pastor should be sober, not only temperate in every form of sensual enjoyment, but filled with spiritual sobriety, and therefore careful, cautious, discreet, able to retain his cool judgment at a time when practically the whole world is swept with a flood of false enthusiasm and of a “Christianity” which is strongly anti-Biblical. A Christian minister and teacher, moreover, must be sound-minded, firm in character, fully master of himself, not a play of his affections and passions; decorous, displaying his spiritual sound-mindedness in his conduct, in his actions, in his speech, in the proper tact toward all men with whom he comes into contact; in short, every pastor should be a refined, courteous, polite gentleman.

These attributes of the person will naturally find their application in the entire life of the minister or teacher. He will be given to true hospitality, not in encouraging tramps or other undesirable loafers, but in showing all love toward strangers, especially those of the household of faith, Romans 12:13; Hebrews 13:2; 1 Peter 4:9. He must be apt to teach, able to impart knowledge to others; there must be either a natural or an acquired ability, for which reason this point is of prime importance in the training of future pastors and teachers. A congregation has a right to expect, to demand, this qualification, for unless a minister is really in a position to communicate the Christian doctrine to his hearers, he will be lacking in an essential point of his office.

The next attributes concern the relation of a pastor not only to his own members, but also to those that are without. He must not be addicted to wine, to the habitual, intemperate use of strong drink of any kind, he must not be a friend of carousals. This is demanded with all the greater emphasis, since it may result in wanton profligacy as well as in drunken quarrels, in which he is apt to become, as Paul puts it, a striker, a quarrelsome person, always stalking about with a chip on his shoulder, engaged in heated controversy at the slightest provocation. Instead of these vices of recklessness, pride, and selfishness the apostle counsels leniency, bidding the minister be mild, be ready at all times with a conciliatory tone, avoid dissension and quarrels as long as it can be done without denial of the truth, abstain from selfishness, from covetousness and avarice. If these sins take hold of a person, they render him unfit for the glorious work of the ministry and for dispensing its priceless blessings.

The apostle now emphasizes the function of overseer which belongs to the office of the ministry: One able to manage his own house well, keeping his children in subjection by the application of all gravity (but if any one does not know how to manage his own house, how will he take the proper care of the Church of God?). A minister should have the ability to lead, to rule. He must exhibit the dignity and gravity which is conscious of the obligation resting upon him, also in his own home; he cannot be a mere figurehead. His rule and management of his own house must be in conformity with the office entrusted to him. His children, therefore, must be in a state of submissiveness to him; he must guard his fatherly authority with quiet firmness of character. There may be cases, of course, in which children will go wrong in spite of all the efforts of the father to bring them up in the nurture and admonition of the Lord. But in general it holds true that people may rightly draw conclusions as to a pastor’s ability to be an overseer of the flock by the success of his management at home. If he cannot take proper care of the small house congregation entrusted to him, how much less will he be able to give proper attention to the needs of every member of his larger flock? If he cannot do justice to the responsibility of managing those dependent upon him by nature, how will he do justice to the pastoral care of the children of God in the congregation?

The apostle now concludes his enumeration of the qualifications of a bishop: Not a novice, lest he, filled with conceit, fall into the judgment of the devil. A recent convert to Christianity should not be given the responsible position of bishop. He is still too weak and too inexperienced in spiritual matters; he is not yet able to meet the dangers and temptations of the office successfully. And the greatest danger would be in his own mind, namely, that his elevation to this high office tends to make him conceited, inflated with vanity. Should this condition result, however, then the inexperienced novice would fall into the condemnation of the devil, the judgment which struck Satan on account of his pride, on account of which he was cast out of heaven and met his doom. But just as a person that aspires to the office of a bishop must guard against the sin of pride, so he must use all careful watchfulness against the wary traps of the deceiver: But it is also necessary that he have a good report among outsiders, lest he fall into reproach and the snare of the devil. The apostle does not mean to say, of course, that a Christian pastor should try to please all men, even with denial of the truth in word or deed, but he does demand that the candidate for the ministry shall have such a reputation in the community that criticism as to his moral life shall have no foundation, that nothing really infamous can be laid to his charge. Should public opinion, in such a case, be discredited and defied in a superior spirit, the result may be a discrediting, a reproach which may work harm to the Gospel of Christ. The censure directed against the person of the candidate would then be transferred to his office. In consequence of this not only he himself may fall into the snare of the devil by being driven back into his former sins, but the offense of the occurrence would be used by Satan to work in others an aversion to the doctrine of Christ. The dignity and beauty of the ministry is so great that the greatest care must be exercised in observing the qualifications here enumerated and in selecting such candidates for the pastoral office as measure up to the standard here set.

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Verses 8-13

The office of deacons

The distinction between the office of bishops and that of deacons, as here and elsewhere indicated, was mainly this, that the former were chiefly engaged in administering the means of grace, while the latter had charge of the business end of the congregation, especially of the care of the poor, although they did not neglect the service of the Word when opportunity offered. The duties of the deacons resemble somewhat those of the bishops: Deacons likewise (should be) grave, not double-tongued, not addicted to much wine, not greedy of gain. Since the office of the deacon brought the holders of it into frequent contact with individual families and persons, it was necessary that they, in their behavior, combined a proper gravity with dignity, thus inviting the respect of all that had occasion to observe their activity. The demand of the apostle that the deacons be not double-tongued, not insincere, can be understood all the more easily since their visits at the various houses exposed them to the temptation to speak of the same matter in different tones and manner, to tone down the truth to suit their own convenience, and to serve their purpose of being good friends with everybody. That such insincerity was bound sooner or later to cause trouble is evident. Another temptation connected with the work of a deacon was that of becoming addicted to much wine. With the many visits which they had to make and with the preparation of the love feasts connected with the celebration of the Holy Communion, they were in danger of becoming habitual drinkers, if not drunkards, of falling under the influence of a vice which was bound to be a curse to their office. Incidentally, they must not be greedy of gain or of filthy lucre, Titus 1:7; 1 Peter 5:2. Since they were entrusted with the distribution of gifts of money and food to the poor, the possibility was either that they might falsify accounts and embezzle funds, or that they might accept fees for promptness in the case of certain persons.

With these dangers threatening the spiritual life of the deacons, it is not surprising that the apostle adds: Having the mystery of faith in a pure conscience. The mystery of faith, the glorious truth of salvation, whose center is Christ Jesus, the message of redemption, which is hidden from all men by nature, but has now been manifested through the Gospel, that the deacons must cling to in simple faith. Through faith the believer becomes acquainted with the precious mystery of the divine doctrine of salvation and accepts its saving blessings. In the case of the deacons, moreover, they should keep this precious treasure in a good, pure conscience, as in a safe container. The condition of their conscience did not dare to contradict the holy truth which they possessed; their whole conduct before the eyes of the congregation should serve for the edification of the Christians.

In order to avoid trouble with these officers of the congregation, St. Paul suggests a wise precautionary measure: And these, moreover, should first be proved, then let them enter upon the office of deacons, being above reproach. The apostle here makes use of a term taken from civil life. Before the newly elected officials in Athens were permitted to enter upon their duties, they were first examined whether they possessed the requisite attributes for the office. In a similar manner, the apostle wants the deacons to be examined with reference to their fitness, whether they actually possessed the necessary qualifications for the work, whether their manner of living showed them to be morally blameless. It was not necessary to have a formal examination in the presence of the congregation or with witnesses, but after the candidacy of certain men and women had been announced, everybody had an opportunity to secure the information enabling him to form a correct judgment as to the fitness of the candidate for the office to which he aspired. A similar procedure is followed in most of the congregations in our Church to-day and should be observed more generally. Not any persons whatever should be elected to the offices of the congregation, but only such as have the qualifications here enumerated. If no well-founded criticism and objection can be made, then the candidates that are elected may enter upon their work as deacons without hesitancy.

The apostle has a special charge to the women deacons or deaconesses: Women likewise (to be) grave, not slanderers, sober-minded, faithful in all things. This verse does not concern the wives of the deacons, but is directed to the deaconesses; for women were employed in this capacity from the earliest times. Cp. Romans 16:1. These women were to exhibit the proper gravity and dignity in their deportment, which would at all times cause men to respect them and their office. With all the kindness and devotion which they were to show in their ministry they must not permit familiarity to grow into lack of respect for the dignity of their office. And since the weakest member and the greatest enemy of most women is their tongue, the apostle warns them against becoming slanderers, against indulging in sins of defamation, of evil report. The deaconesses undoubtedly often gained an insight into the sinfulness of human nature which is not vouchsafed to many; all the more it was incumbent upon them not to abuse the trust placed in them by revealing matters that should have remained secret. They should furthermore be sober-minded, not merely observing a sensible moderation in all sensual enjoyments, but making use of quiet, firm common sense at all times. It is just in such situations in which the nerves of the average woman give way that the Christian deaconess should maintain the sane composure which finds the right thing to do. All other qualifications of Christian deaconesses the apostle includes in the demand that they be faithful in all things. The many apparent trifles which fell to the lot of the deaconesses showed their real value. It is in the many little services, the cooling hand, the gentle word, the cheerful smile, that the real greatness of service appears; in these true faithfulness becomes evident. Fortunately, the time does not seem to be far distant when we shall have deaconesses in most of our congregations. If such consecrated women, actuated by the love of Christ, devote their lives to the service of their fellow-men, their value to the Church will be beyond calculation.

Having spoken of the duties of deacons and deaconesses in general, the apostle now adds a word with regard to the married deacons: Let the deacons (each one for himself) be the husbands of one wife, managing their children and their own households properly. Like the bishops, the deacons were to observe the demands of the Sixth Commandment strictly, each one living together with his own wife in all chastity and decency, not becoming guilty of unfaithfulness in the marriage relationship. If the Lord then blesses their marriage with children, the manner of bringing up the latter will prove a kind of test for the ability of the deacon in the management of the affairs of the congregation that are entrusted to him. If he takes care of his little house congregation properly, if he manages the affairs of his household well, then, all things being equal, it may be concluded that he will also have the ability to manage the larger affairs of the congregation.

At the same time Paul holds out the possibility of advancement as an inducement to show all faithfulness: For those that have served well as deacons gain a good position for themselves and much confidence in the faith which is in Christ Jesus. Although the deacons belonged to the presbytery, the functions of the public teacher in the congregation were not included in their work. And yet, the work of the Christian pastor was considered as possessing greater dignity and worth than that of a deacon, 1 Timothy 5:17; Acts 6:3-5. For a deacon to be considered able to teach and to be given charge of the preaching in any place was therefore adjudged a promotion. A faithful deacon, then, ambitious in the sense of 1 Timothy 3:1, would spend as much time as possible in gaining the ability to teach and long to be given the opportunity of proving his aptness in this respect. In this way individual deacons might be found worthy of the higher office, a fact which would serve to give them confidence in their faith in Christ Jesus. The connection of thought is this: A deacon’s faith grew in the same measure as his faithfulness in the performance of his work; he became more fully acquainted with the doctrine of the Gospel, with the connection of the various parts. All this, of course, strongly influenced the boldness of his teaching and preaching, as we see in the case of Stephen. As long as a person has such an attitude toward his work that he does only that which is his immediate obligation, this result will never be achieved. But if eagerness to study and to serve go hand in hand, on the basis of redeeming faith in Christ the Savior, then the result is bound to show in the convincing presentation of the Christian truths on the part of the preacher. Cp. Philippians 1:14.

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Verses 14-16

The purpose of Paul’s letter and a doxology

The apostle here, as in 1 Corinthians 4:14, interrupts his discussions with a remark which concerns the entire letter in its purpose, and, as usual, adds a doxology in praise of God’s salvation: This I am writing you, hoping to come to you soon; but in case I am detained that you may see how men should conduct themselves in the house of God, which is the Church of the living God, pillar and foundation of the truth. The apostle at the time of writing evidently had the object and the definite hope of visiting his beloved pupil soon. But in any event he wanted to write at least this much, send him at least this communication. Should the apostle then be detained, should unforeseen events cause him to postpone his journey, the instructions contained in this letter would at least enable Timothy to know how he was to conduct himself with all other believers in the house of God, which, as St. Paul joyfully calls out, is the Church of the living God. The office of pastor and overseer, which includes both teaching and pastoral care, is exercised in the house of God, in the Christian Church. Every minister’s work is among the members of the household of God, among the living stones that are being built up into a holy temple in the Lord. His work is done in the living God, the one and only Source of all true life, from whom all Christians continually receive strength and life. But the Church is not only the house and the temple of God, but also the pillar and bulwark of the truth. Just as the roof of a large building, the part which completes its exterior, is borne by the foundation as the bulwark of its stability and by the pillars which rest upon the foundation, so it is with the divine truth in the Church. The Church is bearer and home of the divine truth of the Gospel, which she has received as a precious gift. This truth she must guard and uphold against all tempests and against all the onslaughts of her enemies; and this she can do because her foundation is Jesus Christ, the Rock against whom the portals of hell cannot prevail.

As usual, the thought of the glory of the gifts which have been given to the believers by Christ causes the thoughts of the apostle to rise in a hymn of praise and thanksgiving to the great Lord of the Church: And admittedly great is the mystery of godliness: Who was manifest in the flesh, justified in the spirit, appeared to angels, was preached among the Gentiles, was believed on in the world, was received up in glory. The mystery of the Gospel-truth not only works regeneration, but also sanctification; its purpose is to work true godliness, the proper reverence and worship of God. The apostle now characterizes this mystery in a hymn which he either composed at this writing or which he quoted from the liturgy of the Church as then in use, a wonderful hymn in praise of the exalted Christ.

It was the second person of the Godhead, true God from eternity, who, in the fulness of time, was manifested in the flesh. He had not been visible to men before, they had not seen Him face to face. But He now appeared in the flesh, in the form and likeness of our sinful flesh, Romans 8:3; John 1:14; He became a true man like us, but without sin. As the representative of mankind, however, He was justified in the spirit, in the divine nature which was communicated to His flesh. According to both natures Christ carried out the work of redemption, bearing our sins, suffering and dying according to His human nature, reconciling the wrath of God and conquering death and hell according to His divine nature. God has accepted the redemption of Christ; the Redeemer has been declared justified before God and the whole world, 1 Peter 3:18.

In the next verse of his inspired hymn, the apostle declares that Christ appeared to angels. Just as the good angels often served the Lord in the days of His humiliation, Matthew 4:11; Luke 22:43, as they were present at His birth, after His temptation, at His resurrection, so He now permitted them to view the fulness of His glorification when He was making His triumphal entry into the halls of heaven. Cp. Psalm 47; Psalm 24:7-10; Isaiah 63. The ascension of Christ incidentally marked the beginning of a new era in Gospel proclamation. Before that the Gospel had been preached to Gentiles only in individual cases, the chief work of Christ and the apostles having been confined to the lost sheep out of the house of Israel. But the ascension of Christ, with Pentecost, changed all this very decidedly. Now His servants went out into all the world and preached the Gospel to every creature, placed Christ before the face of all men as the Savior of the world. This work of preaching Christ to the Gentiles must continue till the full number of the elect has heard the glad message and the last day dawns.

That the preaching of the Gospel does not return void, the apostle proclaims in the last verse of his hymn: He was believed on in the world. Christ, the content of all Gospel-preaching, is also the object of faith. Wherever the message of redemption is proclaimed, there faith is wrought. True, indeed, the great mass, the majority of men, reject Christ and His salvation; He is not believed on by the world. But in the world, in the midst of the sinners that have come short of the glory of God, there are always some hearts that are won for the Gospel of Christ, that believe in Christ as their Savior. And this faith of the Christians does not rely upon a mere man, still living in lowliness and humility in their midst, but upon Him who was received up into glory and in glory. Christ, according to His human nature, has now entered into the full use of the divine majesty, which was communicated to Him as man, in the state of humiliation. He is over all, God blessed forever! Amen.

Summary

The apostle discusses the qualifications and duties of the offices of bishops and deacons and concludes with a reference to the purpose of his letter and a splendid doxology addressed to the exalted Christ.

Verses 1-5

The false doctrines of the last days and their refutation

Just as the apostle had begun this section of his letter with a warning against errorists, so he also closes it with a specific reference to some of the most dangerous doctrines of the last days: But the Spirit says distinctly that in the latter times certain men will apostatize from the faith, giving heed to spirits of error and to doctrines of demons. The Holy Spirit, the Spirit of prophecy, who transmits the divine revelations, was especially active in the early days of the Christian Church, also by unveiling the future and thereby conveying warnings to the believers. In this case the Spirit, probably through the mouth of one of the prophets among the disciples, or through a revelation made to Paul personally, had expressly, with distinct words, declared that there would be a falling away from the truth in times to come. After the first love of the apostolic days had died down, many Christians remained with the congregations only for conventional reasons, just as many do in our days. But in addition to that, men would actually apostatize from the faith, would fall away from the sound doctrine of the Gospel. How extensively this was fulfilled is seen in the case of the great number of antichristian sects that have arisen in the very midst of the Church. Although many of these men were brought up in the true faith, they have deliberately denied it by giving heed and assent to the spirits of error, to such teachers as have not only left the paths of truth for their own persons, but are also making every endeavor to lead others astray. Spirits of error the apostle calls the false teachers, because they have yielded to, and are driven by, the spirit of lying and deceit. Therefore their doctrines are also called teachings of demons, the evil spirits themselves being the originators of their false ideas, of their perversion of the truth.

The apostle continues to characterize the errorists: In hypocrisy speaking lies, being branded in their own conscience. With a fine show of piety and interest in the welfare of men the demons, or rather the false prophets actuated by them, teach lies. The insidiousness of the temptation therefore consists in this, that it bears the appearance of godliness. Cp. Matthew 7:15; 2 Corinthians 11:14. Such people are fully conscious of the fact that they are working harm with their hypocritical conduct, but they have branded, seared, their own conscience; they bear the knowledge of their guilt and culpability around with them at all times. The more actively they carry on their propaganda for their false doctrines, the more deeply they drive the hot iron into their conscience. Yet they harden their hearts and are finally lost with their false doctrines.

The apostle now enumerates some of the errors which would be taught in the very midst of the Church: Forbidding to marry and (commanding) to abstain from foods which the Lord has created for enjoyment on the part of them that believe and acknowledge the truth. The state of holy wedlock is God’s ordinance and institution, and it is His will that the average normal adult person enter into this state. But certain false teachers did not hesitate to pervert even this order of God by prohibiting marriage, by denying men and women the right and the duty of entering into holy wedlock. But their insolent arrogance did not stop there, since the same teachers also had the temerity to issue orders that men must abstain from certain foods. Not only meats were included in this commandment of men, but foods of every kind. The apostle’s judgment of the false teachers, therefore, is sharp, for he calls such teaching doctrine of devils, proclamation of lies. If we take the characterization of the apostle as a whole, it certainly applies, so far as deliberate lying, doctrines of men, the prohibition of marriage and of foods is concerned, to the Church of Rome. As one commentator has it: “There can be no doubt of its applicability to the papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the Mass, the invocation of the saints, the veneration of relics, the seven sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system ‘speaking lies.’ The entire scheme attempts to palm falsehood upon the world in the place of the simple teaching of the New Testament.” ^{■877 ■878} .

In refuting the false doctrine, the apostle says of the foods, first of all, that God has created them for the use and enjoyment, with thanksgiving, of those that believe and know the truth. The believers, those that know the truth, those that, by the grace of God, have come to the understanding of the truth of the Gospel and have made this truth their confession: they alone receive the gifts of God in the right spirit, namely, with thanksgiving, with a heart that acknowledges Him as the Giver of all good things. It is true, indeed, that God lets His sun rise upon the evil and upon the just, and sends rain upon the good and upon the bad, but the only people that accept His goodness in the right spirit are the believers, who, in Christian liberty, make no distinction in foods and do not believe in false asceticism.

The Christians know, as the apostle writes: For every creature of God is good, and nothing objectionable that is accepted with thanksgiving: for it is sanctified through the Word of God and prayer. Here is a definite rejection of the errorist position as to foods. Everything that God has created, everything that His almighty power has brought into being, is good, is excellent even by virtue of its being a product of His goodness. Everything that God has intended for food should then be regarded as such and not prohibited as useless, dangerous, and sinful. It all depends upon the manner of acceptance, for if the heart of him that receives the gift is full of ungrateful, sinful thoughts, if he does not accept the goodness of God with thanksgiving, then the purpose of the Creator in donating the gifts is not fully realized. Luther’s explanation of the Fourth Petition shows that he really grasped the meaning of this verse: “We pray in this petition that God would teach us to know it, and to receive our daily bread with thanksgiving.” So far as God is concerned, His gifts are indeed not influenced by the conduct of those that receive them, but so far as men are concerned, their behavior in accepting the gifts and their use of God’s blessings make a big difference indeed. He that makes use of any of God’s gifts, including food and drink, only for the gratification of sinful desires, thereby profanes these blessings. On the other hand, the grateful acceptance of the gifts of God by the Christians with the Word of God and with prayer is a consecration of these blessings. Undoubtedly the apostle here had in mind the prayers at meat, which are usually clothed in Bible language, and which always make mention of the dependence of man upon the Creator, the Giver of every good gift. This spirit of the Christians incidentally keeps them from despising and abusing any blessing that comes down from above. The errorists with their prohibition of foods can gain no foothold in a congregation where this knowledge is still held.

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Verses 6-16

The personal conduct of Timothy

Timothy as a good teacher:

In the first part of his letter Paul had summarized the doctrine of the Gospel, reaching the climax of his exposition in the burst of poetry with which he closed the third chapter. Timothy is now to pass the information on: In laying this before the brethren, thou wilt be an excellent minister of Christ Jesus, nourished in the words of the faith and of the good doctrine which thou hast followed till now. Herein the office of Timothy consisted, and herein the office of all true pastors consists, that they teach the brethren, all the Christians entrusted to their care, the fundamental doctrines of Christianity, the Catechism truths. The subsidiary doctrines must indeed be treated also, but only in so far as they serve the fundamentals. By teaching first things first, by keeping the basic doctrines of the Bible before the Christians at all times, pastors prove themselves excellent servants of Christ Jesus, whose ministry accords with the precepts of the Lord of the Church. The Lord takes pleasure in their work and blesses it accordingly. Such a minister, furthermore, is nourished in the words of faith and of good doctrine. The words of faith, the words of Holy Scripture that teach faith, the doctrine of the Gospel, that is the daily spiritual food of every true pastor, in the use of which he must apply untiring diligence. The matter really should require little urging, since the words of the Gospel are those of a fine, excellent doctrine, which assures all sinners of the full and free forgiveness of all their sins through the atonement of Jesus. Only he that unceasingly receives the comfort and the strength of this doctrine is able to impart some of it to others. Timothy had followed the course of this doctrine, he had yielded a ready obedience to its instruction, he had made his whole conduct and life agree with its precepts. Thus he had a firm foundation in faith and love, and could therefore preach the doctrine of faith with conviction.

The apostle, in this connection, finds it profitable to repeat his warning of 1 Timothy 1:4 in a slightly different form: But the profane and old women’s fables avoid. Fables, or myths, are not only stories that were invented, but especially doctrines and expositions, additions and traditions, that were the product of the false teachers. The Judaizing errorists were so firmly addicted to phantastic ideas and useless argumentation after the manner of the Talmud that they seemed to find it impossible to break away from their influence. But the introduction of such subject-matter into the Church invariably reacts upon the proclamation of the divine truth as contained in the Gospel, thus profaning its holy content. Besides, the employment of a minister of God with such trifles, with such old women’s talk, as the apostle designates the speculations of the false teachers, is unworthy of the Christian pastor’s calling. Therefore Timothy should avoid them, refuse to discuss them at all. In all cases of human doctrines and speculation it is the best plan to ignore their foolishness, and to give the errorists the good advice that they study the Bible as the inspired Word of God. Timothy could spend his time and strength to better advantage: Rather exercise thyself unto godliness. Just as he took care to obtain the proper strength through daily use of the spiritual food offered in the Word of God, so he should be careful to train his spiritual ability by such exercises as tended to confirm and to deepen true piety in his heart, Philippians 2:12. The word used by the apostle implies a ceaseless activity in self-denial, in self-command, exercise in the various Christian virtues. If all these are practised without self-righteous enthusiasm, the chances are that a proper reverence of God, as shown in a holy life, will result.

In connection with this admonition the apostle continues: For bodily exercise is of little value; godliness, on the other hand, has value for all things, having the promise of the present life and of that to come. Training of the body indeed has its value, it may be of great assistance in the exercise of many virtues, since the old maxim of a sound mind in a sound body holds good also in the life of the Christians. But in comparison with that other training which the apostle here urges, its secondary position must at all times be emphasized; for godliness, true piety, is of value at all times and under all circumstances. The strengthening of faith, of love, of hope, of patience, of all Christian virtues takes place at the same rate as its growth. Real contentment, true happiness, can be found only where piety is at home. This value, which follows the exercise of godliness, is so great for the reason, as St. Paul writes, that the promise which the Lord has given it includes the present life as well as that which is still in the future. We have the promise of God in His Word that He will give eternal life, with all the blessings included in this life, also in this world, as a reward of grace to the believers. To those that love Him God has promised all the things which they need for the present life; but the greatest and most glorious blessing is that which Christ has earned for all men through His vicarious suffering and death — salvation, eternal life, with joy in His presence forevermore. And lest Timothy and the Christians of all time overlook the emphasis of this admonition, the apostle adds: Trustworthy is this word and worthy of all acceptance. His urgent exhortation should be heeded at all times, should serve as a spur to all disciples of Christ to make progress in true holiness.

But there is another reason which the apostle urges in order to bring about a faithful observance of all the duties of the Christian ministry on the part of Timothy: To this end, namely, we toil and strive, because we have placed our hope in the living God, who is the Savior of all men, especially of the believers. Command these things and teach them. With perfection in godliness as the goal before their eyes at all times, the apostle, Timothy, and all ministers of the Gospel are most seriously concerned about the welfare of their souls. Paul wants no gap to be found in his training, he wants to be ready to throw every ounce of his strength into the battle for Christ and the Gospel at the proper time. And this he does because his hope rests in the living God, 1 Corinthians 15:19; 2 Corinthians 1:10, who is the Source of all life. He thus has a firm and immovable foundation for the hope of his faith. Every believer whose confidence rests in the Lord, who receives life and strength from Him, will also have courage to meet all the conditions which may offer themselves in his life, and strength to overcome all attacks of his enemies. His faith rests in the Lord, who is the Savior of all men, who wants all men to be saved, whose gracious will extends over all mankind. If the apostle is obliged to add: “Above all of the believers,” it is not because God does not desire the salvation of the unbelievers just as seriously as that of the believers, but because the latter deliberately and maliciously reject the offered grace of God. This is the reason why the gracious will of God for the salvation of all men is actually realized only in the case of the believers, and He is thus chiefly the Savior of the believers. This entire doctrine of justification and sanctification Timothy was to transmit to the souls entrusted to his care, and that with all emphasis; he should command and teach. Only by constant teaching, repetition, admonition, and application is it possible to gain a satisfactory knowledge of the Christian doctrine and to make a perfect use of it in life.

Timothy’s spiritual growth:

The rules of conduct which the apostle here gives not only retain their interest, but also their full value to this day, and should be heeded by both pastors and hearers. A very important point is that made in the first admonition: Let no one despise thy youth, but set thyself as an example of the believers, in word, in conduct, in love, in faith, in purity. Timothy was at that time probably somewhat over thirty years old, thus being still regarded, especially in comparison with the apostle, as a young man. The admonition of Paul, therefore, although implying that a congregation owes due reverence to its pastors as God’s representatives, is meant principally for Timothy. He should at all times comport himself in such a manner as to give no one occasion to despise his youthfulness. How this may be done the apostle himself indicates by bidding him become, set himself as, an example of the believers. In full accordance with the dignity of his office and with the authority vested in him, his behavior should serve as an example to all Christian brethren. Whenever he spoke or taught, it was to be done with the consciousness that all men were looking upon him as the teacher of the congregation, and that he must avoid all offense. The same was true in his daily conduct and life, where the people would expect him to practice what he preached. The wise pastor will keep this in remembrance at all times and therefore avoid even the appearance of evil and the giving of offense in matters indifferent, where this can be done without denial of the truth. In this way some of the great virtues may well be practised, especially love and faith. Wherever true faith is found, the certainty of salvation resting in Christ Jesus, there its chief fruit will be love toward God and one’s neighbor. Particularly in the case of the Christian minister the hearers must be able to notice and to feel that his knowledge is not a mere understanding of the mind, but a conviction of the heart. If a preacher is persuaded of this fact, then this faith will be reflected in his entire behavior in his ministry; his every act will be an expression of the verse: “The love of Christ constraineth us.” In that case also purity, cleanness of the soul in every respect, will be found. All laxity of morals in a preacher reacts upon his entire office and upon his whole congregation. A minister cannot be too careful in preserving his heart and mind unsullied from all forms of impurity.

In order to reach this ideal, however, to maintain the high standard demanded by the Word of God, one thing is necessary: Till I come, attend to thy reading, to exhortation, to doctrine. The apostle intended to visit or meet his pupil as soon as possible, but the arrangements had not yet been completed. Meanwhile, Timothy was to be actively engaged in the work of his calling, he was to give his entire attention to three functions of his office, reading, exhortation, and doctrine. The reading may refer to the public reciting or declaiming of the prescribed lessons from the Old Testament, but here probably at least includes Timothy’s personal study. For his own person he was to be most diligent in the study of the Holy Scriptures; he was ever to broaden and deepen his knowledge and understanding. And of the knowledge thus gained he was to make proper use and application in the work of his office, both in individual exhortation, in pastoral care, and in public teaching, in his sermons before the whole congregation. These three parts of a minister’s work are still the most important in his office and should at all times be given the attention they deserve as such. Or, as Luther puts it: “Watch, study, attend to reading! Pray, read, study, be diligent! Truly, there is no time to idle, to snore, and to sleep in this bad and wicked age. Use the gift which has been entrusted to you and reveal the mystery of Christ!”

This thought the apostle carries out more fully in writing: Do not neglect the gift of grace in thee, which was given thee through prophecy with laying on of hands of the presbytery. At the time when Timothy had been ordained for the ministerial office, he had received a special gift of grace, namely, that of teaching, of presenting matters of the Word of God clearly. Through prophecy this gift had come to him. Having learned the prophetic sections of the Word of God from his youth and having received further instruction in the Scriptures from Paul, especially also as to the Gospel-message, Timothy had been declared fully prepared for the office of a teacher in the Church. This declaration of his fitness had been made in the presence of the assembled congregation. The laying on of hands by the members of the presbytery at Lystra was therefore largely, if not entirely, symbolical. Thus Timothy was called and inducted into office, the Lord incidentally giving him the cheerful confidence and boldness to preach the Word without fear.

The apostle considers this point, that Timothy make use of the gift of teaching which he possessed with all diligence, of such importance that he summarizes: Practice these things, be wrapped up in them, that your progress may be open to all. These matters, study, exhortation, teaching, were to be Timothy’s first care, they must be the prime concern of every true pastor. So assiduously was Timothy to attend to the work of his office, in doctrine and in life, that he would be entirely absorbed in them, wholly wrapped up in them, forgetting all other considerations. The minister that expects pleasure and an easy life in his office, that is always complaining and sighing for work of a different kind, has an altogether wrong conception of the highest of all offices. Only a complete and all-absorbing devotion will satisfy the dignity and glory of this calling. In that case, however, the progress of the pastor in his work is bound to be noticed by his hearers as well as by others; it is the only proper way in which he may let his light shine, to the glory of Him who has counted him worthy of the grace to preach the unsearchable riches of God.

The apostle now concludes with the admonition: Attend to thyself and to the doctrine, continue herein; for in doing this thou wilt save as well thyself as those that hear thee. This verse would serve as an excellent motto for every minister. He that would teach others must begin with himself, must watch over his own person, over his every word and act. Incidentally, a faithful pastor, after the example of Timothy, cannot be too careful in preparing the matter which he uses in his public teaching. Every ambiguous, and above all, every false expression, must be avoided; vigilance in this point cannot be too strict. It is a case of restless, tireless watchfulness, of attending to these things, of heeding them always and always again. But the goal that is held out before the faithful pastor is certainly worth the most strenuous efforts, for, in the first place, it aids toward his own salvation, as a reward of grace, of course, not of merit. A faithful pastor searching the Word of God day by day, taking care of all the work of his office with loving devotion, will soon find that his trust in God and his certainty of salvation will be strengthened mightily, enabling him to overcome every attack of the old Evil Foe and to remain steadfast in his faith till the end. And the same wonderful object he will bring about in the case of many of his hearers. It is true, indeed, that many people hear with their ears only and do not accept the truth of God with their hearts. But where the entire counsel of God for the salvation of men is proclaimed with all faithfulness and in all purity, there will always be such as receive the Word with a willing heart and therefore will be kept unto life eternal. That fact is a source of comfort and strength to many a faithful pastor in his responsible work.

Summary

The apostle again discusses the errors of the latter times and then addresses himself to Timothy in words of counsel and admonition as to the work of his office and the preparation which he must continue in order to be an example to his hearers in both doctrine and life.

Verses 1-8

The pastoral care of the aged, the young, the widows

Having given his young assistant various rules of conduct concerning his own person, the apostle now delivers certain precepts to him regarding his conduct toward the members of the various stations in the congregation. He instructs Timothy first of all about the manner in which he should administer certain exhortations: An older man do not scold, but admonish him like a father, the younger men like brothers, the older women like mothers, the younger like sisters, with all purity. Although the tendency toward certain sins varies with the age, it remains true that transgressions of God’s holy will occur in every station of life, and that the number of years which a person has lived have little influence upon the activity of the evil nature, certain sins even having a tendency to become ruling sins in later life, if a Christian has not always battled against them with might and main. It becomes the duty of the faithful pastor, therefore, occasionally to administer reproofs from the Word of God. Much depends, in that case, upon the manner in which this unpleasant, but necessary duty is carried out. If it is an older man whose transgression comes into consideration, the reproof should not take the form of harsh censure, of severe objurgation, of violent scolding, in spite of the fact that many sins are peculiarly offensive if committed by the aged. There is no conflict of duties here. As teacher of the congregation the minister is obliged to apply the necessary reproof on the basis of the Word of God. But since, according to the Fourth Commandment, the honoring of older persons is demanded, the admonition must be made with respect and reverence. The aged man that has sinned should rather be exhorted, as a loving son would speak to his father whom he perceives to have fallen into some offense. If younger men are in need of reproof, this should not be administered in a spirit of superiority and lordliness, but with the fine tact that makes use of brotherly well-wishing, not, however, with a patronizing, condescending air. Toward older women that stood in need of correction Timothy was to assume the same attitude of respect as toward older men. While showing all due respect for their hoary heads, he must carry out the work of his office with all earnestness. The most difficult cases might be those of younger women, where there is always danger of misunderstanding. Toward these Timothy should therefore assume the role of brother, applying the Word of God with all earnestness and avoiding even the faintest suspicion of an interest which is not compatible with the purity demanded by the Sixth Commandment.

The apostle now inserts a special paragraph concerning the station of widows, whose treatment in the congregations had offered some difficulties from the very beginning: Honor widows that really are widows. The word which the apostle here uses is not to be confined to the care for the bodily maintenance, but includes the entire respectful treatment which the Lord demands toward older persons in the Fourth Commandment. This respect will, as a matter of course, be shown also in actual deeds of kindness, in providing for their livelihood whenever that seems necessary. At the same time the apostle is careful to define the term which he uses by stating that he has reference to such women as are really widows, as belong into the class of such persons for whom the Fourth Commandment demands respect, Psalm 68:5; Job 31:16 ^■879 ; Proverbs 15:25.

That Paul here has special reference to widows that are absolutely alone in the world, and thus have no one to give them the honor and the care which they ought to have, is shown by his explanation: But if any widow has children or grandchildren, let them learn first to show piety at home and to return full compensation to the parents; for this is acceptable before God. In case a woman that is a widow still has children or offspring in the wider sense, including nephews and grandchildren, living, these relatives have a duty to perform in her behalf, a duty which devolves upon them through the Fourth Commandment, that of providing for the maintenance of their aged relative with all respect. This duty they should learn first, rather than expect the congregation to make provision for such as are forsaken by their own flesh and blood. In this way the children show piety, they practise religion in the proper manner, and they return, at least in some measure, some compensation which they owe the mother or grandmother. Such behavior is in accordance with the will of God, it is acceptable to Him, it finds favor in His sight.

Having shown what widows do not properly come under the heading “widows indeed,” which ones are not included among those for whom the congregation must provide, he now describes one that is bereft of all human assistance: But the really forlorn widow has her hope set on God and continues in supplications and prayers night and day. Here is a brief, but very fitting description of a Christian widow as she should be. That she is without a provider among men, that she is utterly forsaken and alone, this fact commends her to the care of the congregation as a matter of course. Such cases are met with, also in our days, where some poor widow has lost both husband and children, and is gradually forsaken also by such as were formerly her friends. It is then that the power of the Christian religion, of her faith in God, exerts itself. She has set her hope and trust in God, her confidence in the Lord of her salvation is unshaken. To Him she therefore turns in continual trusting prayer and supplication; she casts her cares upon Him who is the Father of the fatherless and the God of the widows, who provides for all their wants in His own manner. A widow whom this description fits, who has the example of Anna in the Temple before her continually, is herewith commended to the loving, honoring care of the congregation.

A widow of the opposite kind is also sketched by the apostle: She, however, that indulges in voluptuousness is dead while she lives. Here is a widow that has cast faith and a good conscience overboard and yields to the temptation to lead a life of sin and shame. The apostle describes her conduct as an indulging in dissipation, voluptuousness, whereby all chastity, decency, and shame is trodden under foot; for such a woman deliberately uses the charms of her sex to allure men, her object being to gain the means for a life of ease and pleasure. The apostle’s verdict upon such a one is that she is dead while she is living. This temporal life she is indeed still possessing, — that she is enjoying to the limit, — but she has lost the one true life, the life in and with God; she is lying in spiritual death, whose end is eternal damnation.

No wonder that St. Paul adds the remark, for the sake of these widows as well as for the relatives of such as were in need: These things set up as a rule that they may be irreproachable. The children and relatives should at all times remember their duty toward one whom the Lord has entrusted to their care; and the widows should guard against the temptation to indulge in a life of sin and shame, of prodigality and wastefulness. It is an admonition which must be made a rule, which must be held before those for whom it is intended time and again, lest they yield to an attack of Satan and fall into some snare prepared by him. It is the Lord’s will that all Christians, and therefore also those to whom these special admonitions are directed, should be without blame, should conduct themselves so as to be free from just censure.

The apostle, moreover, draws a general conclusion from the discussion, makes a general rule: But if any one does not provide for his own people, and especially for those of his own household, he has denied the faith and is worse than an unbeliever. The Lord has distinctly stated that the support of forsaken widows rests, first of all, upon the relatives as a sacred duty. Speaking in a wider sense, His apostle now makes it the duty of every one, man or woman, young or old, to discharge the debt which relationship imposes. If any one neglects his near relatives and, above all, the members of his own family, that are connected with him by the bonds of the closest blood relationship, he clearly shows that he has no love for them. But this, in turn, is evidence of the fact that true faith no longer dwells in his heart, that he has repudiated the faith that ever did have its home there. Even an unbeliever, an infidel, a heathen, that has not yet felt the power of the Holy Ghost in the Word, would be ashamed to become guilty of such behavior, of abandoning his nearest relatives to a miserable fate. Worse than such an infidel, therefore, is a person that bears the name of Christian, and yet refuses to perform one of the chief duties demanded of him.

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Verses 9-16

The care of widows on the part of the congregation

Having given his definition of a widow that is in need and actually forsaken, he now proceeds to show in what manner the congregation should make arrangements for the support of the true widows: A widow should not be entered in the list (of dependents) unless she has reached the age of sixty, (having been) the wife of one man. It seems that the incident related in Acts 6 caused the various Christian congregations to prepare a list of such widows as were entitled to the support of the congregation. It is with reference to this list that St. Paul makes the rule, placing the age of widows to be supported at sixty years, not less, this being the age at which they probably would no longer be able to support themselves. But Paul names also other requisites. First of all, she must have been the wife of one man, that is, her married life must have been unattended by any scandal; she must have been a faithful wife to the husband with whom she had been joined in wedlock.

But the apostle has also other conditions: Well spoken of for good works, if she have brought up children, if she have been hospitable, if she have washed the feet of saints, if she have brought relief to distressed (people), if she have diligently followed every good work. St. Paul demanded that widows that were to be maintained at the expense of the congregation should be well reported, well spoken of, have an excellent reputation so far as good works are concerned. He wanted the names of only such women in the lists as were generally known to be women of a good moral, of a strictly Christian character. Their sphere of activity was to be that of good works. The apostle offers some suggestions as to the manner in which an investigation as to the fitness of a candidate might be conducted. Did she bring up her children, if God granted her any, in the nurture and admonition of the Lord? Did she show a heart full of merciful love toward strangers? Was she willing to show hospitality to some poor sojourning Christian brother? Was she ready to show the saints that entered her home special acts of kindness and courtesy which custom demanded, which gave evidence of her unselfish humility? Was she ready to bring relief in word and deed to such as were in distress? Was it her constant endeavor to be of assistance in any case of trouble according to ability? Was she always zealous and interested in every good work? Did she, in other words, devote her entire life to the service of her neighbor, giving evidence of the faith of her heart in unselfish love? If these and similar points could be established by a tactful investigation, then such a widow might be enrolled in the list of the congregation, among those that were entitled to the support which was regularly given to such as were actually in need of help.

The apostle now describes another class of widows whom he very emphatically does not want to be included in the catalog of those that were entitled to maintenance: But the younger widows refuse; for if they feel the desire of the flesh over against Christ, they want to marry, having the condemnation that they have cast off their first faith. For denying the younger widows the right to be enrolled in the list of those that were supported by the congregation the apostle gives a simple reason. The younger women were still in possession of their full intellectual and bodily vigor, with all that this implies. As long as they were busy with their own support, there would be sufficient outlet for their superfluous energy, and they would not so easily be inclined to get into mischief. Should they receive their full support from the congregation, however, there would not be a convenient outlet for their natural vigor. Idleness would be apt to increase the impulse of their bodily desires, they would be in danger of seeking sensual satisfaction, of becoming addicted to dissipation and voluptuousness. This behavior, in turn, would place them in the strongest opposition to Christ. Even if they should then take the opportunity to get married and escape from the temptations to wickedness, the accusation would still stand that by means of the support received from the congregation they had taken the opportunity to become addicted to various vices. They would come under the judgment of condemnation that they had lost their faith by indulging in such sins of the flesh. Even marriage, in itself a holy state, would in their case only be the result of their having indulged in a life of ease which intensified the natural passions and made the gratification of their sex impulse the only reason for their entering it again ^■880 .

But the apostle has still another reason for excluding younger widows from the support of the congregation: At the same time, on the other hand, being at leisure, they learn to run about from house to house, not only idle, however, but also garrulous and inquisitive, speaking things which they should not. With their maintenance assured, the younger widows might soon find time heavy on their hands. They would have too much leisure and at the same time too much energy. If they had devoted themselves to works of mercy, if they had spent the time at their disposal in growing in Christian knowledge, all might yet have been well. But the apostle’s experience had shown him that they employed their time in an altogether different manner. They gadded about from house to house, without definite aim and purpose. Their idleness in itself was bad enough under the circumstances, but they also became gossipers, tattlers, they killed time with empty talk; they pried into affairs which were not their business, they managed to worm out family secrets from unsuspecting matrons. Naturally they got into the habit of repeating things which should have remained secret, their garrulousness being unrestrained by common sense; in a word, they developed into first-class talebearers. The application of the words of the apostle to circumstances of our day is so obvious that every reader may easily add his own comment.

The apostle now proposes a remedy for such conditions: I ordain, then, that the younger (widows) marry, bear children, manage a household, in no way give occasion to an opponent in favor of railing; for already some are turned aside after Satan. In order to avoid offense both within and outside of the congregation, the apostle here establishes a rule which may well be followed more frequently also in our days. The danger, as experience has shown, being such as pictured by St. Paul, the remedy lies in this, that younger widows enter holy matrimony for the second time before there is any chance for offense. And since marriage, by the blessing of God, should naturally be fruitful, the bearing of children should follow as a matter of course. That marriage, in our days, is often regarded only as a silly, voluptuous game, in which the blessing of children is excluded from the outset, is a damnable perversion of God’s ordinance. The younger widows, having married again, would at any rate be engaged in managing their own households, in bringing up their children, and in taking care of the business end of the home. In the position of mother and mistress of a household a woman will best fulfil her calling in the world, will come nearest to meeting the ideal which the Bible praises. In this double office as mother and mistress of her household the woman, then, is so busily engaged that she has no time for gadding and for voluptuousness, and opponents will hardly find occasion for justified criticism and raillery which might throw a bad light on the Christian religion, on the faith and doctrine which the believers confess, upon which they pride themselves. The apostle’s apprehension in this respect was not without good foundation, since some widows had already gone wrong, they had yielded to temptation, had forgotten chastity and decency, had left the way of sanctification, had denied the faith.

At the close of this paragraph the apostle once more takes up the matter of the maintenance of the widows: If a man or a woman among the believers have widows (among his or her relatives), let him assist them; the congregation is not to be burdened with them, in order that those widows that are really in need may be served with help. It seems that the care of the widows in the congregations was a burning question in those days, making it necessary for St. Paul to pay so much attention to its solution. His summary is that no person related to a widow should be permitted to evade the duty resting upon him; every one should see to it that such a lonely widow is taken care of, that she is given the support which she needs. The congregation as such should not be burdened with her support, except in case of absolute necessity. Note: The congregations of our day may well learn to take care of their benevolences in a well-ordered manner, which includes tactful investigation of all such cases in which support seems to be demanded.

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Verses 17-25

Rules of conduct with regard to the elders of the congregation

Having named the qualifications of a bishop or elder in the third chapter, the apostle here speaks of the regard in which the members of the presbytery should be held and the manner in which they should be treated: Let the elders that rule well be counted worthy of double honor, above all those that toil in the Word and doctrine. All the elders, all the members of the presbytery that are engaged in that excellent office and work of overseeing and ruling the congregation, should be regarded and treated with double honor, partly on account of their age, partly on account of the dignity of their office. This includes, as a matter of course, that those men who devote all their time to the congregation receive such a compensation as will enable them to live decently with their family, in proportion to the average income of the church members. But the apostle singles out those that are engaged in the hard labor, in the toil connected with the teaching of the Word, in proclaiming Christian doctrine. These men, whom we now designate as pastors or ministers, are not only engaged in the arduous work of overseeing the flock of Christ, but also have charge of the fatiguing labor of teaching, both publicly and privately, in public sermons and individual pastoral application.

The apostle supports this demand with passages from Scriptures: For Scripture says, The ox treading out the grain thou shalt not muzzle; and, Worthy is the laborer of his pay. In the Ceremonial Law of the Old Testament, Deuteronomy 25:4, the rule had been included that no farmer engaged in threshing his grain on the open stone threshing-floor, such as were in use in the Orient, was permitted to place a muzzle on the oxen that were treading out the grain from the hull. The animals were to be allowed to eat of the straw and of the grain as much as they liked. The application the apostle leaves to the reader, and it certainly offers little difficulty. The second passage quoted by him is not found in that form in the Old Testament, being a word used by Jesus, Matthew 10:10; Luke 10:7. “It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the ‘Gospel’ in which it was found.” (Barnes.) A laborer is worthy of his pay, or wages. A pastor being engaged all the time in the service of the congregation, either directly or indirectly, it follows that he must be given his livelihood by the people whom he serves. But the support thus offered by the congregation cannot be considered adequate payment for the imparting of blessings that cannot be paid with all the money of the world. The maintenance of pastors is not a matter of charity, but of plain duty on the part of the congregations ^■881 .

The apostle next takes up the matter of accusations against the elders of the congregation: Against an elder do not accept a charge except by two or three witnesses. It was to be expected that the ruling elders of the congregation, the members of the presbytery, would be subject to suspicion and criticism, partly from jealousy, partly from ignorance. This situation St. Paul meets in time by giving this rule for cases of that kind. Timothy, as the apostolic delegate, was in no way to accept such accusations, not permit them to be discussed, unless the testimony of at least two or three witnesses was available, Deuteronomy 19:15. It was of prime importance that the dignity of the ministerial office should be guarded, and that mere suspicions and conjectures should not be permitted to hinder the course of the Gospel.

On the other hand, of course, it was necessary to make use of the utmost severity in dealing with a real offense: Those that sin rebuke before all that the others also may have fear. If it should happen that an elder become guilty of some grave offense against morality, such as adultery, drunkenness, and other sins, where the guilt is apparent or easily proved, especially if the official concerned was making a practise of such sins, there Timothy should administer his rebuke immediately and with great emphasis. For it is by means of such offenses that the greatest harm is done in the Christian Church. A sharp rebuke would have the purpose, not only of correcting the erring brother and bringing him to his senses, but also of serving as a warning to others, that is, to the other members of the presbytery.

To use just the right words in a case of this kind and to be tactful in just the right way is not an easy matter. The apostle therefore adds the solemn adjuration: I charge thee before God and Christ Jesus and the elect angels that thou observe these points without prejudice, doing nothing according to partiality. He calls upon God, the Lord of heaven, upon Christ Jesus, the Lord of the Church, upon all the elect or holy angels, as witnesses of his earnest charge. Timothy should remember that all these were vitally interested in the work and success of the Church, and should govern all his actions accordingly. His attitude must be one of absolute impartiality, his judgment should be influenced neither by personal likes nor dislikes. As there is no respect of persons with God, so Timothy should discard all outside influences and let the facts of the case decide the matter.

More important, however, than the proper adjustment of matters after an offense of this kind was that of avoiding them altogether, if possible: Lay hands hurriedly on no man. Timothy was not to be too anxious about accepting or ordaining men as presbyters or elders. The proper examination of every candidate’s qualifications was never to be omitted, lest some one be ordained and installed in the work of the ministry who might later prove altogether unfit for the office. Should this occur, the criticism would later strike Timothy, and that with full justice. For that reason the apostle adds the warning: Nor become partaker of other men’s sins. Should Timothy perform the ordination of some man, thereby declaring him to possess the necessary ability and character for the office, whereas it would later appear that the man was altogether unworthy of the ministry, especially if false ambition, avarice, and other sins of like kind should be proved, then the blame would certainly fall upon the ordinant for his hasty action, and he would be considered guilty with the sinner.

Timothy was to keep his hands entirely clean in the matter, for which reason St. Paul adds a few rules: Thyself keep pure; namely, from this offense and from every other evil. He should not become guilty of laxity, of lack of proper care. He should keep himself morally clean, guard against every pollution of the body and of the spirit. That Paul here does not advocate a false abstinence is shown in his next words: Be no longer a water-drinker; but use a little wine on account of thy stomach and thy frequent attacks of weakness. It may be that Timothy had made it a permanent practise of fasting and denying himself even the necessities demanded for good health and for that reason was in danger of becoming ill. The drinking of a little wine, therefore, would stimulate his appetite and benefit his stomach. Note: If abstinence from food or drink endangers the health, a decent regard for the Fifth Commandment demands the changing of habits that are dangerous.

After these parenthetical remarks, which were intended for Timothy alone, the apostle returns to his subject: The sins of certain men are manifest from the beginning before the Judgment, some men they follow after. This is a general truth, but with a very specific application to the case in hand, the ordaining of unworthy, incompetent men for the office of elder or pastor. Timothy was to make his judgment, his examination, with great care in the case of every candidate for the holy office. It would then become manifest that the sins of some men, their gross transgressions, were so well known that they appeared in advance at the examination and declared the candidate to be unworthy. In the case of others, however, the unworthiness would become apparent only by a careful weighing of the evidence offered. If there were any suspicious circumstances at all, the apostle wanted his representative to look into the matter very carefully and not to make a hasty conclusion.

However, just as it was with the sins of some, so it was with the good works and excellencies of other candidates: Likewise also the excellent works are manifest, and those in whose case the opposite is true cannot remain hidden. In most cases the really excellent works of a man will be known far and wide, will receive their merited praise. And where the matter is not so plain, where a candidate is very reluctant about revealing any praiseworthy act, or where the jealousy of enemies makes every effort to cover his worth, there the examination will nevertheless, if conducted properly, result in the correct judgment of the situation. If this care in the selection of able candidates for the holy office were at all times exercised, it would undoubtedly result in raising the dignity and the worth of the ministry to a much higher level than it occupies at the present time.

Summary

The apostle discusses the manner in which Timothy should administer rebukes, how the widows in the congregation are to be taken care of, and treats at length of the qualifications of a widow that expects to be supported by the congregation; he speaks also of the honor due to the elders and of the care which must be exercised in selecting candidates for this important office.

Verses 1-2

The station of the slaves

As in other parts of the New Testament, the slave problem is also here dealt with simply and directly, leaving no room for misunderstandings: As many as are slaves under the yoke, let them regard their own masters worthy of all honor, lest the name of God and the doctrine be blasphemed. Cp. Ephesians 6:5; Colossians 3:22; Titus 2:9; 1 Peter 2:18. The apostle in this verse evidently has such slaves in mind as had heathen masters. These slaves were not free to do as they pleased, but were under the yoke, they were bound to their masters in absolute obedience. This submission, however, which the apostle refers to in a self-evident way, should not be an unwilling, grudging obedience. The slaves should rather regard those masters who were over them by God’s will and permission as worthy of all honor. The Fourth Commandment thus has its full force and meaning in this relationship and cannot be set aside. At the same time Paul has in mind the honor of the Word of God, which should be furthered by such willing obedience on the part of Christian slaves. In most cases a slave’s profession of Christianity could hardly remain hidden. In such an instance disobedience, obstinacy, stubbornness would be sure to reflect upon the doctrine confessed by the Christian servant and harm the cause of his Master.

But the apostle finds it necessary also to add a specific warning to such slaves as had Christian masters: But those that have believing masters should not despise them because they are brethren, but perform their service all the better because believers they are and beloved that partake of the benefit. These things teach and exhort. Knowing himself to be the equal of any Christian brother by virtue of the liberty wherewith Christ has made us free, a Christian slave would be more likely to presume on this newly acquired theory of liberty, equality, and fraternity in relation to a Christian master than in relation to one that was a heathen. He might even, in a false understanding of such passages as Galatians 3:28; Colossians 3:11, get the idea that his master no longer had the right to exercise authority over him, and that he was no longer obliged to yield him obedience. This notion might even reach such absurd limits as to cause the slave to forget the respect due to his master and to treat him with a familiarity amounting to contempt. But the apostle teaches that the very opposite is true, that the service of Christian slaves should be all the more willing, all the more faithful, since the men that received their services were believing, beloved brothers in Christ and of Christ. Cp. Ephesians 6:5-6. The apostle purposely adds an exhortation to Timothy to teach and exhort these things; he wanted to have every slave possess a clear understanding of God’s will in these matters, indicating, at the same time, that it was necessary to repeat such teaching time and again in order to make it effective.

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Verses 3-5

A description characterizing the errorists

The apostle has finished his table of duties concerning the work of Christians in the various stations, and now finds it necessary to expose the false position of the errorists also with reference to questions of life: If any man teaches otherwise and does not adhere to the wholesome words of our Lord Jesus Christ and to the teaching that agrees with godliness, he is conceited, understanding nothing. The apostle knows that the doctrine which he was teaching was right and true; this he had emphasized with still greater force upon other occasions, 1 Corinthians 11:23; 1 Corinthians 15:3. If any person, therefore, has the temerity to differ from him in the proclamation of faith and love, in the teaching of justification and sanctification, he belongs to a class opposed to Christ. He does not assent, he does not adhere to the wholesome words of Christ; he does not apply himself properly to that teaching which agrees with godliness, which is in agreement with Christ’s demands concerning true righteousness of life. The right doctrine is preached without a shadow of selfish interests, always looking forward to the edification and sanctification of the hearers. Paul’s jealousy for the honor of God was so great that it caused him to express his criticism in very sharp terms; for he says that such errorists are ignorant from conceit. Their spiritual condition of foolishness is the result of their moral attitude, of their boundless conceit concerning their own knowledge and ability. They had no understanding of those principles, those fundamentals, in which they pretended to possess all knowledge.

The apostle now continues his characterization from the positive side: But [they] have a morbid passion for questionings and strifes of words, out of which come envy, strife, blasphemies, evil opinions, quarrelings of men that are affected in mind and deprived of the truth, supposing godliness to be a source of gain. This sentence is an excellent description of the sectarian enthusiasts of all times. They have a morbid, feverish passion for all manner of questionings; they like to be occupied with apparently abstruse reasonings, with matters that are of no value in doctrine, but serve only for vain disputings. This is an abnormal, a morbid condition, always dangerous where the Word of God is concerned. And the result of such empty disputings is envy, mutual mistrust, and disfavor of people that are jealous of one another, culminating in quarrels, no one being able to claim the victory for lack of sound arguments. Then follow blasphemies, the one party promptly spreading slanderous reports about the other, each one trying to harm the reputation of the other; evil opinions, insinuations, one accusing the other of impure motives and misrepresenting the situation; and finally quarrelings, constant friction between people that are depraved in mind, that cause them all to be heated to an uncomfortable degree. No wonder that the idea is found with such persons according to which they suppose godliness, piety, the Christian religion, to be a source of income. The false teachers were careful to arrange for payment in advance for their dubious teaching, probably haggling over the price which they expected for their services, while Paul’s attitude was one of the most unselfish devotion and service. The entire situation brought about by the manner of the errorists was one which naturally tended to fill St. Paul with the deepest disgust, for which reason he also writes to Timothy that this is a notion, a false opinion, on their part, thus including a warning to all faithful ministers not to be found in a similar condemnation ^■882 .

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Verses 6-10

The sin of avarice and its results

At the opening of this paragraph, Paul arranges to obviate a misunderstanding, as though Christianity were under no circumstances a source of gain: But a great gain indeed is godliness with contentment, with the feeling of possessing all that one needs. Piety does indeed result in a gain, and one that is far more excellent than that which the errorists had in mind. It is a characteristic of godliness that this virtue offers a real gain only in connection with such an attitude of satisfaction with one’s lot as places its hope and confidence in the Lord and His providence, Psalm 37:5; Proverbs 30:8; Matthew 6:33.

The first reason adduced by the apostle in support of his statement is that taken from the transitory character of this world’s goods: For nothing it was that we brought into this world; that we also can bring nothing away (who will doubt?). That is the common, the general human experience. Not only without money and goods, but in absolute nakedness man is born into the world, Job 1:21. And no matter how much he may earn and gain during this short life, no matter how greedily he may seek the things of this world, he can take nothing along with him into eternity, Psalm 49:17; Luke 12:15-21. All the money and goods of this present life are thus transitory in character; they can be our property at best for only a short time, take them along with us we cannot: why, then, strive after that which cannot bring lasting satisfaction?

The second reason of the apostle in support of his statement warning against dissatisfaction and avarice: But having food and raiment, with these let us be content. The actual needs of a man are really much smaller than he himself usually is willing to believe. If he is in possession of that which keeps him alive from day to day; if he has the simplest foods to eat and water to drink; if he can cover his nakedness against heat and cold; if he has some form of shelter against the inclemencies of the weather, then he is in possession of those factors which he needs for the sustaining of his life. Christians that realize the truth of these facts will therefore gladly heed the admonition to be content with this measure of God’s goodness and bounty, especially since they have the promise that they will always have what they need for the support and wants of the body, Matthew 6:33-34.

The apostle furthermore refers to the danger connected with the possession of many goods of this world: They, however, that desire to be rich fall into temptation and a snare and many senseless and pernicious lusts, which drown the people in ruin and destruction. Note that Paul does not condemn riches in themselves, not the fact that a person is rich, his having received an unusual amount of God’s blessings, although it remains true that such people are exposed to very great temptations. He is speaking of such as make it their object and goal to be rich at all costs, that have no other interest in the world than to heap up riches to themselves. People of this kind deliberately court temptation and therefore find little difficulty in finding it; in fact, they readily fall into temptation, they find cause and inspiration for many sins, they find many sins beckoning them on to which they, in their former less prosperous state, never gave a second thought. Following the lure of riches, they fall into the snares of sins, of intemperance, of dissipation, of voluptuousness, and many other vices. Every new day provides further food for the lust of their heart and eyes; with ever greater eagerness they strive after the flimsy hollowness of this world’s gifts. Foolish the apostle calls these desires, since they take away all decent reasoning, all moral common sense, causing people to be drowned, to be dragged down into ruin and destruction, into moral and spiritual bankruptcy. So immeasurably deep is this perdition that it includes bodily ruin as well as intellectual, spiritual, and eternal condemnation. At present all the nations of the world seem to have been caught in the vortex of a wild whirlpool, as the mania for amusements and luxuries indicates all too plainly.

In conclusion, the apostle characterizes this insane desire for money: For a root of all evils is the eagerness for money, which some coveting after have erred from the faith and have transfixed themselves with many sorrows. So dangerous is avarice, the love of money, the desire for riches, that St. Paul expressly says there is no evil in the world which cannot grow and receive its nourishment from this terrible vice. Every sin in the Decalog may directly or indirectly be traced back to avarice. Those are the fruits which a person harvests if he permits this root to obtain a firm hold in his heart. From his experience of many years, gained in many countries, the apostle is able to add that such people as did covet after money, as did desire it with all the eagerness of their foolish mind, lost the spiritual life given to them by faith with this gift itself. They have gone aside, they have erred from the right way. They may not have felt the danger of the situation at first, but the more their love for money grew, the more their love for their neighbor, for Christ, was stifled. They made Mammon their god, and that god made them unhappy. They are plagued with many sorrows and restless thoughts, not only thoughts of remorse, but also internal torments of various kinds: worry for the future, apprehension for the safety of all the money and goods that they have accumulated, fear on account of the uncertainty of investments. Thus Paul characterizes the foolishness, the sinfulness, the damnableness of the love of money. All the more should Christians be found willing to heed his warning and to flee the vice of covetousness ^■883 .

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Verses 11-16

The conduct of the true Christian and its reward

Having shown the transitoriness, the superfluity, and the danger of possessing and, more still, of striving after great earthly possessions, St. Paul, by way of contrast, now shows the glory of spiritual possessions, as an incentive to him to make every effort toward their attainment: But thou, O man of God, flee these things; follow rather after righteousness, godliness, faith, love, patience, meekness. It is a title by which high honor was conferred upon Timothy and upon all Christians, that of being designated a man of God, 2 Timothy 3:17. The believers are children of God, they belong to God as His own, a fact which alone is a strong argument for the Christians to show themselves worthy of the grace expressed by the name. He that belongs to God as His own has the fullness of riches in Him and is not in need of temporal gifts and blessings to complete his happiness. The Christians, therefore, gladly heed the call of the apostle: Shun, avoid, flee these things. It is a bad plan to try out one’s powers of resistance in courting the dangers connected with the lust of the flesh, the lust of the eyes, and the pride of life. To keep away from their alluring attractions is the one safe thing to do. By constant activity in matters pertaining to the kingdom of God and the service of his neighbor a Christian will put away from him the temptation to many sins of the flesh. Rather, on the other hand, he will follow after, seek with all his might, the virtues which are so often praised so highly in Scriptures: righteousness of life, according to which a person will at all times and in all conditions conduct himself in accordance with the Word of God and His holy will; godliness, according to which the entire religious life of a person will be one of reverence for the holy God; faith, which accepts the merits of Christ and finds comfort in the grace and help of God at all times; love, by which faith shows itself active in good works toward God and one’s neighbor; patience or steadfastness in sustaining trials; meekness and humility, according to which a person will not permit himself to become embittered. That is the one side of true Christian conduct.

But the other side is emphasized by the apostle with just as much force: Fight the good fight of faith, take a firm hold on eternal life, to which thou hast been called and hast confessed the good confession before many witnesses. The apostle uses the picture of an athletic contest, in which the participants must exert every muscle, every nerve to the utmost, if they desire to possess the victor’s crown. The entire life of the Christians is a continual battle against the many enemies of their faith; they must hold their faith against every attack, against every temptation. Hereby faith itself must contribute and impart strength for proper steadfastness, especially for securing, for laying hold upon, eternal life. The life of eternity with God above is in itself the prize for which the Christians must strive with unabated vigor and eagerness. For obtaining this prize Timothy and every other Christian has been called, that is the real object of their lives, Philippians 3:14. This argument possessed all the more weight, since Timothy had professed his faith in Christ and in the certainty of eternal life in a confession before many witnesses. St. Paul is most probably referring to the confession made by Timothy at the time of his Baptism and reception into the congregation. For even in those early days a special baptismal confession was in use. This was a good, a fine, an excellent confession, both its content and its significance elevating it above all confessions with a mere worldly content. Since, moreover, many witnesses, very likely the entire congregation, had been present at the time of his making his confession of faith, he should remember also the obligation toward these Christian brothers and sisters, and not lightly set aside the responsibility resting upon him. These words are so important that they should be heeded also in our days by every catechumen or confirmand, both before and after the special rite by which he joins the congregation as a communicant member.

The matter is of such importance to Paul as to make him add a very impressive exhortation: I charge thee before God, who quickens all things, and Christ Jesus, who before Pontius Pilate testified the good confession, that thou keep the commandment immaculate, irreproachable, until the revelation of our Lord Jesus Christ. It is in the form of a serious, emphatic, cordial exhortation, of an earnest charge, that Paul addressed his pupil at this point. He adjures him before, in the sight of, God, of whom he says that He gives life to all things. God is the Source of all life, both physical and spiritual; Timothy, therefore, having received his spiritual life from God, may be assured that the same Lord will continue to keep him by His power unto life everlasting. But Paul not only reminds Timothy of God and His quickening strength, but also of his Savior Christ Jesus, whose frank confession as to His person and office during the trial before the Roman governor Pontius Pilate is an example for all Christians of all times. These two facts should be the reasons influencing and strengthening Timothy to keep the commandment, the sum of the entire body of Christian doctrine entrusted to him, immaculate, pure, uncontaminated, without the slightest admixture of error, and also irreproachable, so that no one would be able to bring a charge against him of even the slightest irregularity in his preaching. The gift of the pure doctrine is too precious to permit any careless handling. Timothy should therefore observe the charge to keep the doctrine in all purity until the revelation, the last coming, of the Lord Jesus Christ. With the second advent of Christ the Church will be transformed from the humble and militant to the glorious and triumphant state. Then also the proclamation of the Gospel-message will have an end, for then we shall see, possess, and enjoy what we have here believed.

As usual, the feeling of exaltation which takes hold of the apostle here lifts him to the point of joyous exclamation: Which in due time will show the blessed and only Powerful One, the King of kings and the Lord of lords, He alone having immortality, living in an inaccessible light, whom nobody of men has seen nor can see; to whom honor and everlasting power. Amen. The revelation of Christ will be shown; according to His human nature He will be revealed before the eyes of the astonished nations. God will set this revelation forth, cause it to be made. In due time this will be done, at the period of the world’s existence which is known only to God, having been hidden even from Christ according to His human nature in His state of humiliation. The Blessed and the only Powerful One God is called, since He is in possession of the fulness of heavenly bliss and happiness, and since He is, in His essence, almighty, the Sovereign, the Lord, or, as Paul continues to explain, the King of kings and the Lord of lords. All people that dwell on earth, no matter whether they bear the title and exercise the power of unlimited monarchs over millions of subjects, sink into insignificance beside Him. He alone has immortality; He is the only one in whom this attribute is a quality of His essence; He is the Source of everlasting life. He lives in a light of heavenly glory, which is inaccessible to mere human beings, to mortal sinners. The very reflection of the divine glory is unbearable to human eyes, Exodus 34:30; much less will they be able to look into the glory of the divine essence itself. No man’s eyes have seen nor will see the glory of the great God of heaven, not on this side of eternity. And yet the apostle breaks forth into a deliberate doxology, saying that both glory and eternal strength should be given to Him. Our praise and adoration of His wonderful essence will continue throughout eternity, long after we have changed the mortal hull of our body into the glorified body of heavenly majesty. This is most certainly true.

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Verses 17-21

Final admonitions and conclusion

The admonition which Timothy is to address to the rich people of the world is by no means a mere postscript, but shows the application of the doctrinal exposition in the early part of this chapter. Of the desire to get rich quickly and its dangerous consequences the apostle had treated; to the rich themselves he says: Those that are rich in this present world-period charge not to be proud-minded, not to have their hope rest on the uncertainty of riches, but upon the living God, who offers everything to us richly for enjoyment. St. Paul speaks of the rich in this present period of the world, of men that are wealthy in the goods pertaining to this temporal life. These goods are for the moment only, they are transitory, they are vain. For that reason the wealthy people should not be supercilious, proud-minded, a vice to which they are peculiarly addicted. In reality, they have nothing to be proud of, for their possessions are merely entrusted to them by God for a season, and they are transitory and evanescent. How foolish for them to indulge in sinful pride! Another thought brought out by the apostle is this, that the wealthy should not rest their hope on the uncertainty of their wealth. The riches of this present world are an uncertain quantity, subject to rapid change, gained to-day, lost to-morrow. To place one’s hope and confidence in wealth is to place it on an uncertain, deceitful foundation. Instead, the rich people should let their hope rest in God, who is not a dead idol like the money which these people adore, but is the living God, the God and Fountain of life. He it is that offers and provides us with all that we need in this life, and in rich measure at that. As a rule, we receive far more than we actually and absolutely need and can use; we are able not only to satisfy our immediate wants, but also to enjoy the gifts of God in quantities above our actual needs. How foolish, then, for men to put their trust in riches!

Instead of this the apostle admonishes that the rich of this world prove themselves faithful stewards of the gifts entrusted to their care: To do good, to be rich in good works, to be liberal, ready to share, laying down for themselves a good foundation for the future, that they may take hold on the real life. The apostle uses synonymous expressions in order to emphasize his point. The rich people, as stewards of God’s gifts to them, should be ready with the proper conduct toward men in all circumstances of life. They will therefore excel, be especially rich, in good works which may be done with the aid of money and earthly goods: that is a wealth which far surpasses that of mere money. They should be liberal, generous, where the need is shown to exist; they should be cheerfully willing to be of service to their neighbor at all times. In this way they will gather for themselves true treasures, such as have a lasting value, beyond the transitoriness of this present age and world, Luke 16:9; Luke 6:35; Proverbs 19:17. Every gift that comes from a heart full of true love, all assistance that flows from real interest in our neighbor’s welfare, is a jewel in the eyes of God. He, therefore, that has many deeds of true kindness to his credit will have a large treasure standing in his name, a capital bearing interest in the best sense of the word. On the Great Day, when the Lord will render to every man his account, He will pay interest of mercy to him that was rich in good works, and he will be able to lay hold on eternal life. What an inducement to us to trust in Him as our faithful and gracious God, to fear, love, and trust in Him, to show Him our gratitude by never forgetting or forsaking our neighbor in any case of real want! ^■884

The apostle cannot close without addressing a most urgent and cordial call to his pupil: O Timothy, guard what is entrusted to thee, strictly avoiding profane and vain disputations and contradictions of what is falsely called knowledge. Timothy had been entrusted with the precious gift of the Gospel and its pure proclamation; he had, indeed, been charged to preach it in its full power and purity. As a faithful guardian he should now watch over this treasure lest it become contaminated in the interest of false unionism or weak compliance with liberalism. To do this, Timothy was to avoid the profane and senseless disputings and babblings of which Paul had spoken in the body of his letter, 1 Timothy 1:4; 1 Timothy 4:7. Such empty word-quarrels and vain talk as that which was indulged in by the false teachers invariably degrades the truth of salvation and profanes the holy name of God and Christ. And in this case they were not satisfied with such an attitude, but actually had the temerity to come out with contradictions of the truth. These stilted arguments and the system based upon them they called true knowledge. But it was not even a good imitation; it was abominable philosophy, without proper understanding and discrimination. In the case of such people the apostle’s advice teaches the only correct attitude, namely, that of aloofness; the best plan is to ignore them entirely. State the truth of Scriptures briefly, succinctly, clearly, and do not begin to argue a philosophy falsely so called.

How necessary such a warning is at all times appears from the apostle’s remark: Which some professing have gone astray concerning the faith. There is always danger that shallow natures may be influenced by the show of wisdom presented by teachers of the class described by the apostle. Some there are to whom the soundness of the old catechism-truths does not appeal, who have ears itching for something new all the time. But it is dangerous to listen to the arguments of the errorists, to heed their plausible speculations. A person indulging in this pastime will quickly find himself on the way to eternal damnation. The faith that saves clings entirely and alone to the knowledge of Jesus Christ, the Savior of the world, and to His redemption. All other understanding in the field of religion is secondary and, if combined with human speculations, dangerous.

Paul’s final greeting to Timothy and also to the congregation in his charge was: Grace with you! If the grace, the unmerited favor of God the Father, in His Son Jesus Christ, is in and with the Christians, then they are in need of no other spiritual gift; for this grace assures them of the fulness of heavenly bliss and glory, world without end. Amen.

Summary

The apostle gives rules of conduct for slaves, warns against covetousness, and shows the advantages of contentment, urges Timothy to give a good account of himself as a soldier of Christ, includes a charge to the rich, and closes with a final admonition to firmness and a personal greeting.