# commentaries

text:
First [&#960; &#961; &#969; &#964; &#969;] Not the chief sinner, but the representative instance of God's longsuffering applied to a high - handed transgressor. It is explained by pattern.<p/>All longsuffering [&#964; &#951; &#957; &#945; &#960; &#945; &#963; &#945; &#957; &#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#957;]. More correctly, "all his longsuffering." The A. V. misses the possessive force of the article. For longsuffering see on be patient, <a href='B:660 5:7'>Jas 5:7</a>. The form apav occurs as an undisputed reading only once in Paul, <a href='B:560 6:13'>Eph 6:13</a>, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective pav or apav is without parallel in Paul.<p/>Pattern [&#965; &#960; &#959; &#964; &#965; &#960; &#969; &#963; &#953; &#957;]. Or, ensample. Only here and <a href='B:620 1:13'>2Ti 1:13</a>. o LXX o Class. An example of the writer's fondness for high - sounding compounds. Paul uses tupov.<p/>To them. The A. V. conveys the sense more clearly than Rev. "Of them," which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an ensample for their benefit.<p/>Believe [&#960; &#953; &#963; &#964; &#949; &#965;. &#949; &#953; &#957;]. This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, <a href='B:610 1:11'>1Ti 1:11</a>; <a href='B:630 1:3'>Tit 1:3</a>, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In <a href='B:610 3:16'>1Ti 3:16</a>, passive, of Christ believe d on in the world. In <a href='B:620 1:12'>2Ti 1:12</a>, of God the Father, in whom the writer confides to keep the trust committed to him. In <a href='B:630 3:8'>Tit 3:8</a>, of belief in God. With ejpi upon and the dative, <a href='B:520 9:33'>Rom 9:33</a>; <a href='B:520 10:11'>Rom 10:11</a>; <a href='B:670 2:6'>1Pe 2:6</a> (all citations), and <a href='B:520 4:18'>Rom 4:18</a>; <a href='B:490 24:25'>Luk 24:25</a>.<p/>Unto life everlasting [&#949; &#953; &#962; &#950; &#969; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. Better, eternal life. See additional not on <a href='B:600 1:9'>2Th 1:9</a>. The conception of life eternal is not limited to the future life (as von Soden). Godliness has promise of the life which now is, as well as of that which is to come (<a href='B:610 4:8'>1Ti 4:8</a> ). The promise of eteral life (<a href='B:620 1:1'>2Ti 1:1</a> ) and the words who brought life and immortality to light through the gospel (<a href='B:620 1:10'>2Ti 1:10</a> ) may fairly be taken to cover the present life.


text:
King eternal [&#946; &#945; &#963; &#953; &#955; &#949; &#953; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit. the king of the ages. Only here and <a href='B:730 14:3'>Rev 14:3</a>. Comp. <a href='B:650 1:2'>Heb 1:2</a>; <a href='B:650 11:3'>Heb 11:3</a>. In LXX, Tob. 6 10. For kindred expressions in LXX, see <a href='B:20 14:18'>Exo 14:18</a>; <a href='B:90 13:13'>1Sa 13:13</a>; <a href='B:230 9:7'>Psa 9:7</a>; <a href='B:230 28:10'>Psa 28:10</a>; <a href='B:230 73:12'>Psa 73:12</a>; <a href='B:230 144:13'>Psa 144:13</a>; <a href='B:230 145'>Psa 145:0</a>. See also additional note on <a href='B:600 1:9'>2Th 1:9</a>.<p/>Immortal [&#945; &#966; &#952; &#945; &#961; &#964; &#969;]. Lit. Incorruptible. In Paul, applied to God only, <a href='B:520 1:23'>Rom 1:23</a>.<p/>Invisible [&#945; &#959; &#961; &#964; &#969;]. Applied to God, <a href='B:580 1:15'>Col 1:15</a>; <a href='B:650 11:27'>Heb 11:27</a>. The only wise God [&#956; &#959; &#957; &#969; &#952; &#949; &#969;]. Wise should be omitted. Rend. The only God. Sofw wise was interpolated from <a href='B:520 16:27'>Rom 16:27</a> - the only instance in which Paul applies the term to God. Comp. <a href='B:720 1:4'>Jud 1:4</a>; <a href='B:720 1:25'>Jud 1:25</a>; <a href='B:490 5:21'>Luk 5:21</a>; <a href='B:660 5:4'>Jas 5:4</a>; <a href='B:660 5:4'>Jas 5:4</a>.<p/>Honor and glory [&#964; &#953; &#956; &#951; &#954; &#945; &#953; &#948; &#959; &#958; &#945;]. This combination in doxology only here and <a href='B:730 5:12'>Rev 5:12</a>; <a href='B:730 5:13'>Rev 5:13</a>. Comp. <a href='B:730 4:9'>Rev 4:9</a>. In doxologies Paul uses only doxa glory, with the article, the glory, and with to whom or to him. (Be).<p/>Forever and ever [&#949; &#953; &#962; &#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit unto the aeons of the aeons. The formula in Paul, <a href='B:520 16:26'>Rom 16:26</a>; <a href='B:550 1:5'>Gal 1:5</a>; <a href='B:570 4:20'>Phi 4:20</a>. Also in Hebrews and 1 Peter, and often in Revelation The doxology as a whole is unique in N. T.


text:
This charge [&#964; &#945; &#965; &#964; &#951; &#957; &#964; &#951; &#957; &#960; &#945; &#961; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957;]. See on ver. T It refers to what follows, that thou might'st war, etc.<p/>I commit [&#960; &#945; &#961; &#945; &#964; &#953; &#952; &#949; &#956; &#945; &#953;]. The verb in the active voice means to place beside. In the middle, to deposit or intrust. Only once in Paul, <a href='B:530 10:27'>1Co 10:27</a>. Comp. <a href='B:670 4:19'>1Pe 4:19</a>.<p/>According to the prophecies which went before on thee [&#954; &#945; &#964; &#945; &#964; &#945; &#962; &#960; &#961; &#959; &#945; &#947; &#959; &#965; &#963; &#945; &#962; &#949; &#960; &#953; &#963; &#949; &#960; &#961; &#959; &#966; &#951; &#964; &#949; &#953; &#945; &#962;]. Const, according to with I commit : which went before is to be taken absolutely, and not with on thee : const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is : "I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee." Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See <a href='B:520 12:6'>Rom 12:6</a>; <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 13:2'>1Co 13:2</a>; <a href='B:530 13:8'>1Co 13:8</a>; xiv. 6, 2<a href='B:530 12:28'>1Co 12:28</a>; <a href='B:560 4:11'>Eph 4:11</a>, prophets come next after apostles in the list of those whom God has appointed in the church. In <a href='B:560 2:20'>Eph 2:20</a>, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to <a href='B:610 4:14'>1Ti 4:14</a>, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Proagein to go before is not used by Paul. In the Pastorals and Heb. it appears only as an intransitive verb, and so in the only instance in <a href='B:490 18:39'>Luk 18:39</a>. In Acts always transitive, to bring forth. See <a href='B:510 12:6'>Act 12:6</a>; <a href='B:510 16:30'>Act 16:30</a>; <a href='B:510 17:5'>Act 17:5</a>; <a href='B:510 25:26'>Act 25:26</a>. That by them [&#953; &#957; &#945; &#949; &#957; &#945; &#965; &#964; &#945; &#953; &#962;]. %Ina that denoting the purport of the charge. By them [&#949; &#957;], lit. in them; in their sphere, or, possibly, in the power of these.<p/>Thou mightiest war a good warfare [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#951; - &#964; &#951; &#957; &#954; &#945; &#955; &#951; &#957; &#963; &#964; &#961; &#945; &#964; &#949; &#953; &#945; &#957;]. More correctly, the good warfare. Strateia war - fare once by Paul, <a href='B:540 10:4'>2Co 10:4</a>. Not flight [&#956; &#945; &#967; &#951; &#957;], but covering all the particulars of a soldier's service.


text:
Holding [&#949; &#967; &#969; &#957;]. Not merely having, but holding fast, as in <a href='B:620 1:13'>2Ti 1:13</a>.<p/>Faith and a good conscience [&#960; &#953; &#963; &#964; &#953; &#957; &#954; &#945; &#953; &#945; &#947; &#945; &#952; &#951; &#957; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957;]. The phrase good conscience is not in Paul, although suneidhsiv is a Pauline word. The phrase appears once in <a href='B:510 23:1'>Act 23:1</a> ), and twice in <a href='B:670 2:16'>1Pe 2:16</a>; <a href='B:670 2:21'>1Pe 2:21</a> ). In Hebrews evil [&#960; &#959; &#957; &#951; &#961; &#945; &#962;] conscience and fair [&#954; &#945; &#955; &#951; &#957;] conscience; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:510 13:18'>Act 13:18</a>. The combination faith and good conscience is peculiar to the Pastorals. Comp. <a href='B:610 3:9'>1Ti 3:9</a>.<p/>Which [&#951; &#957;]. Referring to God conscience.<p/>Having put away [&#945; &#960; &#969; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. The A. V. is not strong enough. Better, having thrust from them. It implies willful violence against conscience. Twice in Paul, <a href='B:520 11:1'>Rom 11:1</a>; <a href='B:520 11:2'>Rom 11:2</a>, and three times in Acts.<p/>Concerning faith have made shipwreck [&#960; &#949; &#961; &#953; &#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957; &#949; &#957; &#945; &#965; &#945; &#947; &#951; &#963; &#945; &#957;]. Better, "concerning the faith made shipwreck." For a similar use of peri concerning, see <a href='B:510 19:25'>Act 19:25</a>; <a href='B:490 10:40'>Luk 10:40</a>; <a href='B:610 6:21'>1Ti 6:21</a>; <a href='B:620 2:18'>2Ti 2:18</a>; <a href='B:620 3:8'>2Ti 3:8</a>. It is noteworthy that peri with the accusative occurs only once in Paul (<a href='B:570 2:23'>Phi 2:23</a> ). Nauagein to make shipwreck only here and <a href='B:540 11:25'>2Co 11:25</a>. Nautical metaphors are rare in Paul's writings.


text:
Hymenaeus and Alexander. Comp. <a href='B:620 2:17'>2Ti 2:17</a>; <a href='B:620 4:14'>2Ti 4:14</a>.<p/>Have delivered unto Satan [&#960; &#945; &#961; &#949; &#948; &#969; &#954; &#945; &#964; &#969; &#963; &#945; &#964; &#945; &#957; &#945;]. See on <a href='B:530 5:5'>1Co 5:5</a>.<p/>They may learn [&#960; &#945; &#953; &#948; &#949; &#965; &#952; &#969; &#963; &#953;]. Neither A. V. nor Rev. Gives the true force of the word, which is, may be taught by punishment or disciplined. See on <a href='B:560 6:4'>Eph 6:4</a>.


text:
I exhort [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#969;]. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>.<p/>First of all [&#960; &#961; &#969; &#964; &#959; &#957; &#960; &#945; &#957; &#964; &#969; &#957;]. Connect with I exhort. The only instance of this phrase in N. T.<p/>Supplications be made [&#960; &#959; &#953; &#949; &#953; &#963; &#952; &#945; &#953; &#948; &#949; &#951; &#963; &#949; &#953; &#962;]. The phrase occurs <a href='B:490 5:33'>Luk 5:33</a>; <a href='B:570 1:4'>Phi 1:4</a>. o LXX o Class. Dehsiv is petitionary prayer. Proseuch prayer is limited to prayer to God, while dehsiv may be addressed to men. The two are associated, <a href='B:610 5:5'>1Ti 5:5</a> : the inverse order, <a href='B:560 6:18'>Eph 6:18</a>; <a href='B:570 4:6'>Phi 4:6</a>.<p/>Intercessions [&#949; &#965; &#957; &#964; &#949; &#965; &#958; &#949; &#953; &#962;]. Only here and ch. 4 5. LXX, 2 Macc. 4 8. The verb ejntugcanein, commonly rendered to make intercession, <a href='B:520 8:27'>Rom 8:27</a>; <a href='B:520 8:34'>Rom 8:34</a>; <a href='B:520 11:2'>Rom 11:2</a>; and uJperentugcanein to intercede in behalf of, <a href='B:520 8:26'>Rom 8:26</a>. The verb signifies to fall in with a person; to draw near so as to converse familiarly. Hence, enteuxiv is not properly intercession in the accepted sense of that term, but rather approach to God in free and familiar prayer. Entugcanein in the passages cited is not to make intercession, but to intervene, interfere. Thus in <a href='B:520 8:26'>Rom 8:26</a>, it is not that the Spirit pleads in our behalf, but that he throws himself into our case; takes part in it. So <a href='B:650 8:25'>Heb 8:25</a> : not that Jesus is ever interceding for us, but that he is eternally meeting us at every point, and intervening in al our affairs for our benefit. In ejnteuxeiv here the idea of interposition is prominent : making prayers a factor in relations with secular rulers.


text:
Kings [&#946; &#945; &#963; &#953; &#955; &#949; &#969; &#957;]. In Paul only <a href='B:540 11:32'>2Co 11:32</a>.<p/>That are in authority [&#964; &#969; &#957; &#949; &#957; &#965; &#960; &#949; &#961; &#959; &#967; &#951; &#959; &#957; &#964; &#969; &#957;]. Uperoch authority only here and <a href='B:530 2:1'>1Co 2:1</a>. Several times in LXX Originally, projection, prominence : metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after 133 B. 100, at Pergamum. Paul has the phrase ejx ousiai uJperecousai higher powers, <a href='B:520 13:1'>Rom 13:1</a>; and oiJ uJperecontev those in high places is found Wisd. 6 5.<p/>We may lead [&#948; &#953; &#945; &#947; &#969; &#956; &#949; &#957;]. Past o. Comp. <a href='B:630 3:3'>Tit 3:3</a>.<p/>Quiet and peaceable [&#951; &#961; &#949; &#956; &#959; &#957; &#954; &#945; &#953; &#951; &#963; &#965; &#967; &#953; &#959; &#957;]. Hremov, N. T. o. In class. Only the adverb hjrema quietly. Hsuciov tranquil, o P. Only here and <a href='B:670 3:4'>1Pe 3:4</a>. In LXX once, <a href='B:290 66:2'>Isa 66:2</a>. Hremov denotes quiet arising fro the absence of outward disturbance : hJouciov tranquillity arising from within. Thus, ajnhr hJsuciov is the composed, discreet, self - contained man, who keeps himself from rash doing : hremov ajnhr is he who is withdrawn from outward disturbances. Hence, hremov here may imply keeping aloof from political agitation's and freedom from persecutions.<p/>Honesty [&#963; &#949; &#956; &#957; &#959; &#964; &#951; &#964; &#953;]. Better, gravity. Honesty, according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department, decency, decorum. So Shakespeare : "He is of a noble strain, of approved valor and confirmed honesty" (Much Ado, 21). This noun and the kindred adjective semnov only in the Pastorals, except <a href='B:570 4:8'>Phi 4:8</a>. The adjective signifies reverend or venerable; exhibiting a dignity which arises from moral elevation, and thus invites reverence. In LXX it is used to characterize the name of God (2 Macc. 6 28); the words of wisdom (<a href='B:240 8:6'>Pro 8:6</a> ); the words of the pure (<a href='B:240 15:26'>Pro 15:26</a> ). Godliness [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945;] see on <a href='B:670 1:3'>1Pe 1:3</a>, and sound doctrine, <a href='B:610 1:10'>1Ti 1:10</a>. o P. Mostly in the Pastorals.


text:
Acceptable [&#945; &#960; &#959; &#948; &#949; &#954; &#964; &#959; &#957;] Past o. Compare ajpodoch acceptation, ch. 1 15, and Paul's eujrosdektov acceptable, <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:520 14:31'>Rom 14:31</a>; <a href='B:540 6:2'>2Co 6:2</a>; <a href='B:540 7:12'>2Co 7:12</a>.


text:
Who will have all men to be saved [&#959; &#962; &#960; &#945; &#957; &#964; &#945; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#965; &#962; &#952; &#949; &#955; &#949; &#953; &#963; &#969; &#952; &#951; &#957; &#945; &#953;]. Lit, who willeth all men, etc. As who, or seeing that he, giving the ground of the previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. Qelei willeth, marking a determinate purpose.<p/>Come to the knowledge of the truth [&#949; &#953; &#962; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962; &#949; &#955; &#952; &#949; &#953; &#957;]. The phrase only here and <a href='B:620 3:7'>2Ti 3:7</a>. Epignwsiv is a favorite Pauline word. See on <a href='B:520 3:20'>Rom 3:20</a>; <a href='B:580 1:9'>Col 1:9</a>; <a href='B:610 2:4'>1Ti 2:4</a>; <a href='B:610 4:3'>1Ti 4:3</a>. It signifies advanced or full knowledge. The difference between the simple gnwsiv and the compound word is illustrated in <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 1:28'>Rom 1:28</a>, and <a href='B:530 13:12'>1Co 13:12</a>. In N. T. always of the knowledge of things ethical or divine, and never ascribed to God. For ajlh. qeia truth, see on sound doctrine, ch. 1 10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See <a href='B:530 13:12'>1Co 13:12</a>; <a href='B:570 3:8'>Phi 3:8</a>; <a href='B:660 17:3'>Jas 17:3</a>. The latter is more in accord with the general drift of teaching in these Epistles.


text:
For [&#947; &#945; &#961;]. The universality of the grace is grounded in the unity of God. Comp. <a href='B:520 3:30'>Rom 3:30</a>. One divine purpose for all implies one God who purposes.<p/>One God. These Epistles deal much with the divine attributes. See <a href='B:610 1:17'>1Ti 1:17</a>; <a href='B:610 6:13'>1Ti 6:13</a>; <a href='B:610 6:15'>1Ti 6:15</a>; <a href='B:610 6:16'>1Ti 6:16</a>; <a href='B:610 3:156'>1Ti 3:156</a>; <a href='B:610 4:10'>1Ti 4:10</a>; <a href='B:620 2:13'>2Ti 2:13</a>; <a href='B:630 1:2'>Tit 1:2</a>. Mediator [&#956; &#949; &#963; &#953; &#964; &#951; &#962;] See on <a href='B:550 3:19'>Gal 3:19</a>. The word twice in Paul, <a href='B:550 3:29'>Gal 3:29</a>; <a href='B:550 3:20'>Gal 3:20</a>, once of Moses and once generally. In Hebrews always of Christ; <a href='B:650 8:6'>Heb 8:6</a>; <a href='B:650 9:15'>Heb 9:15</a>; <a href='B:650 12:24'>Heb 12:24</a>. This is the only instance in the pastorals. As the one God, so the one mediato implies the extension of the saving purpose to all.<p/>The man Christ Jesus. The phrase only here.


text:
Who gave himself [&#959; &#948; &#959; &#965; &#962; &#949; &#945; &#965; &#964; &#959; &#957;]. The phrase with the simple verb only here, <a href='B:550 1:4'>Gal 1:4</a>, and <a href='B:630 2:14'>Tit 2:14</a>. Paul uses the compound verb paradidonai, <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:560 5:2'>Eph 5:2</a>; <a href='B:560 5:25'>Eph 5:25</a>. Comp. <a href='B:520 8:32'>Rom 8:32</a>. Ransom [&#945; &#957; &#964; &#953; &#955; &#965; &#964; &#961; &#959; &#957;]. N. T. o. o LXX o Class. Lutron ransom, <a href='B:470 20:28'>Mat 20:28</a>; <a href='B:480 10:45'>Mar 10:45</a>, applied to Christ's life given for many. But neither this nor any of its kindred words is used by Paul. He uses ajpolutrwsiv, but that means the act not the means of redemption.<p/>For all [&#965; &#960; &#949; &#961;]. Uper does not mean instead of [&#945; &#957; &#964; &#953;]. See on <a href='B:520 5:6'>Rom 5:6</a>. Any idea of exchange or substitution which may be implied, resides in ajntilutron; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement.<p/>To be testified in due time [&#964; &#959; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#953; &#962; &#953; &#948; &#953; &#959; &#953; &#962;]. Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus marturion testimony is in apposition with the whole preceding sentence, and not with ransom only. Marturion is used sometimes simply as witness or testimony (<a href='B:470 8:4'>Mat 8:4</a>; <a href='B:480 6:11'>Mar 6:11</a> ) : sometimes specially of the proclamation of the gospel, as <a href='B:470 24:14'>Mat 24:14</a>; <a href='B:510 4:33'>Act 4:33</a>; <a href='B:590 1:10'>1Th 1:10</a>. The apostles are said, marturein to bear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (<a href='B:530 14:15'>1Co 14:15</a> ). In <a href='B:530 1:6'>1Co 1:6</a>, marturion tou Cristou is practically = the gospel. In <a href='B:600 1:10'>2Th 1:10</a>, to marturion hJmwn ejf' uJmav our testimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See <a href='B:500 1:7'>Joh 1:7</a>. The exact phrase kairoiv ijdioiv in its own times, only in the Pastorals, here, ch. 6 15; <a href='B:630 1:3'>Tit 1:3</a>. In <a href='B:550 6:9'>Gal 6:9</a> kairw ijdiw in due time. Comp. <a href='B:550 4:4'>Gal 4:4</a>.


text:
I am ordained [&#949; &#964; &#949; &#952; &#951; &#957; &#949; &#947; &#969;]. Better, Iwas appointed. See on. <a href='B:500 14:16'>Joh 14:16</a>.<p/>A preacher [&#954; &#951; &#961; &#965; &#958;]. Lit. a herald. See on <a href='B:680 2:5'>2Pe 2:5</a>. Paul does not use the noun, but the kindred verb khrussein to proclaim or preach is very common in his writings. See <a href='B:520 10:8'>Rom 10:8</a>; <a href='B:530 1:23'>1Co 1:23</a>; <a href='B:540 4:5'>2Co 4:5</a>; <a href='B:570 1:15'>Phi 1:15</a>, etc.<p/>I speak the truth in Christ and lie not. Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of <a href='B:520 9:1'>Rom 9:1</a>.<p/>A teacher of the Gentiles [&#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#962; &#949; &#952; &#957; &#969; &#957;]. Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See <a href='B:530 12:28'>1Co 12:28</a>; <a href='B:560 4:11'>Eph 4:11</a>. He calls himself ejqnwn ajpostolov apostle of the Gentiles (<a href='B:520 11:13'>Rom 11:13</a> ); leitourgov Cristou Ihsou eijv ta eqnh minister of Christ Jesus to the Gentiles (<a href='B:520 14:16'>Rom 14:16</a> ); and desmiov tou Cristou Ihsou uJper uJmwn twn ejqnwn prisoner of Jesus Christ for you Gentiles (<a href='B:560 3:1'>Eph 3:1</a> ).<p/>In faith and verity [&#949; &#957; &#960; &#953; &#963; &#964; &#949; &#953; &#954; &#945; &#953; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Or faith and truth. The combination only here. Paul has sincerity and truth (<a href='B:530 5:8'>1Co 5:8</a> ), and sanctification of the Spirit and faith of the truth (<a href='B:600 2:13'>2Th 2:13</a> ). The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apostolic function is discharged : that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.


text:
I will [&#946; &#959; &#965; &#955; &#959; &#956; &#945; &#953;]. Better, I desire. See on <a href='B:470 1:9'>Mat 1:9</a>, and comp. <a href='B:570 1:12'>Phi 1:12</a>. Paul's word is qelw I will. See <a href='B:520 16:19'>Rom 16:19</a>; <a href='B:530 7:32'>1Co 7:32</a>; <a href='B:530 10:20'>1Co 10:20</a>; <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:530 14:19'>1Co 14:19</a>, etc.<p/>Everywhere [&#949; &#957; &#960; &#945; &#957; &#964; &#953; &#964; &#959; &#960; &#969;]. Lit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately.<p/>Lifting up holy hands [&#949; &#960; &#945; &#953; &#961; &#959; &#957; &#964; &#945; &#962; &#959; &#963; &#953; &#959; &#965; &#962; &#967; &#949; &#953; &#961; &#945; &#962;]. The phrase is unique in N. T. o LXX Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb ejpairein to raise, twice in Paul, <a href='B:540 10:5'>2Co 10:5</a>; <a href='B:540 11:20'>2Co 11:20</a>; but often in Luke. Osiouv holy, o P. See on <a href='B:490 1:75'>Luk 1:75</a>.<p/>Without wrath and doubting [&#967; &#969; &#961; &#953; &#962; &#959; &#961; &#947; &#951; &#962; &#954; &#945; &#953; &#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#969; &#957;]. The combination only here. Orgh is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in <a href='B:560 4:31'>Eph 4:31</a>; <a href='B:580 3:8'>Col 3:8</a>. Dialogismov in N. T. habitually in the plural, as here. The only exception is <a href='B:490 9:46'>Luk 9:46</a>; <a href='B:490 9:47'>Luk 9:47</a>. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as <a href='B:570 2:14'>Phi 2:14</a>. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered.


text:
In like manner [&#969; &#963; &#945; &#965; &#964; &#969; &#962;]. The writer's thought is still running upon the public assemblies for worship.<p/>Adorn themselves [&#954; &#959; &#963; &#956; &#949; &#953; &#957; &#949; &#945; &#965; &#964; &#945; &#962;]. Kosmein adorn, o P. Of female adornment, <a href='B:670 3:5'>1Pe 3:5</a>; <a href='B:730 21:2'>Rev 21:2</a>. In <a href='B:470 25:7'>Mat 25:7</a>, of trimming the lamps. From kosmov order, so that the primary meaning is to arrange. Often in LXX and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul treats this subject <a href='B:530 11:5'>1Co 11:5</a> ff. In modest apparel [&#949; &#957; &#954; &#945; &#964; &#945; &#963; &#968; &#959; &#955; &#951; &#954; &#959; &#963; &#956; &#953; &#969;]. Katastolh N. T. o. Once in LXX, <a href='B:290 61:3'>Isa 61:3</a>. Opinions differ as to the meaning. Some apparel, others guise or deportment = katasthma demeanour, <a href='B:630 2:3'>Tit 2:3</a>. There seems, on the whole, to be no sufficient reason for departing from the rendering of A. V. and Rev. 97 Kosmiw modest, seemly, Past o. Note the word - play, kosmein kosmiw.<p/>With shamefacedness and sobriety [&#956; &#949; &#964; &#945; &#945; &#953; &#948; &#959; &#965; &#962; &#954; &#945; &#953; &#963; &#969; &#966; &#961; &#959; &#963; &#965; &#957; &#951; &#962;]. Aidwv N. T. o. (aijdouv in <a href='B:650 12:28'>Heb 12:28</a> is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of aijscunh shame, though used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, 2 1 23). Hence it is connected in Homer with militaly discipline (II 5:531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, 2 24 208;<a href='B:380 1'>Oba 1:0</a> 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between aijscunh and aijdwv : aijdwv representing a respectful and reverent attitude toward another, while aijscunh was the sense of shame on account of wrong doing. Thus, "one aiJudeitai is respectful to his father, but aijscunetai is ashamed because he has been drunk." 98 Trench (N. T. Synon. &#167; 19) remarks that "aijdwv is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the aijscunh. Let the man who is restrained by aijscunh alone be insured against the outward disgrace which he fears his act will entail,. and he will refrain from it no longer." 99 The A. V. shame. facedness is a corruption of the old English shamefastness. So Chaucer :<p/>Schamefast chastite. " Knight's T. 2057.<p/>Shakespeare :<p/>"'Tis a blushing shamefast spirit that mutinies in a man's bosom." Richard 3 1 4.<p/>It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Swfrosunh sobrietys o P. Once in <a href='B:510 26:25'>Act 26:25</a>. The kindred verb swfronein to be of sound mind, <a href='B:520 12:3-5'>Rom 12:3-5</a>; <a href='B:540 5:13'>2Co 5:13</a>; <a href='B:630 2:6'>Tit 2:6</a>. Several representatives of this family of words appear in the Pastorals, and with the exception of swfrosunh and swfronein, nowhere else in N. T. Such are swfronizein to be soberminded (<a href='B:630 2:4'>Tit 2:4</a> ); swfronismov discipline (<a href='B:620 1:7'>2Ti 1:7</a> ); swfronwv soberly (<a href='B:630 2:12'>Tit 2:12</a> ); swfrwn soberminded (<a href='B:610 3:2'>1Ti 3:2</a> ). The word is compounded of saov or swv safe, sound, and frhn mind. It signifies entire command of the passions and desires; a self - control which holds the rein over these. So Aristotle (Rhet. 1 9) : The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins. "Comp. 4 Macc. 1 31. Euripides calls it" the fairest gift of the gods "(Med. 632). That it appears so rarely in N. T. is, as Trench remarks," not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God. " The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness.<p/>With broidered hair [&#949; &#957; &#960; &#955; &#949; &#947; &#956; &#945; &#963; &#953; &#957;]. Lit. with plaitinys. N. T. o. Rend. with braided hair. Broidered is a blunder owing to a confusion with broided, the older form of braided.<p/>So Chaucer :<p/>"Hir yelow heer was broyded in a tresse, Bihinde hir bak, a yerde long, I gesse." Knight's T. 1049 f<p/>Costly array [&#953; &#956; &#945; &#964; &#953; &#963; &#956; &#969; &#960; &#959; &#955; &#965; &#964; &#949; &#955; &#949; &#953;]. Neither word in Paul. Imatismov, signifies clothing in general. Polutelhv costly occurs only three times in N. T.


text:
Professing [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#956; &#949; &#957; &#945; &#953; &#962;]. In the sense of professing only in the Pastorals. In <a href='B:630 1:2'>Tit 1:2</a>, and everywhere else in N. T. it means promise. See <a href='B:510 7:5'>Act 7:5</a>; <a href='B:520 4:21'>Rom 4:21</a>; <a href='B:550 3:19'>Gal 3:19</a>, etc.<p/>Godliness [&#952; &#949; &#959; &#963; &#949; &#946; &#949; &#953; &#945; &#957;]. N. T. o. Several times in LXX The adjective qeosebhv worshipping God, <a href='B:500 9:31'>Joh 9:31</a>. It is = eujsebeia. See ver. 2. Const. by good works with professing godliness : omit the parenthesis which - godliness; take which [&#959;] as = with that which [&#949; &#957; &#964; &#959; &#965; &#964; &#969; &#959;] and construe it with adorn. The whole will then read : "That women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, or gold, or pearls, or costly array, but (adorn themselves) with that which becometh women professing godliness through good works." 100


text:
Learn [&#956; &#945; &#957; &#952; &#945; &#957; &#949; &#964; &#969;]. Comp. <a href='B:530 14:35'>1Co 14:35</a>.<p/>In silence [&#949; &#957; &#951; &#963; &#965; &#967; &#953; &#945;]. See on peaceable, ver. 2. Rev, renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. <a href='B:530 14:34'>1Co 14:34</a>. The word is used in the sense of silence, <a href='B:510 22:2'>Act 22:2</a> : with the broader meaning quietness in <a href='B:600 3:12'>2Th 3:12</a>.


text:
Suffer [&#949; &#960; &#953; &#964; &#961; &#949; &#960; &#969;]. Lit. turn over to; thence, permit. See <a href='B:530 14:34'>1Co 14:34</a>.<p/>Usurp authority [&#945; &#965; &#952; &#949; &#957; &#964; &#949; &#953; &#957;]. N. T. o. o LXX, o Class. It occurs in late ecclesiastical writers. The kindred noun aujqenthv one who does a thing with his own hand, Wisd. 12 6, and also in Herodotus, Euripides, and Thucyelides. Auqentia right, 3 Macc. 2 29. The verb means to do a thing one's self; hence, to exercise authority. The A. V. usurp authority is a mistake. Rend. to have or exercise dominion over.


text:
Was formed [&#949; &#960; &#955; &#945; &#963; &#952; &#951;]. Comp. <a href='B:520 9:20'>Rom 9:20</a>. Strictly of one working in soft substances, as a potter in clay; moulding or shaping. Often in Class. and LXX


text:
Was not deceived [&#959; &#965; &#954; &#951; &#960; &#945; &#964; &#951; &#952; &#951;]. Once in Paul, <a href='B:560 5:6'>Eph 5:6</a>. Comp. <a href='B:540 11:3'>2Co 11:3</a>. Rev. beguiled. As it is evident that Adam was beguiled, the interpreters have tried many ways of explaining the expression, either by supplying prwtov first, or by saying (as Bengel) that the woman did not deceive the man, but persuaded him; or by supplying by the serpent, or so long as he was alone; or by saying that Eve was directly and Adam indirectly deceived.<p/>Being deceived [&#949; &#958; &#945; &#960; &#945; &#964; &#951; &#952; &#949; &#953; &#963; &#945;]. completely or thoroughly beguiled. Was in the transgression [&#949; &#957; &#960; &#945; &#961; &#945; &#946; &#945; &#963; &#949; &#953; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. A. V. misses the force of gegonen. Ginesqai ejn often signifies the coming or falling into a condition, as <a href='B:510 12:11'>Act 12:11</a>; <a href='B:510 22:17'>Act 22:17</a>; <a href='B:730 1:10'>Rev 1:10</a>; <a href='B:530 2:3'>1Co 2:3</a>; <a href='B:540 3:7'>2Co 3:7</a>; <a href='B:590 2:5'>1Th 2:5</a>. Rend. hath fallen into transgression.


text:
She shall be saved in childbearing [&#963; &#969; &#952; &#951; &#963; &#949; &#964; &#945; &#953; &#948; &#953; &#945; &#964; &#951; &#962; &#964; &#949; &#954; &#957; &#959; &#947; &#959; &#957; &#953; &#945; &#962;]. Better, "through the childbearing."<p/>(1) Saved is used in the ordinary N. T. sense.<p/>(2) She shall be saved is set over against hath fallen into transgression.<p/>(3) It is difficult to see what is the peculiar saving virtue of childbearing.<p/>(4) The subject of swqhsetai shall be saved is the same as that of ejn parabasei gegonen hath fallen into transgression.<p/>A common explanation is that gunh is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural,; ' if they continue. "She, though she fell into transgression, shall be saved by the childbearing" (<a href='B:10 3:15'>Gen 3:15</a> ); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. Teknogonia child bearing, N. T. o. o LXX, o Class. Comp. teknogonein to bear children, <a href='B:610 5:14'>1Ti 5:14</a>. The expression is utterly un - Pauline.<p/>If they continue [&#949; &#945; &#957; &#956; &#949; &#953; &#957; &#969; &#963; &#953; &#957;]. They, the woman regarded collectively or as including her descendants. Tho promise does not exempt them from the cultivation of Christian virtues and the discharge of Christian duties. Sanctification [&#945; &#947; &#953; &#945; &#963; &#956; &#969;]. A Pauline word; but the triad, faith, love, sanctification, is unique in N. T.


text:
This is a true saying [&#960; &#953; &#963; &#964; &#959; &#962; &#959; &#955; &#959; &#947; &#959; &#962;]. Better, faithful is the saying. See on ch. <a href='B:610 1:15'>1Ti 1:15</a>.<p/>Desire [&#959; &#961; &#949; &#947; &#949; &#964; &#945; &#953;]. Better, seeketh. Only here, ch. 6 10, and <a href='B:650 11:16'>Heb 11:16</a>. Originally to stretchv forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ejpiqumei immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word orexiv with its terrible meaning in <a href='B:520 1:27'>Rom 1:27</a>.<p/>The office of a bishop [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#951; &#962;]. o P. Episkopov superintendent, overseer, by Paul only in <a href='B:570 1:1'>Phi 1:1</a>. The fundamental idea of the sword is overseeing. The term ejpiskopov was not furnished by the gospel tradition : it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (<a href='B:530 12:28'>1Co 12:28</a>; <a href='B:560 4:11'>Eph 4:11</a> ). Its adoption came about in a natural way. Just as senatus, gerousia and presbuterov passed into official designations through the natural association of authority with age, so ejpiskopov would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O. T. There are but two passages in LXX where the word has any connection with religious worship, <a href='B:40 4:16'>Num 4:16</a>; <a href='B:120 11:18'>2Ki 11:18</a>. It is applied to God (<a href='B:220 20:29'>Job 20:29</a> ), and in N. T. to Christ (<a href='B:670 2:25'>1Pe 2:25</a> ). It is used of officers in the army and of overseers of workmen. The prevailing O. T. sense of ejpiskoph is visitation for punishment, inquisition, or numbering. 101 He desireth [&#949; &#960; &#953; &#952; &#965; &#956; &#949; &#953;]. See on <a href='B:670 1:12'>1Pe 1:12</a>.


text:
Blameless [&#945; &#957; &#949; &#960; &#953; &#955; &#951; &#956; &#960; &#964; &#959; &#957;]. Or without reproach : one who cannot be laid hold of [&#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953; &#957;] : who gives no ground for accusation. o P. Only in<p/>1st Timothy.<p/>The husband of one wife [&#956; &#953; &#945; &#962; &#947; &#965; &#957; &#945; &#953; &#954; &#959; &#962; &#945; &#957; &#948; &#961; &#945;]. Comp. ver. 12; <a href='B:630 1:6'>Tit 1:6</a>. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce ?<p/>The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See <a href='B:520 7:2'>Rom 7:2</a>; <a href='B:520 7:3'>Rom 7:3</a>; <a href='B:530 7:39'>1Co 7:39</a>; <a href='B:530 8:8'>1Co 8:8</a>; <a href='B:530 8:9'>1Co 8:9</a>, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. <a href='B:610 5:9'>1Ti 5:9</a>, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (<a href='B:530 7:1'>1Co 7:1</a>; <a href='B:530 7:7'>1Co 7:7</a>; <a href='B:530 7:26'>1Co 7:26</a>; <a href='B:530 7:34'>1Co 7:34</a>; <a href='B:530 7:37'>1Co 7:37</a>; <a href='B:530 7:38'>1Co 7:38</a> ). In this the Pastoral writer does not follow him (see <a href='B:610 2:15'>1Ti 2:15</a>; <a href='B:610 3:4'>1Ti 3:4</a>; <a href='B:610 3:12'>1Ti 3:12</a>; <a href='B:610 4:3'>1Ti 4:3</a>; <a href='B:610 5:10'>1Ti 5:10</a>; <a href='B:610 5:14'>1Ti 5:14</a> ). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in <a href='B:530 7:2'>1Co 7:2</a>; <a href='B:530 7:9'>1Co 7:9</a>, is given in <a href='B:610 5:11-14'>1Ti 5:11-14</a>. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (<a href='B:610 3:2'>1Ti 3:2</a>; <a href='B:610 3:12'>1Ti 3:12</a>; <a href='B:630 1:6'>Tit 1:6</a> ), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (<a href='B:610 2:15'>1Ti 2:15</a> ). While Paul advises against second marriages (<a href='B:530 7:8'>1Co 7:8</a>; <a href='B:530 7:9'>1Co 7:9</a>; <a href='B:530 7:27'>1Co 7:27</a>; <a href='B:530 7:39'>1Co 7:39</a>; <a href='B:530 7:40'>1Co 7:40</a> ), in the Pastorals emphasis is laid only on the remarriage of church - officers and churchwidows. In the Pastorals we see a reflection of the conditions of the earlier post - apostolic age, when a non - Pauline asceticism was showing itself (see <a href='B:610 4:3'>1Ti 4:3</a>; <a href='B:610 4:4'>1Ti 4:4</a>; <a href='B:610 4:8'>1Ti 4:8</a>; <a href='B:630 1:15'>Tit 1:15</a> ). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasised by Tertullian, and by Athenagoras, who called second marriage "a specious adultery" [&#949; &#965; &#960; &#961; &#949; &#960; &#951; &#962; &#956; &#959; &#953; &#967; &#949; &#953; &#945;]. 102 Vigilant (nhfalion). Only in the Pastorals. See ver. 11, and <a href='B:630 2:2'>Tit 2:2</a>. o LXX The kindred verb nhfein means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, nafe kai memnas ajpistein be wary and remember not to be credulous. See on <a href='B:590 5:6'>1Th 5:6</a>. In N. T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A. V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A. V. in ver. 11 and <a href='B:630 2:2'>Tit 2:2</a>, in the metaphorical sense as opposed to youthful levity.<p/>Of good behavior [&#954; &#959; &#963; &#956; &#953; &#959; &#957;]. o P. Only here and <a href='B:610 2:9'>1Ti 2:9</a>, see note. Rend. orderly.<p/>Given to hospitality [&#966; &#953; &#955; &#959; &#958; &#949; &#957; &#959; &#957;]. o P. Comp. <a href='B:630 1:8'>Tit 1:8</a>; <a href='B:670 4:9'>1Pe 4:9</a>. See note on pursuing hospitality, <a href='B:520 12:13'>Rom 12:13</a>.<p/>Apt to teach [&#948; &#953; &#948; &#945; &#954; &#964; &#953; &#954; &#959; &#957;]. o P. Only here and <a href='B:620 2:24'>2Ti 2:24</a>. o LXX, o Class. In the Pastorals the function of teaching pertains to both Bishops and Elders (see <a href='B:610 5:17'>1Ti 5:17</a>; <a href='B:630 1:9'>Tit 1:9</a> ). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ejpiskopov. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 A. D.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii. xv).


text:
Given to wine [&#960; &#945; &#961; &#959; &#953; &#957; &#959; &#957;]. Only here and <a href='B:630 1:7'>Tit 1:7</a>. The verb paroinein to behave ill at wine, to treat with drunken violence, is found in Xenophon, Aeschines, Aristophanes, and Aristotle. Once in LXX, <a href='B:290 41:12'>Isa 41:12</a>. Rev. renders brawler, which is not definite enough. Better, quarrelsome over wine. See Aristoph. Acharn. 981 : paroiniov ajnhr efu which Frere renders "behaved in such a beastly way." Cicero, ad Att 10 10, uses paroinikwv = insolently.<p/>Striker [&#960; &#955; &#951; &#954; &#964; &#951; &#957;]. Only here and <a href='B:630 1:7'>Tit 1:7</a>. Some soften down the meaning into a pugnacious or combative person. In any case, it is a peculiar state of things which calls out such admonitions to Bishops. Not greedy of filthy lucre. Omit.<p/>Patient [&#949; &#960; &#953; &#949; &#953; &#954; &#951;]. Better, forbearing. The word occurs <a href='B:570 4:5'>Phi 4:5</a>, and ejpieikia forbearance in <a href='B:540 10:1'>2Co 10:1</a>, where it is associated with prauthv meekness. From eijkov reasonable. Hence, not unduly rigorous; not making a determined stand for one's just due. In <a href='B:670 2:18'>1Pe 2:18</a>; <a href='B:660 3:17'>Jas 3:17</a>, it is associated with ajgaqov kindly, and eujpeiqhv easy to be entreated. It occurs in LXX<p/>Not a brawler [&#945; &#956; &#945; &#967; &#959; &#957;]. Better, not contentious.<p/>Not covetous [&#945; &#966; &#953; &#955; &#945; &#961; &#947; &#965; &#961; &#959; &#957;]. Only here and <a href='B:650 13:5'>Heb 13:5</a>. o LXX, o Class. Filargurov money - loving, <a href='B:490 16:14'>Luk 16:14</a>; <a href='B:620 3:2'>2Ti 3:2</a>. Rend. not a money - lover. The word for covetous is pleonekthv. For the distinction see on <a href='B:520 1:29'>Rom 1:29</a>.<p/>This admonition is cited by some writers in support of the view that the original ejpiskopov was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life. 103


text:
That ruleth [&#960; &#961; &#959; &#953; &#963; &#964; &#945; &#956; &#949; &#957; &#959; &#957;]. Mostly in the Pastorals, but also in <a href='B:520 12:8'>Rom 12:8</a>; <a href='B:590 5:12'>1Th 5:12</a>. The participle means placed in front. Here in a general sense, but in <a href='B:590 1:5'>1Th 1:5</a> of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age.<p/>Having in subjection [&#949; &#967; &#959; &#957; &#964; &#945; &#949; &#957; &#965; &#960; &#959; &#964; &#945; &#947; &#951;]. The phrase is unique in N. T. Upotagh subjection is a Pauline word : see <a href='B:540 9:13'>2Co 9:13</a>; <a href='B:550 2:5'>Gal 2:5</a>. o LXX


text:
Shall he take care of [&#949; &#960; &#953; &#956; &#949; &#955; &#951; &#963; &#949; &#964; &#945; &#953;]. Only here and <a href='B:490 10:34'>Luk 10:34</a>.


text:
Novice [&#957; &#949; &#959; &#966; &#965; &#964; &#959; &#957;]. N. T. o. From neov new and futon a plant. Comp. <a href='B:530 3:6'>1Co 3:6</a>; <a href='B:530 3:7'>1Co 3:7</a>; <a href='B:470 14:13'>Mat 14:13</a>. Hence, a new convert, a neophyte. Comp. in LXX <a href='B:220 14:9'>Job 14:9</a>; <a href='B:230 127:3'>Psa 127:3</a>; <a href='B:230 143:12'>Psa 143:12</a>; <a href='B:290 5:7'>Isa 5:7</a>. Chrysostom explains it as newly catechised [&#957; &#949; &#959; &#954; &#945; &#964; &#951; &#967; &#951; &#964; &#959; &#962;]; but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized [&#957; &#949; &#959; &#946; &#945; &#960; &#964; &#953; &#963; &#964; &#959; &#962;]. After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give neofutov a Fayum papyrus of the second century A. D., of newly - planted palm trees. Comp. LXX, <a href='B:230 127:3'>Psa 127:3</a> : "Thy sons as neofuta ejlaiwn plants of olives."<p/>Being lifted up with pride [&#964; &#965; &#966; &#969; &#952; &#949; &#953; &#962;]. Only in the Pastorals. See ch. <a href='B:610 6:4'>1Ti 6:4</a>; <a href='B:620 3:4'>2Ti 3:4</a>. The verb means primarily to make a smoke : hence, metaphorically, to blind with pride or conceit. Neither A. V. nor Rev. puffied up, preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as the result of pride.<p/>Fall into condemnation [&#949; &#953; &#962; &#954; &#961; &#953; &#956; &#945; &#949; &#956; &#960; &#949; &#963; &#951;]. Krima in N. T. usually means judgment. The word for condemnation is katakrima. See especially <a href='B:520 5:16'>Rom 5:16</a>, where the two are sharply distinguished. Comp. <a href='B:470 7:2'>Mat 7:2</a>; <a href='B:510 24:25'>Act 24:25</a>; <a href='B:520 2:2'>Rom 2:2</a>; <a href='B:520 5:18'>Rom 5:18</a>; <a href='B:530 6:7'>1Co 6:7</a>. However, krima occasionally shades off into the meaning condemnation, as <a href='B:520 3:8'>Rom 3:8</a>; <a href='B:660 3:1'>Jas 3:1</a>. See on go to law, <a href='B:530 6:7'>1Co 6:7</a>, and on <a href='B:530 11:29'>1Co 11:29</a>. Krima is a Pauline word; but the phrase ejmpiptein eijv krima to fall into judgment is found only here.<p/>Of the devil [&#964; &#959; &#965; &#948; &#953; &#945; &#946; &#959; &#955; &#959; &#965;]. See on <a href='B:470 4:1'>Mat 4:1</a>, and on Satan, <a href='B:590 2:18'>1Th 2:18</a>. Paul uses diabolov only twice, <a href='B:560 4:27'>Eph 4:27</a>; <a href='B:560 6:11'>Eph 6:11</a>. Commonly Satan. The use of diabolov as an adjective is peculiar to the Pastorals (see <a href='B:610 3:11'>1Ti 3:11</a>; <a href='B:620 3:3'>2Ti 3:3</a>; <a href='B:630 2:3'>Tit 2:3</a> ), and occurs nowhere else in N. T., and not in LXX The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In <a href='B:730 12:10'>Rev 12:10</a> Satan is called the accuser of the brethren. In <a href='B:530 5:5'>1Co 5:5</a>; <a href='B:610 1:20'>1Ti 1:20</a>, men are given over to Satan for judgment. In ver. 7 the genitive diabolou is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. <a href='B:720 1:9'>Jud 1:9</a>; <a href='B:680 2:11'>2Pe 2:11</a> ), the snare of the devil (comp. <a href='B:620 2:26'>2Ti 2:26</a> ), and the judgment of the devil.


text:
A good report [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#957; &#954; &#945; &#955; &#951; &#957;]. Comp. <a href='B:510 6:3'>Act 6:3</a>. Not only does kalov occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16 instances in Paul, there is but one in which kalov is not used substantively (<a href='B:520 7:16'>Rom 7:16</a> ), while in the Pastorals it is, almost without exception, used adjectively. Marturian, better testimony. Comp. <a href='B:630 1:13'>Tit 1:13</a>. Not in Paul, who uses marturion.<p/>Of them which are without [&#945; &#960; &#959; &#964; &#969; &#957; &#949; &#958; &#969; &#952; &#949; &#957;]. Exwqen only once in Paul (<a href='B:540 7:6'>2Co 7:6</a> ), and oiJ exwqen nowhere in Paul, and only here in Pastorals. Paul's phrase is oJ exw : see <a href='B:530 5:12'>1Co 5:12</a>; <a href='B:530 5:13'>1Co 5:13</a>; <a href='B:540 4:16'>2Co 4:16</a>; <a href='B:590 4:12'>1Th 4:12</a>.<p/>Reproach [&#959; &#957; &#949; &#953; &#948; &#953; &#963; &#956; &#959; &#957;]. By Paul in <a href='B:520 14:3'>Rom 14:3</a> only here in Pastorals : three times in Hebrews.<p/>Snare [&#960; &#945; &#947; &#953; &#948; &#945;]. Comp. ch. <a href='B:610 6:9'>1Ti 6:9</a>; <a href='B:620 2:26'>2Ti 2:26</a>. In Paul, <a href='B:520 11:9'>Rom 11:9</a>, see note. Both reproach and snare govern diabolou.


text:
Deacons. The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of <a href='B:570 1:1'>Phi 1:1</a>, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii, xliv) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in <a href='B:510 6:1-6'>Act 6:1-6</a>. The terms diakonov and diakonia are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Diakonia is used of the service of the apostles, <a href='B:510 1:25'>Act 1:25</a>; <a href='B:510 6:4'>Act 6:4</a>. Diakonov is used of Paul and Apollos (<a href='B:530 3:5'>1Co 3:5</a> ); of Christ (<a href='B:550 2:17'>Gal 2:17</a>; <a href='B:520 14:8'>Rom 14:8</a> ); of the civil ruler (<a href='B:520 13:4'>Rom 13:4</a> ); of ministers of Satan (<a href='B:540 11:15'>2Co 11:15</a> ). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word diakonov does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.<p/>In like manner [&#969; &#963; &#945; &#965; &#964; &#969; &#962;]. Rare in Paul (<a href='B:520 8:26'>Rom 8:26</a>; <a href='B:530 11:25'>1Co 11:25</a> ). Frequent in Pastorals.<p/>Grave [&#963; &#949; &#956; &#957; &#959; &#965; &#962;]. In Paul only <a href='B:570 4:8'>Phi 4:8</a>. See on semnothv gravity, <a href='B:610 2:2'>1Ti 2:2</a>.<p/>Double - tongued [&#948; &#953; &#955; &#959; &#947; &#959; &#965; &#962;]. N. T. o. o LXX, o Class. Saying one thing and meaning another, and making different representations to different people about the same thing.<p/>Given to much wine [&#959; &#953; &#957; &#969; &#960; &#959; &#955; &#955; &#969; &#960; &#961; &#959; &#963; &#949; &#967; &#959; &#957; &#964; &#945; &#962;]. Seeon <a href='B:610 1:4'>1Ti 1:4</a>. Total abstinence is not enjoined, even on a deacon. Comp. <a href='B:610 5:23'>1Ti 5:23</a>.<p/>Greedy of filthy lucre [&#945; &#953; &#963; &#967; &#961; &#959; &#954; &#949; &#961; &#948; &#949; &#953; &#962;]. N. T. o. o LXX The adverb aijscrokerdwv in a base, gain - greedy way, <a href='B:670 5:2'>1Pe 5:2</a>. From aijscrov disgraceful and kerdov gain. Comp. Hdt 1:187 : eij mh aplhstov te eav crhmatwn kai aijscrokerdhv if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ontev aijscrokerdeiv kai dieirwnoxenoi sordidly greedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.


text:
The mystery of the faith [&#964; &#959; &#956; &#965; &#963; &#964; &#951; &#961; &#953; &#959; &#957; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. The phrase N. T. '. In the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on <a href='B:600 2:7'>2Th 2:7</a>. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. <a href='B:520 16:25'>Rom 16:25</a>; <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:580 1:26'>Col 1:26</a>; <a href='B:530 2:7'>1Co 2:7</a>. For the faith see on <a href='B:550 1:23'>Gal 1:23</a>, and comp. Introduction to these Epistles, 6<p/>In a pure conscience [&#949; &#957; &#954; &#945; &#952; &#945; &#961; &#945; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#953;]. Comp. <a href='B:620 1:3'>2Ti 1:3</a>; <a href='B:620 1:5'>2Ti 1:5</a>; <a href='B:620 1:19'>2Ti 1:19</a>. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (ch. 4 1, 2). The passage illustrates the peculiar treatment of "faith" in these Epistles, in emphasising its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See <a href='B:620 1:9'>2Ti 1:9</a>; <a href='B:620 2:1'>2Ti 2:1</a>; <a href='B:630 3:5'>Tit 3:5</a>. Nonetheless, there is a strong and habitual emphasis on good works (see <a href='B:610 2:10'>1Ti 2:10</a>; <a href='B:610 5:10'>1Ti 5:10</a>; <a href='B:610 6:18'>1Ti 6:18</a>; <a href='B:620 2:21'>2Ti 2:21</a>; <a href='B:620 3:17'>2Ti 3:17</a>; <a href='B:630 1:16'>Tit 1:16</a>; <a href='B:630 2:7'>Tit 2:7</a>; <a href='B:630 2:14'>Tit 2:14</a>; <a href='B:630 3:1'>Tit 3:1</a>; <a href='B:630 3:8'>Tit 3:8</a>; <a href='B:630 3:14'>Tit 3:14</a> ), and faith is placed in a series of practical duties (see <a href='B:610 1:5'>1Ti 1:5</a>; <a href='B:610 1:14'>1Ti 1:14</a>; <a href='B:610 2:15'>1Ti 2:15</a>; <a href='B:610 4:12'>1Ti 4:12</a>; <a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:610 1:19'>1Ti 1:19</a>; <a href='B:610 2:7'>1Ti 2:7</a>; <a href='B:610 3:9'>1Ti 3:9</a>; <a href='B:610 6:11'>1Ti 6:11</a>; <a href='B:620 2:22'>2Ti 2:22</a>; <a href='B:620 3:10'>2Ti 3:10</a> ). "Holding the mystery of the faith in a pure conscience" is a significant association of faith with ethics. As Weiss puts it : "It is as if the pure conscience were the vessel in which the mystery of the faith is preserved." The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see <a href='B:610 6:4'>1Ti 6:4</a>; <a href='B:620 2:23'>2Ti 2:23</a>; <a href='B:630 3:9'>Tit 3:9</a> ), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See <a href='B:500 7:17'>Joh 7:17</a>.


text:
These also [&#954; &#945; &#953; &#959; &#965; &#964; &#959; &#953; &#948; &#949;]. As well as the Bishops. No mention is made of a proving of the Bishops, but this may be fairly assumed. Comp. not a novice, ver. 6.<p/>Be proved [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#963; &#952; &#969; &#963; &#945; &#957;]. Common in Paul; only here in Pastorals. See on <a href='B:670 1:7'>1Pe 1:7</a>. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in ver. 8. Comp. <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:620 2:2'>2Ti 2:2</a>. Let them use the office of a deacon [&#948; &#953; &#945; &#954; &#959; &#957; &#949; &#953; &#964; &#969; &#963; &#945; &#957;]. Much better, let them serve as deacons. In this sense only in the Pastorals. Comp. ver. 13. 104 The verb is very common in N. T.<p/>Being blameless [&#945; &#957; &#949; &#947; &#954; &#955; &#951; &#964; &#959; &#953; &#959; &#957; &#964; &#949; &#962;]. Rather, unaccused : if no charge be preferred against them. In Paul, <a href='B:530 1:8'>1Co 1:8</a>; <a href='B:580 1:22'>Col 1:22</a>. Comp. <a href='B:630 1:6'>Tit 1:6</a>; <a href='B:630 1:7'>Tit 1:7</a>. It is a judicial term. The participle ontev signifies provided they are.


text:
Their wives [&#947; &#965; &#957; &#945; &#953; &#954; &#945; &#962;]. Probably correct, although some find a reference to an official class of women - deaconesses (so Ellicott, Holtzmann, Alford). But the injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at ver. 12; and if an official class were intended we should expect something more specific than gunaikav women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into disrepute.


text:
Purchase [&#960; &#949; &#961; &#953; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#945; &#953;]. Only here, <a href='B:490 17:33'>Luk 17:33</a>, and <a href='B:510 20:28'>Act 20:28</a> On which see note. Purchase is unfortunate from the point of modern usage; but it is employed in its original sense of to win, acquire, without any idea of a bargain. So Bacon, <a href='B:150 4:14'>Ezr 4:14</a> : "There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like." And Shakespeare :<p/>"Then, as my gift and thine own acquisition Worthily purchased, take my daughter." Temp 4 1, 14<p/>Rend. acquire or obtain for themselves.<p/>A good degree [&#946; &#945; &#952; &#956; &#959; &#957; &#954; &#945; &#955; &#959; &#957;]. Baqmov, N. T. o. Primarily, a step. In LXX, <a href='B:90 5:5'>1Sa 5:5</a>; Sir. 6 36, a threshold : <a href='B:120 20:9'>2Ki 20:9</a>, a degree on the dial. In ecclesiastical writers, order, grade, rank : see, for instance, Eusebius, H. E. 7 15. Also degree of relationship or affinity. Here the word apparently means a position of trust and influence in the church; possibly a promotion from the diaconate to the episcopate. Others (as De Wette, Eillicott, Pfleiderer) refer it to a high grade in the future life, which Holtzmann sarcastically describes as a ladder - round in heaven (eine Staffel im Himmel). John the Scholar, known as Climacus, a monk of the latter half of the sixth century, and Abbot of the Sinai Convent, wrote a mystical work entitled Klimax tou Paradeisou the Ladder of Paradise. The ladder, according to him, had thirty rounds.<p/>Boldness [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957;]. Primarily, free and bold speaking; speaking out every word [&#960; &#945; &#957;, &#961; &#951; &#956; &#945;]. Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals : several times in Paul, as <a href='B:540 3:12'>2Co 3:12</a>; <a href='B:540 7:4'>2Co 7:4</a>; <a href='B:570 1:20'>Phi 1:20</a>. The phrase pollh parrhsia much boldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere.<p/>In faith. Connect with boldness only. It designates the boldness as distinctively Christian, founded on faith in Christ


text:
Shortly [&#949; &#957; &#964; &#945; &#967; &#949; &#953;]. The adverbial phrase once in Paul, <a href='B:520 16:20'>Rom 16:20</a> : only here in Pastorals. Several times in Luke and Acts, and twice in Revelation. 105


text:
I tarry long [&#946; &#961; &#945; &#948; &#965; &#957; &#969;]. Only here and <a href='B:680 3:9'>2Pe 3:9</a>.<p/>Thou oughtest to behave thyself [&#948; &#949; &#953; &#945; &#957; &#945; &#963; &#964; &#961; &#949; &#966; &#949; &#963; &#952; &#945; &#953;]. The verb ajnastrefesqai only here in Pastorals. In Paul, <a href='B:540 1:12'>2Co 1:12</a>; <a href='B:560 2:3'>Eph 2:3</a>. The reference is not to Timothy's conduct as the A. V. impliest but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on conversation, <a href='B:670 1:15'>1Pe 1:15</a>.<p/>House of God [&#959; &#953; &#954; &#969; &#952; &#949; &#959; &#965;]. An O. T. phrase, used of the temple. More frequently, house of the Lord [&#954; &#965; &#961; &#953; &#959; &#965;]; see <a href='B:110 3:1'>1Ki 3:1</a>; <a href='B:110 6:1'>1Ki 6:1</a>; <a href='B:130 22:2'>1Ch 22:2</a>; <a href='B:130 22:11'>1Ch 22:11</a>; <a href='B:130 29:2'>1Ch 29:2</a>, etc. Applied to the church only here. Paul has oijkeiouv thv pistewv Hebrews householders of the faith (<a href='B:550 6:10'>Gal 6:10</a> ), and oijkeioi tou qeou householders of God (<a href='B:560 2:19'>Eph 2:19</a> ), signifying members of the church. Christians are called naov qeou sanctuary of God (<a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 3:17'>1Co 3:17</a>; <a href='B:540 6:16'>2Co 6:16</a> ); and the apostles are oijkonomoi household stewards (<a href='B:530 4:1'>1Co 4:1</a> ). So of a Bishop (<a href='B:630 1:7'>Tit 1:7</a> ). See also <a href='B:650 3:6'>Heb 3:6</a>.<p/>Church [&#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945;]. See on <a href='B:590 1:1'>1Th 1:1</a>.<p/>Pillar and ground of the truth [&#963; &#964; &#965; &#955; &#959; &#962; &#954; &#945; &#953; &#949; &#948; &#961; &#945; &#953; &#969; &#956; &#945; &#964; &#951; &#962; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. Stulov. pillar, in Paul only <a href='B:550 2:9'>Gal 2:9</a>. In <a href='B:730 3:12'>Rev 3:12</a>; <a href='B:730 10:1'>Rev 10:1</a>. Edraiwma stay, prop, better than ground. N. T. o. o LXX, o Class. The kindred adjective eJdaiov firm, stable, <a href='B:530 7:37'>1Co 7:37</a>; <a href='B:530 14:58'>1Co 14:58</a>; <a href='B:580 1:23'>Col 1:23</a>. These words are in apposition with church. 106 The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to eJdraiwma the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support. 107


text:
Without controversy [&#959; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957; &#969; &#962;]. Lit. confessedly. N. T. o. The mystery of godliness [&#964; &#959; &#964; &#951; &#962; &#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#962; &#956; &#965; &#963; &#964; &#951; &#961; &#953; &#959; &#957;].<p/>(a) The connection of thought is with the truth (ver. 15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness.<p/>(b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (<a href='B:520 6:10'>Rom 6:10</a> ). See ch. <a href='B:610 1:15'>1Ti 1:15</a>; <a href='B:610 2:5'>1Ti 2:5</a>; <a href='B:580 1:26'>Col 1:26</a>; <a href='B:580 1:27'>Col 1:27</a>. According to the Fourth Gospel, Christ is himself the truth (<a href='B:500 14:6'>Joh 14:6</a> ). The mystery of godliness is the substance of piety = mystery of the faith (ver. 9).<p/>(c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ.<p/>(d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great [&#956; &#949; &#947; &#945;] means important, weighty, as <a href='B:560 5:32'>Eph 5:32</a>.<p/>God [&#952; &#949; &#959; &#962;]. But the correct reading is ov who. 108 The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.<p/>Was manifest [&#949; &#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. More correctly, was manifested. The verb is used <a href='B:500 1:2'>Joh 1:2</a>; <a href='B:650 9:26'>Heb 9:26</a>; <a href='B:670 1:20'>1Pe 1:20</a>; <a href='B:690 3:5'>1Jn 3:5</a>; <a href='B:690 3:8'>1Jn 3:8</a>, of the historical manifestation of Christ; and of the future coming of Christ in <a href='B:580 3:4'>Col 3:4</a>; <a href='B:670 5:4'>1Pe 5:4</a>; <a href='B:690 3:2'>1Jn 3:2</a>.<p/>In the flesh [&#949; &#957; &#963; &#945; &#961; &#954; &#953;]. Comp. <a href='B:500 1:14'>Joh 1:14</a>; <a href='B:690 4:2'>1Jn 4:2</a>; <a href='B:700 1:7'>2Jn 1:7</a>; <a href='B:520 1:3'>Rom 1:3</a>; <a href='B:520 8:3'>Rom 8:3</a>; <a href='B:520 9:5'>Rom 9:5</a>. Sarx flesh only here in Pastorals.<p/>Justified in the Spirit [&#949; &#948; &#953; &#954; &#945; &#953; &#969; &#952; &#951; &#949; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. The verb dikaioun, so familiar in Paul's writings, is found in the Pastorals only here and <a href='B:630 3:7'>Tit 3:7</a>. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as <a href='B:470 11:19'>Mat 11:19</a>; <a href='B:490 10:29'>Luk 10:29</a>. Concerning the whole phrase it is to be said :<p/>(a) That the two clauses, manifested in the fesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ<p/>(b) That ejn in must have the same meaning in both clauses<p/>(c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality.<p/>It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. Seen of angels [&#969; &#966; &#952; &#951; &#945; &#947; &#947; &#949; &#955; &#959; &#953; &#962;]. Better, appeared unto or showed himself to, as <a href='B:470 17:3'>Mat 17:3</a>; <a href='B:490 1:11'>Luk 1:11</a>; <a href='B:510 7:2'>Act 7:2</a>; <a href='B:650 9:28'>Heb 9:28</a>. The same verb is used of the appearance of the risen Christ to different persons or parties (<a href='B:530 14:5-8'>1Co 14:5-8</a> ). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus ' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. <a href='B:570 2:10'>Phi 2:10</a>; <a href='B:560 3:10'>Eph 3:10</a>, and, in the latter passage, note the connection with; "the mystery," ver. 9.<p/>Was preached unto the Gentiles [&#949; &#954; &#951; &#961; &#965; &#967; &#952; &#951; &#949; &#957; &#949; &#952; &#957; &#949; &#963; &#953; &#957;]. Better, among the nations., There is no intention of emphasising the distinction between the Jews and other nations.<p/>Was believed on in the world [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#952; &#951; &#949; &#957; &#954; &#959; &#963; &#956; &#969;]. For a similar construction see <a href='B:600 1:10'>2Th 1:10</a>. With Christ as subject this use of ejpisteuqh is unique.<p/>Was received up into glory [&#945; &#957; &#949; &#955; &#951; &#956; &#966; &#952; &#951; &#949; &#957; &#948; &#959; &#958; &#951;]. Better, received or taken up in glory. Analambanein is the formal term to describe the ascension of Christ (see <a href='B:510 1:2'>Act 1:2</a>; <a href='B:510 1:22'>Act 1:22</a> ), and the reference is most probably to that event. Comp. LXX, <a href='B:120 2:11'>2Ki 2:11</a>, of Elijah, and Sir. 49 14, of Enoch. En doxh in glory : with attendant circumstances of pomp or majesty, as we say of a victorious general, the entered the city in triumph. " This usage is common in N. T. See <a href='B:470 16:27'>Mat 16:27</a>; <a href='B:470 25:31'>Mat 25:31</a>; <a href='B:480 8:38'>Mar 8:38</a>; <a href='B:490 9:31'>Luk 9:31</a>; <a href='B:490 12:27'>Luk 12:27</a>; <a href='B:530 14:43'>1Co 14:43</a>; <a href='B:540 3:7'>2Co 3:7</a>; <a href='B:540 3:8'>2Co 3:8</a>; <a href='B:540 3:11'>2Co 3:11</a>; <a href='B:540 3:11'>2Co 3:11</a>; <a href='B:540 3'>2Co 3:0</a><p/>ADDITIONAL NOTE on 3 16<p/>Christ's existence before his incarnation was purely spiritual [&#949; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. He was in the form of God (<a href='B:570 2:6'>Phi 2:6</a> ) : He was the effulgence of God's glory and the express image of his substance (<a href='B:650 1:3'>Heb 1:3</a> ), and God is spirit (<a href='B:500 4:24'>Joh 4:24</a> ).<p/>From this condition he came into manifestation in the flesh [&#949; &#957; &#963; &#945; &#961; &#954; &#953;]. He became man and entered into human conditions (<a href='B:570 2:7'>Phi 2:7</a>; <a href='B:570 2:8'>Phi 2:8</a> ). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who "was in the beginning with God" (<a href='B:500 1:1'>Joh 1:1</a>; <a href='B:500 1:2'>Joh 1:2</a> ); as "the image of the invisible God" (<a href='B:580 1:15'>Col 1:15</a> ); as one with God (<a href='B:500 10:30'>Joh 10:30</a>; <a href='B:500 14:9'>Joh 14:9</a> ); as he who had all power in heaven and earth (<a href='B:470 28:18'>Mat 28:18</a> ); who was "before all things and by whom all things consist" (<a href='B:580 1:17'>Col 1:17</a> ); who was "the king of the ages" (<a href='B:610 1:17'>1Ti 1:17</a> ). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows.<p/>The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life [&#949; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;] flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (<a href='B:500 1:32'>Joh 1:32</a>; <a href='B:500 1:33'>Joh 1:33</a> ) : the words which he spake were spirit and life (<a href='B:500 6:63'>Joh 6:63</a> ) : he cast out demons in the Spirit of God (<a href='B:470 12:28'>Mat 12:28</a> ) : his whole earthly manfestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (<a href='B:490 9:20'>Luk 9:20</a> ) some of the people said "this is the Christ" (<a href='B:500 7:41'>Joh 7:41</a> ) : others suspected that he was such (<a href='B:500 4:29'>Joh 4:29</a> ). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (<a href='B:470 7:28'>Mat 7:28</a>; <a href='B:470 7:29'>Mat 7:29</a> ). Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, <a href='B:520 1:4'>Rom 1:4</a>. See also <a href='B:520 8:11'>Rom 8:11</a>. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border - line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him.<p/>In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is "the supply of the Spirit of Jesus Christ" (<a href='B:570 1:19'>Phi 1:19</a> ) : the Holy Spirit is called "the Spirit of Christ" (<a href='B:520 8:9'>Rom 8:9</a>; <a href='B:550 4:6'>Gal 4:6</a> ) : Paul identifies Christ personally with the Spirit (<a href='B:540 3:17'>2Co 3:17</a> ); and in <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:520 8:10'>Rom 8:10</a>, "Spirit of God," " Spirit of Christ, "and" Christ " are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (<a href='B:520 8:9'>Rom 8:9</a> ). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God.


text:
Now [&#948; &#949;]. Better but, since there is a contrast with the preceding confession of the norm of faith.<p/>Expressly [&#961; &#951; &#964; &#969; &#962;]. N. T. o. o LXX In express words.<p/>In the latter times [&#949; &#957; &#965; &#963; &#964; &#949; &#961; &#959; &#953; &#962; &#954; &#945; &#953; &#961; &#959; &#953; &#962;]. The phrase only here. For kairov particular sesson or junture, see on <a href='B:470 12:1'>Mat 12:1</a>; <a href='B:510 1:7'>Act 1:7</a>. Not the same as ejn ejscataiv in the last days, <a href='B:620 3:1'>2Ti 3:1</a>, which denotes the peliod closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as "the latter days."<p/>Some [&#964; &#953; &#957; &#949; &#962;]. Not, as ch. 1 3, the heretical teachers, but those whom they mislead.<p/>Shall depart from the faith [&#945; &#960; &#959; &#963; &#964; &#951; &#963; &#959; &#957; &#964; &#945; &#953; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. The phrase only here. The verb in Paul only <a href='B:540 12:8'>2Co 12:8</a>. Quite frequent in Luke and Acts. The kindred noun tasia (<a href='B:510 21:21'>Act 21:21</a>; <a href='B:600 2:3'>2Th 2:3</a> ) is almost literally transcribed in our apostasy.<p/>Seducing [&#960; &#955; &#945; &#957; &#959; &#953; &#962;]. Primarily, wandering, roving. O planov a vagabond, hence deceiver or seducer. See <a href='B:700 1:7'>2Jn 1:7</a>, and comp. oJ planwn the deceiver, used of Satan, <a href='B:730 12:9'>Rev 12:9</a>; <a href='B:730 20:10'>Rev 20:10</a>; to pneuma thv planhv the spirit of error, <a href='B:690 4:6'>1Jn 4:6</a>. Once in Paul, <a href='B:540 6:8'>2Co 6:8</a>, and in LXX, <a href='B:220 19:4'>Job 19:4</a>; <a href='B:300 23:32'>Jer 23:32</a>. Evil spirits animating the false teachers are meant.<p/>Doctrines of devils [&#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945; &#953; &#962; &#948; &#945; &#953; &#956; &#959; &#957; &#953; &#969; &#957;]. Better, teachings of demons. Comp. <a href='B:660 3:15'>Jas 3:15</a>. Didaskalia teaching often in Pastorals. A few times in Paul. See on <a href='B:610 1:10'>1Ti 1:10</a>. Daimonion demon only here in Pastorals. Very frequent in Luke : in Paul only <a href='B:530 10:20'>1Co 10:20</a>; <a href='B:530 10:21'>1Co 10:21</a>. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to.


text:
Speaking lies in hypocrisy [&#949; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#963; &#949; &#953; &#968; &#949; &#965; &#948; &#959; &#955; &#959; &#947; &#969; &#957;]. Wrong. Rend., through the hypocrisy of men that speak lies. Upokrisiv hypocrisy once in Paul, <a href='B:550 2:13'>Gal 2:13</a>, see note. See also on <a href='B:470 23:13'>Mat 23:13</a>. The phrase ejn uJpokrisei only here. Yeudologov speaking lies, N. T. o. o LXX Rare in Class.<p/>Having their conscience seared with a hot iron [&#949; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#963; &#949; &#953; &#968; &#949; &#965; &#948; &#959; &#955; &#959; &#947; &#969; &#957;] Better, branded in their own conscience. With a hot iron is superfluous. The verb N. T. o. o LXX, o Class. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (<a href='B:620 3:5'>2Ti 3:5</a> ). The brand is not on their brow, but on their conscience. Comp. <a href='B:630 1:15'>Tit 1:15</a>; <a href='B:630 3:11'>Tit 3:11</a>.


text:
Forbidding to marry and commanding to abstain from meats [&#954; &#969; &#955; &#965; &#959; &#957; &#964; &#969; &#957; &#947; &#945; &#956; &#949; &#953; &#957;, &#945; &#960; &#949; &#967; &#949; &#963; &#952; &#945; &#953; &#946; &#961; &#969; &#956; &#945; &#964; &#969; &#957;]. Kwluein, properly to hinder or check. Apecesqai to hold one's self off. In Paul, <a href='B:590 4:3'>1Th 4:3</a>; <a href='B:590 5:22'>1Th 5:22</a>; <a href='B:570 1:15'>Phi 1:15</a>. Commanding is not expressed, but is implied in forbidding.; "Bidding not to marry and (bidding) to abstain from meats." The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an aseetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 A. D.). The prohibitions above named were imposed by the later Gnosticism of the second century. Hath created [&#949; &#954; &#964; &#953; &#963; &#949; &#957;]. A common Pauline word. Only here in the Pastorals.<p/>To be received [&#949; &#953; &#962; &#956; &#949; &#964; &#945; &#955; &#951; &#956; &#968; &#953; &#957;]. Lit. for participation. N. T.. o LXX lt occurs in Plato and Aristotle.<p/>Of them which believe and know the truth [&#964; &#959; &#953; &#962; &#960; &#953; &#963; &#964; &#959; &#953; &#962; &#954; &#945; &#953; &#949; &#960; &#949; &#947; &#957; &#969; &#954; &#959; &#963; &#953; &#964; &#951; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#957;]. The dative depends on created for participation, and should be rendered; "for them which believe," etc., marking those for whom the food was created. The A. V. misses this by the rendering to be received of (by). Pistoiv and ejpegknwkosi do not denote two classes, but one. Those who believe are described as those who have full knowledge of the truth.


text:
Creature [&#954; &#964; &#953; &#963; &#956; &#945;]. Not in Paul. See <a href='B:660 1:18'>Jas 1:18</a>; <a href='B:730 5:13'>Rev 5:13</a>; <a href='B:730 8:9'>Rev 8:9</a>. A created thing. For ktisiv creation or creature, frequent in Paul, see on <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:540 5:17'>2Co 5:17</a>; <a href='B:580 1:15'>Col 1:15</a>. Ktisma in LXX, Wisd. 9 2; 13 5; 14 11; Sir. 38 34; 3 Macc. 5 11.<p/>Refused [&#945; &#960; &#959; &#946; &#955; &#951; &#964; &#959; &#957;]. Lit. thrown away. N. T. o. In ecclesiastical writings, excommunicated. On the whole verse, comp. <a href='B:510 10:15'>Act 10:15</a>; <a href='B:520 11:15'>Rom 11:15</a>; <a href='B:530 10:25'>1Co 10:25</a>; <a href='B:530 10:26'>1Co 10:26</a>; <a href='B:530 10:30'>1Co 10:30</a>; <a href='B:530 10:31'>1Co 10:31</a>.


text:
It is sanctified [&#945; &#947; &#953; &#945; &#950; &#949; &#964; &#945; &#953;]. Not declared holy, but made holy. The declaration confirms the last clause of ver. 4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (<a href='B:520 14:14'>Rom 14:14</a> ), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, <a href='B:530 7:14'>1Co 7:14</a>.<p/>By the word of God [&#948; &#953; &#945; &#955; &#959; &#947; &#959; &#965; &#952; &#949; &#959; &#965;]. That is, by the word of God as used in the prayer. Scripture is not called "the Word of God." The Word of God includes much more than Scripture : but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See <a href='B:230 145:15'>Psa 145:15</a>; <a href='B:230 145:16'>Psa 145:16</a>. The custom of grace at meat appears <a href='B:90 9:13'>1Sa 9:13</a>. Christ blessed the loaves and fishes (<a href='B:470 14:19'>Mat 14:19</a>; <a href='B:470 14:36'>Mat 14:36</a> ) : Paul on the ship gave thanks for the meal which the seamen ate (<a href='B:510 27:35'>Act 27:35</a> ). Enteuxewv prayer, see on ch. <a href='B:610 2:1'>1Ti 2:1</a>.


text:
If thou put the brethren in remembrance of these things [&#964; &#945; &#965; &#964; &#945; &#965; &#960; &#959; &#964; &#953; &#952; &#949; &#956; &#949; &#957; &#959; &#962; &#964; &#959; &#953; &#962; &#945; &#948; &#949; &#955; &#966; &#959; &#953; &#962;]. The verb only here and <a href='B:520 16:4'>Rom 16:4</a>. Lit. to put under; so almost without exception in LXX See, for instance, <a href='B:10 28:18'>Gen 28:18</a>; <a href='B:10 47:29'>Gen 47:29</a>; <a href='B:20 17:12'>Exo 17:12</a>. So <a href='B:520 16:4'>Rom 16:4</a>. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Tauta these things are those mentioned vv. 4, 5. In the Pastorals it is only here that aJudelfoi brethren means the members of the church to whose superintendent the letter is addressed. In <a href='B:620 4:21'>2Ti 4:21</a>, they are the Christians of the church from which the letter comes; in <a href='B:610 6:2'>1Ti 6:2</a>, Christians in general; and in <a href='B:610 5:1'>1Ti 5:1</a>, without any ecclesiastical sense.<p/>Minister of Jesus Christ [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. Rendering Christ himself a service by setting himself against ascetic errors. For diakonov minister see on ch. <a href='B:610 3:8'>1Ti 3:8</a>. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God : servant [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#962;] of Christ twice, and diakonov Ihsou Cristou not at all. Paul uses doulov bond - servant with Jesus Christ. See <a href='B:540 11:23'>2Co 11:23</a>; <a href='B:580 1:7'>Col 1:7</a>; and comp. <a href='B:520 1:1'>Rom 1:1</a>; <a href='B:550 1:10'>Gal 1:10</a>; <a href='B:570 1:1'>Phi 1:1</a>.<p/>Nourished up [&#949; &#957; &#964; &#961; &#949; &#966; &#959; &#956; &#949; &#957; &#959; &#962;]. Better, nourishing thyself. N. T. o. o LXX The participle indicates the means by which Timothy may become a good minister. Comp. <a href='B:650 5:12-14'>Heb 5:12-14</a>.<p/>In the words of faith. The words in which the faith - the contents of belief - finds expression. Comp. ch. <a href='B:610 6:3'>1Ti 6:3</a>; <a href='B:620 1:13'>2Ti 1:13</a>. The phrase only here. Paul has to rJhma thv pistewv the word of the faith, <a href='B:520 10:8'>Rom 10:8</a>.<p/>Whereunto thou hast attained [&#951; &#960; &#945; &#961; &#951; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#954; &#945; &#962;]. Wrong. Rend., which thou hast closely followed. Comp. <a href='B:620 3:10'>2Ti 3:10</a>. The verb means, primarily, to follow beside, to attend closely. In this literal sense not in N. T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, parakolouqwn tw noshmati qanasimw perpetually tending a mortal disease. To follow up a history or a succession of incidents, as <a href='B:490 1:3'>Luk 1:3</a>. o P. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction.


text:
Shun [&#960; &#945; &#961; &#945; &#953; &#964; &#959; &#965;]. Comp. <a href='B:30 5:11'>Lev 5:11</a>; <a href='B:620 2:23'>2Ti 2:23</a>; <a href='B:630 3:10'>Tit 3:10</a>. o P. The primary meaning is to ask as a favor (<a href='B:480 14:6'>Mar 14:6</a>; <a href='B:650 12:19'>Heb 12:19</a> ). Mostly in this sense in LXX, as <a href='B:90 20:6'>1Sa 20:6</a>; <a href='B:90 20:28'>1Sa 20:28</a>. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as 3 Macc. 6 27. To beg off, get excused, as <a href='B:490 14:18'>Luk 14:18</a>; <a href='B:490 14:19'>Luk 14:19</a>; <a href='B:490 4'>Luk 4:0</a> Macc. 11 2. To decline, refuse, avoid, as here, <a href='B:510 25:11'>Act 25:11</a>; <a href='B:650 12:25'>Heb 12:25</a>.<p/>Profane. See on ch. <a href='B:610 1:9'>1Ti 1:9</a>, and comp. ch. <a href='B:610 6:20'>1Ti 6:20</a>; <a href='B:620 2:16'>2Ti 2:16</a>; <a href='B:650 12:16'>Heb 12:16</a>.<p/>Old wives ' [&#947; &#961; &#945; &#969; &#948; &#949; &#953; &#962;]. N. T. o. o LXX From grauv an old woman, and eidov form.<p/>Fables [&#956; &#965; &#952; &#959; &#965; &#962;]. See on ch. <a href='B:610 1:4'>1Ti 1:4</a>, and comp. <a href='B:620 4:4'>2Ti 4:4</a>; <a href='B:630 1:14'>Tit 1:14</a>; <a href='B:680 1:16'>2Pe 1:16</a>.<p/>Exercise [&#947; &#965; &#956; &#957; &#945; &#950; &#949;]. o P. Only here in Pastorals. <a href='B:650 5:14'>Heb 5:14</a>; <a href='B:650 12:11'>Heb 12:11</a>; <a href='B:680 2:14'>2Pe 2:14</a>. From gumnov naked. In Class. Of training naked in gymnastic exercises; also, metaphorically, of training for or practicing an art or profession.


text:
Bodily exercise [&#951; &#963; &#969; &#956; &#945; &#964; &#953; &#954; &#951; &#947; &#965; &#956; &#957; &#945; &#963; &#953; &#945;]. With gumnasia comp. gumnaze, ver. 7. N. T. o. Swmatikov bodily only here and <a href='B:490 3:22'>Luk 3:22</a>. o LXX The adverb swmatikwv bodily - wise, <a href='B:580 2:9'>Col 2:9</a>. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. <a href='B:530 9:24-27'>1Co 9:24-27</a>. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little.<p/>Profiteth little [&#960; &#961; &#959; &#962; &#959; &#955; &#953; &#947; &#959; &#957; &#949; &#963; &#964; &#953; &#957; &#969; &#966; &#949; &#955; &#953; &#956; &#959; &#962;]. Lit. is profitable for a little. The phrase prov ojligon only here and <a href='B:660 5:14'>Jas 5:14</a>. In the latter passage it means for a little while. Comp. <a href='B:650 12:10'>Heb 12:10</a>, prov ojligav hJmerav for a few days. According to some, this is the meaning here; but against this is the antithesis prov panta unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Wfelimov useful or profitable, only in Pastorals. Comp. <a href='B:620 3:16'>2Ti 3:16</a>; <a href='B:630 3:8'>Tit 3:8</a>. o LXX<p/>Godliness [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945;]. See on ch. <a href='B:610 2:2'>1Ti 2:2</a>, and Introduction, 6<p/>Having promise [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957; &#949; &#967; &#959; &#965; &#963; &#945;]. The exact phrase only here. Comp. <a href='B:540 7:1'>2Co 7:1</a>; <a href='B:650 7:6'>Heb 7:6</a>. The participle is explanatory, since it has promise. For ejpaggelia promise see on <a href='B:510 1:4'>Act 1:4</a>.<p/>The life that now is [&#950; &#969; &#951; &#962; &#964; &#951; &#962; &#957; &#965; &#957;]. According to the strict Greek idiom, life the now. This idiom and the following, thv melloushv N. T. o. The phrase oJ nun aijwn the present aeon, <a href='B:610 6:17'>1Ti 6:17</a>; <a href='B:620 4:10'>2Ti 4:10</a>; <a href='B:630 2:12'>Tit 2:12</a>. O aijwn ou=tov this aeon, a few times in the Gospels, often in Paul, nowhere else. We have oJ aijwn oJ mellwn the aeon which is to be, and oJ aijwn oJ ejrcomenov or ejpercomenov the aeon which is coming on, in the Gospels, once in Paul (<a href='B:560 2:7'>Eph 2:7</a> ), and in Hebrews once, mellwn aijwn without the article. En tw kairw toutw in this time, of the present as contrasted with the future life, <a href='B:480 10:30'>Mar 10:30</a>; <a href='B:490 18:30'>Luk 18:30</a>. O nun kairov the now time, in the same relation, <a href='B:520 8:18'>Rom 8:18</a>. For zwh life see on <a href='B:500 1:4'>Joh 1:4</a>. The force of the genitive with ejpaggelia promise may be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (<a href='B:620 1:1'>2Ti 1:1</a> ) is life indeed, <a href='B:610 6:19'>1Ti 6:19</a>. Comp. <a href='B:670 3:10'>1Pe 3:10</a>; <a href='B:530 3:21-23'>1Co 3:21-23</a>.


text:
Therefore [&#949; &#953; &#962; &#964; &#959; &#965; &#964; &#959;]. More correctly, to this end; or with a view to this.<p/>We labor and strive [&#954; &#959; &#960; &#953; &#969; &#956; &#949; &#957; &#954; &#945; &#953; &#945; &#947; &#969; &#957; &#953; &#950; &#959; &#956; &#949; &#952; &#945;]. Both Pauline words. See on <a href='B:580 1:29'>Col 1:29</a>, where the two are found together as here. Also on kopou labor, <a href='B:590 1:3'>1Th 1:3</a>, and kopiwntav, and laboring <a href='B:590 5:12'>1Th 5:12</a>. Comp. ch. <a href='B:610 5:17'>1Ti 5:17</a>, and <a href='B:620 2:6'>2Ti 2:6</a>. Both words denote strenuous and painful effort. 111 The kai; has an ascensive force :<p/>"we labor, yea struggle."<p/>We trust in [&#951; &#955; &#960; &#953; &#954; &#945; &#956; &#949; &#957; &#949; &#960; &#953;]. Better, have set our hope on. The verb with ejpi in Pastorals, in Paul, <a href='B:520 14:12'>Rom 14:12</a>, a citation, and in <a href='B:670 1:13'>1Pe 1:13</a>.


text:
Youth [&#957; &#949; &#959; &#964; &#951; &#964; &#959; &#962;]. o P. See <a href='B:490 18:21'>Luk 18:21</a>.<a href='B:510 26:4'>Act 26:4</a>. See Introductions 7 Timothy was probably from 38 to 40 years old at this time.<p/>In word [&#949; &#957; &#955; &#959; &#947; &#969;]. Including teaching and verbal intercourse of every kind.<p/>Conversation [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951;]. Comp. <a href='B:550 1:13'>Gal 1:13</a>; <a href='B:560 4:22'>Eph 4:22</a>; <a href='B:660 3:13'>Jas 3:13</a>. A favorite word with Peter. See on <a href='B:670 1:15'>1Pe 1:15</a>.<p/>In spirit. Omit.<p/>Purity [&#945; &#947; &#957; &#953; &#945;]. Only here and ch. 5 2. Agnov pure, <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:630 2:5'>Tit 2:5</a>. In Paul, <a href='B:540 8:11'>2Co 8:11</a>; <a href='B:540 11:2'>2Co 11:2</a>; <a href='B:570 4:8'>Phi 4:8</a>. Also in James, Peter, and 1 John. Agnothv purity, <a href='B:540 6:6'>2Co 6:6</a>; <a href='B:540 11:3'>2Co 11:3</a>. o LXX, o Class. Agnov always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In <a href='B:690 3:3'>1Jn 3:3</a>, of Christ. In <a href='B:540 11:2'>2Co 11:2</a>, of virgin purity. In <a href='B:660 3:17'>Jas 3:17</a>, as a characteristic of heavenly wisdom. Agnwv purely (<a href='B:570 1:17'>Phi 1:17</a> ) -, of preaching the gospel with unmixed motives. The verb aJgnizein to purify, which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in N. T. (<a href='B:500 11:55'>Joh 11:55</a>; <a href='B:510 21:24'>Act 21:24</a>; <a href='B:510 21:26'>Act 21:26</a>; <a href='B:510 24:18'>Act 24:18</a> ). In the others (<a href='B:660 4:8'>Jas 4:8</a>; <a href='B:670 1:22'>1Pe 1:22</a>; <a href='B:690 3:3'>1Jn 3:3</a> ) it is used of purifying the heart and soul.


text:
To reading [&#945; &#957; &#945; &#947; &#957; &#969; &#963; &#949; &#953;]. Three times in N. T. See <a href='B:510 13:15'>Act 13:15</a>; <a href='B:540 3:14'>2Co 3:14</a>. The verb ajnaginwskein usually of public reading. See on <a href='B:490 4:16'>Luk 4:16</a>. So in LXX In post - classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3, 23, 20. Dr. Hatch says : "It is probable that this practice of reading with comments... may account for the coordination of 'reading' with 'exhortation' and 'teaching' in <a href='B:610 4:13'>1Ti 4:13</a>."<p/>Exhortation [&#964; &#951; &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#949; &#953;]. Often in Paul. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>, comfort, <a href='B:510 9:31'>Act 9:31</a>, and comforter, <a href='B:500 14:16'>Joh 14:16</a>.


text:
Neglect [&#945; &#956; &#949; &#955; &#949; &#953;]. Rare in N. T. Only <a href='B:470 22:5'>Mat 22:5</a>; <a href='B:650 2:3'>Heb 2:3</a>; <a href='B:650 8:9'>Heb 8:9</a>.<p/>The gift that is in thee [&#964; &#959; &#965; &#949; &#957; &#963; &#959; &#953; &#967; &#945; &#961; &#953; &#963; &#956; &#945; &#964; &#959; &#962;]. Comp. <a href='B:620 1:6'>2Ti 1:6</a>. Carisma gift is a distinctively Pauline word, being found only three times outside of Paul's Epistles, and o LXX, o Class. See on <a href='B:520 1:11'>Rom 1:11</a>. That is in thee, comp. thv ejn soi pistewv the faith that is in thee, <a href='B:620 1:5'>2Ti 1:5</a>. The meaning is the special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. 112 By prophecy [&#948; &#953; &#945; &#960; &#961; &#959; &#966; &#951; &#964; &#949; &#953; &#945; &#962;]. See on <a href='B:610 1:18'>1Ti 1:18</a>. Profhteiav genitive, not accusative. The meaning is by the medium of prophecy. The reference is to prophetic intimation given to Paul concerning the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who bestowed the " gift ", so that the gift itself and the prophecy concurred in attesting the candidate for ordination.<p/>With the laying on of the hands [&#956; &#949; &#964; &#945; &#949; &#960; &#953; &#952; &#949; &#963; &#949; &#969; &#962; &#964; &#969; &#957; &#967; &#949; &#953; &#961; &#969; &#957;]. Meta implies that the prophetic intimations were in some way repeated or emphasised in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (<a href='B:510 13:9'>Act 13:9</a>; <a href='B:510 13:3'>Act 13:3</a> ); so that the case of Timothy has an analogue in that of Paul himself. 113 Epiqesiv laying on, emposition, also <a href='B:510 8:18'>Act 8:18</a>; <a href='B:620 1:6'>2Ti 1:6</a>; <a href='B:650 6:2'>Heb 6:2</a>, in each case with of hands. "The custom," says Lange, "is as old as the race." The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (<a href='B:30 1:4'>Lev 1:4</a> ) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (<a href='B:10 48:14'>Gen 48:14</a> ); upon one appointed to a position of authority, as Joshua (<a href='B:40 27:18-23'>Num 27:18-23</a> ); upon the sick or dead in token of miraculous power to heal or to restore to life (<a href='B:120 4:34'>2Ki 4:34</a> ). So Christ (<a href='B:480 6:5'>Mar 6:5</a>; <a href='B:490 4:40'>Luk 4:40</a> ). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly - baptized (<a href='B:510 8:17'>Act 8:17</a>; <a href='B:510 19:6'>Act 19:6</a>; comp. <a href='B:650 6:2'>Heb 6:2</a> ). Hands were laid Upon the seven (<a href='B:510 6:6'>Act 6:6</a> ). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing : in the Eastern church generally, by lifting up the hands in benediction : in the Armenian church, by touching the dead hand of the predecessor : in the early Celtic church, by the transmission of relics or pastoral staff : in the Latin church, by touching the head.<p/>Of the presbytery [&#964; &#959; &#965; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#953; &#959; &#965;]. The word is found in <a href='B:490 22:66'>Luk 22:66</a>, where it denotes the body of representative elders of the people in the Sanhedrim, as distinguished from the two other constituents of that body - the chief priests and scribes. Similarly <a href='B:510 22:5'>Act 22:5</a>. Here of the college or fraternity of Christian elders in the place where Timothy was ordained. The word is frequent in the Epistles of Ignatius. 114 According to this, Timothy was not ordained by a Bishop. Bishop and Presbyter are not identical. In <a href='B:620 1:6'>2Ti 1:6</a> we read, "by the laying on of my hands." The inconsistency is usually explained by saying that Paul was associated with the Presbyters in the laying on of hands.


text:
Meditate [&#956; &#949; &#955; &#949; &#964; &#945;]. Only here and <a href='B:510 4:25'>Act 4:25</a> (citation). Often in Class. and LXX Most translators reject the A. V. meditate, and substitute be diligent in, or practice, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In LXX it represents seven Hebrew equivalents, and signifies to meditate, talk of, murmur, deligfit one's self in, attend to. Often to meditate, <a href='B:60 1:8'>Jos 1:8</a>; <a href='B:230 1:9'>Psa 1:9</a>; <a href='B:230 2:1'>Psa 2:1</a>; <a href='B:230 37:12'>Psa 37:12</a>; <a href='B:230 72:6'>Psa 72:6</a>; Sir. 6 7. Meditation is a talking within the mind, and issues in speech; hence to speak, as <a href='B:230 34:28'>Psa 34:28</a>; <a href='B:230 36:30'>Psa 36:30</a>; <a href='B:290 69:3'>Isa 69:3</a>. Similally, logov signifies both reason and discourse. In Lat. meditari, "to reflect," is also "to exercise in," " to practice, " as Virgil, <a href='B:250 1:2'>Ecc 1:2</a>. In the Vulg. meditabor is the translation of murmur or mourn iu <a href='B:290 38:14'>Isa 38:14</a>. The Hebrews hanah means to murmur, whisper; hence the inner whispering of the heart; hence to think, meditate, consider, as <a href='B:230 63:7'>Psa 63:7</a>; <a href='B:230 78:13'>Psa 78:13</a>.<p/>Give thyself wholly to them [&#949; &#957; &#964; &#959; &#965; &#964; &#959; &#953; &#962; &#953; &#963; &#952; &#953;]. Lit. be in these things. The phrase N. T. o. The only parallel in LXX is <a href='B:240 23:17'>Pro 23:17</a>. The meaning is that he is to throw himself wholly into his ministry. Comp. "totus in illis," Horace, <a href='B:660 1:9'>Jas 1:9</a>; <a href='B:660 1:2'>Jas 1:2</a>.<p/>Profiting [&#960; &#961; &#959; &#954; &#959; &#960; &#951;]. Better, advance or progress. Only here and <a href='B:570 1:12'>Phi 1:12</a>. The verb prokoptein in <a href='B:620 2:16'>2Ti 2:16</a>; <a href='B:620 3:9'>2Ti 3:9</a>; <a href='B:620 3:13'>2Ti 3:13</a>. In LXX, see Sir. <a href='B:30 17'>Lev 17:0</a>; <a href='B:30 2'>Lev 2:0</a> Macc. 8 8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting [&#954; &#959; &#960; &#964; &#969;] a way before [&#960; &#961; &#959;] an army, and so furthering its advance. The opposite is ejgkoptein to cut into, throw obstacles in the way, and so hinder. See <a href='B:550 5:7'>Gal 5:7</a>; <a href='B:590 2:18'>1Th 2:18</a>; <a href='B:670 3:7'>1Pe 3:7</a>.


text:
Take heed [&#949; &#960; &#949; &#967; &#949;]. Only here in Pastorals, and once in Paul, <a href='B:570 2:16'>Phi 2:16</a>. Quite frequent in LXX Lit. hold upon, fasten thy attention on, as <a href='B:490 14:7'>Luk 14:7</a>; <a href='B:510 3:5'>Act 3:5</a>; <a href='B:510 19:22'>Act 19:22</a>. In LXX, in the sense of apply, as <a href='B:220 18:2'>Job 18:2</a>; <a href='B:220 30:26'>Job 30:26</a>; or forbear, refrain, as <a href='B:110 22:6'>1Ki 22:6</a>; <a href='B:110 22:15'>1Ki 22:15</a>. In <a href='B:570 2:16'>Phi 2:16</a>, to hold out or present, a sense which is found only in Class. Unto thyself and unto the doctrine [&#963; &#949; &#945; &#965; &#964; &#969; &#954; &#945; &#953; &#964; &#951; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945;]. Better, to thyself and to thy teaching. The order is significant. Personality goes before teaching.<p/>Continue in them [&#949; &#960; &#953; &#956; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. See on <a href='B:520 6:1'>Rom 6:1</a>. In LXX only <a href='B:20 12:39'>Exo 12:39</a>. Autoiv is neuter, referring to these things, ver. 15. A. V. in them is indefinite and ambiguous. Better, continue in these things.


text:
Rebuke not an elder [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#969; &#956; &#951; &#949; &#960; &#953; &#960; &#955; &#951; &#958; &#951; &#962;]. The verb N. T. o. o LXX originally to lay on blows; hence to castigate with words. Presbuterov elder, o P., but frequent in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue. The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community. Functions which emerge later in the Jewish - Christian communities of Palestine do not exist in the first Palestinian - Christian society. At the most, as Weizsacker observes, it could only be a question of borrowing a current name. 115 Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English scholars, through the discussions of Lightfoot and Hatch. 116 The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops [&#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#953; &#959; &#961; &#960; &#961; &#959; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#953;] are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement, Presbyters signify a class or estate - members of long standing and approved character, and not office - bearers regularly appointed. Among these the Bishops are to be sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops and Deacons are associated without mention of Presbyters (<a href='B:610 3:1-13'>1Ti 3:1-13</a> ). Presbyters are referred to in <a href='B:610 5:17-19'>1Ti 5:17-19</a>, but in an entirely different connection. The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the church as the house of God (vv. 14, 15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until ch. 5, where Timothy's relations to individual church - members are prescribed; and in <a href='B:630 2:2'>Tit 2:2</a> ff. these members are classified as old men [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#945; &#962;] old women, young men, and servants. In <a href='B:610 5:17'>1Ti 5:17</a> are mentioned elders who rule well [&#959; &#953; &#954; &#945; &#955; &#969; &#962; &#960; &#961; &#959; &#949; &#963; &#964; &#969; &#964; &#949; &#962; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#953;]. Assuming that Presbyters and Bishops were identical, a distinction would thus be implied between two classes of Bishops - those who rule well and those who do not : where as the distinction is obviously between old and honored church - members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as overseers.<p/>Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders as such are not officers.<p/>Thus are to be explained the allusions to appointed Elders, <a href='B:630 1:5'>Tit 1:5</a>; <a href='B:510 14:23'>Act 14:23</a>. Elders are to be appointed as overseers or Bishops, for the overseers must have the qualitications of approved Presbyters. The ordination of Presbyters is the setting apart of Elders to the position of Superintendents. The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character. Only Bishops are appointed There is no appointment to the Presbyterate. At the close of Clement's letter to the Corinthians, the qualifications of a Presbyter are indicated in the description of the three commissioners from the Roman church who are the bearers of the letter, and to whom no officiel title is given. They are old, members of the Roman church from youth, blameless in life, believing, and sober. 117


text:
The elder women [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#945; &#962;]. N. T. o. Comp. presbutidav aged women, <a href='B:630 2:3'>Tit 2:3</a>. The word indicates distinction in age merelly, although some think that it points to an official position which is further referred to in the following directions concerning widows. 118


text:
Honor [&#964; &#953; &#956; &#945;]. Not only by respectful treatment but by financial support. Comp. timhsei, <a href='B:470 14:5'>Mat 14:5</a>, and pollaiv timaiv ejtimhsan, <a href='B:510 28:10'>Act 28:10</a>; and diplhv timhv <a href='B:610 5:17'>1Ti 5:17</a>. Comp. Sir. 38 1. 'The verb only once in Paul (<a href='B:560 6:2'>Eph 6:2</a>, citation), and only here in Pastorals.<p/>Widows [&#967; &#951; &#961; &#945; &#962;]. Paul alludes to widows in <a href='B:530 7:8'>1Co 7:8</a> only, where he advises them against remarrying. They are mentioned as a class in <a href='B:510 6:1'>Act 6:1</a>, in connection With the appointment of the seven. Also <a href='B:510 9:39'>Act 9:39</a>; <a href='B:510 9:41'>Act 9:41</a>. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to a quasi - official position in the church. from the very first, the church recognised its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless. 119 In return for their maintenance certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polyearp's Epistle to the Philippians, they are styled "the altar of God." To such an order the references in the Pastorals point. The Fathers, from the end of the second century to the fourth, recognised a class known as presbutidev aged women (<a href='B:630 2:3'>Tit 2:3</a> ), who had oversight of the female church - members and a separate seat in the congregation. The council of Laoclicaea abolished this institution, or so modified it that widows no longer held an official relation to the church. Who are widows indeed [&#964; &#945; &#962; &#959; &#957; &#964; &#969; &#962; &#967; &#951; &#961; &#945; &#962;]. Comp. vv. 5, 16. Ontwv verily, truly, twice in Paul, <a href='B:530 14:25'>1Co 14:25</a>; <a href='B:550 3:21'>Gal 3:21</a>. See on <a href='B:680 2:18'>2Pe 2:18</a>. Wherever ontwv is used by Paul or by any other N. T. writer, it is used purely as an adverb (see <a href='B:490 23:47'>Luk 23:47</a>; <a href='B:490 24:34'>Luk 24:34</a> ) : but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. ver. 4), and have been but once married. There is probably also an implied contrast with those described in vv. 6, 11 - 13.


text:
Nephews [&#949; &#954; &#947; &#959; &#957; &#945;]. N. T. o. Often in LXX Nephews, in the now obsolete sense of grandsons or other lineal deseendants. Derived from Lat. nepos. Trench (Select Glossary) remarks that nephew was undergone exactly the same change of meaning that nepos underwent, which, in the Augustan age, meaning grandson, in the post - Augustan age acquired the signification of nephew in our present acceptation of that word. Chaucer :<p/>"How that my nephew shall my bane be." Legend of Good Women, 2659.<p/>'His (Jove's) blind nevew Cupido. " House of Fame, 67.<p/>Jeremy Taylor :<p/>"Nephews are very often liken to their grandfathers than to their fathers." Let them learn. The subject is the children and grandchildren. Holtzmann thinks the subject is any widow, used collectively. But the writer is treating of what should be done to the widow, not of what she is to do. The admonition is connected with widows indeed. They, as being utterly bereft, and without natural supporters, are to be cared for by the church; but if they have children or grandchildren, these should assume their maintenance.<p/>First [&#960; &#961; &#969; &#964; &#959; &#957;]. In the first place : as their first and natural obligation. To show piety at home [&#964; &#959; &#957; &#953; &#948; &#953; &#959; &#957; &#959; &#953; &#954; &#959; &#957; &#949; &#965; &#963; &#949; &#946; &#949; &#953; &#957;]. More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense. The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil's familiar designation of Aeneas, "pius Aeneas," as describing at once his reverence for the gods and his filial devotion. The verb eujsebein (only here and <a href='B:510 17:23'>Act 17:23</a> ) represents filial respect as an element of godliness [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945;]. For ton idion their own, see on <a href='B:510 1:7'>Act 1:7</a>. It emphasises their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that oikon household or family may mark the duty as an act of family feeling and honor.<p/>To requite [&#945; &#956; &#959; &#953; &#946; &#945; &#962; &#945; &#960; &#959; &#948; &#953; &#948; &#959; &#957; &#945; &#953;]. An entirely unique expression. Amoibh requital, recompense is a familiar classical word, used with didonai to give, ajpotiqenai to lay down, tinein to pay, poieisqai to make. N. T. o. Paul uses instead ajntimisqia (<a href='B:520 1:27'>Rom 1:27</a>; <a href='B:540 6:13'>2Co 6:13</a> ), or ajntapodoma, (<a href='B:520 11:9'>Rom 11:9</a> ), or ajntapodosiv (<a href='B:580 3:24'>Col 3:24</a> ). The last two are LXX words.<p/>Their parents [&#964; &#959; &#953; &#962; &#960; &#961; &#959; &#947; &#959; &#957; &#959; &#953; &#962;]. N. T. o. Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is goneiv, see <a href='B:620 3:2'>2Ti 3:2</a>; <a href='B:520 1:30'>Rom 1:30</a>; <a href='B:540 12:14'>2Co 12:14</a>; <a href='B:560 6:1'>Eph 6:1</a>; <a href='B:580 3:20'>Col 3:20</a>. Progonoi for living ancestors is contrary to usage. One instance is cited from Plato, Laws, 11 932. The word is probably selected to correspond in form with ekgona children.<p/>Good and acceptable [&#954; &#945; &#955; &#959; &#957; &#954; &#945; &#953; &#945; &#960; &#959; &#948; &#949; &#954; &#964; &#959; &#957;]. Omit kalon kai good and. Apodektov acceptable only here and <a href='B:610 2:3'>1Ti 2:3</a>. See note. Before [&#949; &#957; &#969; &#960; &#953; &#959; &#957;]. Frequent in N. T., especially Luke and Revelation. It occurs 31 times in the phrases ejnwpion tou Qeou in the sight of God, and ejnwpion kuriou in the sight of the Lord. o LXX Comp. emprosqen tou Qeou before God. <a href='B:510 10:4'>Act 10:4</a>; <a href='B:590 1:3'>1Th 1:3</a>; <a href='B:590 2:19'>1Th 2:19</a>; <a href='B:590 3:9'>1Th 3:9</a>; <a href='B:590 3:13'>1Th 3:13</a>. Not in Pastorals, and by Paul only 1 Thessalonians the difference is trifling. Comp. <a href='B:690 3:19'>1Jn 3:19</a> and 22.


text:
And desolate [&#954; &#945; &#953; &#956; &#949; &#956; &#959; &#957; &#969; &#956; &#949; &#957; &#951;]. N. T. o. From monov alone.<p/>Explanatory of a widow indeed. One entirely bereaved.<p/>Trusteth in God [&#951; &#955; &#960; &#953; &#954; &#949; &#957; &#949; &#960; &#953; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. Strictly hath directed her hope at God. Rev. hath her hope set on God implies ejpi with the dative, as <a href='B:690 3:3'>1Jn 3:3</a>.


text:
Liveth in pleasure [&#963; &#960; &#945; &#964; &#945; &#955; &#969; &#963; &#945;]. Only here and <a href='B:660 5:5'>Jas 5:5</a>. See note. Twice in LXX, Sir. 21 15; Ezekiel. xvi. 49.<p/>Is dead while she liveth [&#950; &#969; &#963; &#945; &#964; &#949; &#952; &#957; &#951; &#954; &#949; &#957;]. Comp. <a href='B:730 3:1'>Rev 3:1</a>; <a href='B:560 4:18'>Eph 4:18</a>. "Life in worldly pleasure is only life in appearance" (Holtzmann).


text:
Provide [&#960; &#961; &#959; &#957; &#959; &#949; &#953;]. See on <a href='B:520 12:17'>Rom 12:17</a>.<p/>His own - those of his own house [&#964; &#969; &#957; &#953; &#948; &#953; &#969; &#957; - &#959; &#953; &#954; &#949; &#953; &#969; &#957;]. His own relations, see on <a href='B:500 1:11'>Joh 1:11</a>. Those who form part of his family, see on <a href='B:550 6:10'>Gal 6:10</a>.<p/>He hath denied the faith [&#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957; &#951; &#961; &#957; &#951; &#964; &#945; &#953;]. The verb not in Paul, but Quite often in Pastorals. The phrase only here and <a href='B:730 2:13'>Rev 2:13</a>. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them " (Bengel). Comp. <a href='B:660 2:14-17'>Jas 2:14-17</a>.<p/>Infidel [&#945; &#960; &#953; &#963; &#964; &#959; &#965;]. Better, unbeliever. One who is not a Christian, as <a href='B:530 6:6'>1Co 6:6</a>; <a href='B:530 7:12'>1Co 7:12</a>; <a href='B:530 7:13'>1Co 7:13</a>, etc. Even an unbeliever will perform these duties from natural promptings.


text:
Be taken into the number [&#954; &#945; &#964; &#945; &#955; &#949; &#947; &#949; &#963; &#952; &#969;]. Better, enrolled (as a widow). N. T. o. Very, rare in LXX Common in Class. Originally, to pick out, as soldiers. Hence, to enroll, enlist. Here, to be enrolled in the body of widows who are to receive church support. See on ver. 3.


text:
Well reported of [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957; &#951;]. Lit. born witness to or attested, as <a href='B:510 6:3'>Act 6:3</a>; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:650 11:2'>Heb 11:2</a>. Comp. marturian kalhn ecein to have good testimony, ch. 3 7.<p/>For good works [&#949; &#957; &#949; &#961; &#947; &#959; &#953; &#962; &#954; &#945; &#955; &#959; &#953; &#962;]. Lit. in good works; in the matter of. Comp. <a href='B:610 6:18'>1Ti 6:18</a>; <a href='B:630 2:7'>Tit 2:7</a>; <a href='B:630 3:8'>Tit 3:8</a>; <a href='B:630 3:14'>Tit 3:14</a>. In the Gospels, ergon work appears with kalov and never with ajgaqov. In Paul, always with ajgaqov and never with kalov Kings In the Pastorals, with both. The phrase includes good deeds of all kinds, and not merely special works of beneficence. Comp. <a href='B:510 9:36'>Act 9:36</a>.<p/>If [&#949; &#953;]. Introducing the details of the general expression good works. Have brought up children [&#949; &#964; &#949; &#954; &#957; &#959; &#964; &#961; &#959; &#966; &#951; &#963; &#949; &#957;]. N. T. o. o LXX; very rare in Class. The children may have been her own or others'.<p/>Lodged strangers [&#949; &#958; &#949; &#957; &#959; &#948; &#959; &#967; &#951; &#963; &#949; &#957;]. N. T. o. o LXX On the duty of hospitality comp. ch. <a href='B:610 3:2'>1Ti 3:2</a>; <a href='B:470 25:35'>Mat 25:35</a>; <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:650 13:2'>Heb 13:2</a>; <a href='B:670 4:9'>1Pe 4:9</a>; <a href='B:710 1:5'>3Jn 1:5</a>.<p/>Washed the feet. A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with lodged strangers.<p/>Of the saints [&#945; &#947; &#953; &#969; &#957;]. %Agiov is rare in Class. In LXX, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O T., set apart to God, as priests; as the Israelites consecrated to God. In N. T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses oiJ agioi as a common designation of Christians belonging to a certain region or community, as <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:540 1'>2Co 1:0</a>; <a href='B:580 1:2'>Col 1:2</a>. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, <a href='B:470 27:52'>Mat 27:52</a> ) or in the Epistles of Peter and John. Rare in Acts.<p/>Relieved [&#949; &#960; &#951; &#961; &#954; &#949; &#963; &#949; &#957;]. Only here and ver. 16. Comp. 1 Macc. 8 26; 11 
<a href='B:610 5:3'>1Ti 5:3</a><p/>5Common in Class. Originally, to suffice for, to be strong enough for, as in Homer, where it is always used in connection with danger or injury. See Il. 2 873;<a href='B:380 1'>Oba 1:0</a> 568. Hence, to ward off, help, assist.<p/>The afflicted [&#952; &#955; &#953; &#946; &#959; &#956; &#949; &#957; &#959; &#953; &#962;] See on tribulation, <a href='B:470 13:21'>Mat 13:21</a>, and comp. <a href='B:540 1:6'>2Co 1:6</a>; <a href='B:540 4:8'>2Co 4:8</a>; <a href='B:600 1:6'>2Th 1:6</a>; <a href='B:600 1:7'>2Th 1:7</a>; <a href='B:650 11:37'>Heb 11:37</a>. Diligently followed [&#949; &#960; &#945; &#954; &#959; &#959; &#965; &#952; &#951; &#963; &#949; &#957;]. Comp. ver. 24. Epi after or close upon. o P. Once in the disputed verses at the end of Mark (xvi. 20), and <a href='B:670 2:21'>1Pe 2:21</a>. Comp. the use of diwkein pursue, <a href='B:520 9:30'>Rom 9:30</a>; <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:590 5:15'>1Th 5:15</a>.


text:
Younger [&#957; &#949; &#969; &#964; &#949; &#961; &#945; &#962;]. Almost in a positive sense,, young. Not, under sixty years of age.<p/>Have begun to wax wanton [&#954; &#945; &#964; &#945; &#963; &#964; &#961; &#951; &#957; &#953; &#945; &#963; &#969; &#963; &#953; &#957;]. Not, have begun, but rather, whenever they shall come to wax wanton. Comp. <a href='B:600 1:10'>2Th 1:10</a>. The compound verb, signifying to feel the sexual impulse, only here, and not in LXX or Class. The simple verb, strhnian to run riot, <a href='B:730 18:7'>Rev 18:7</a>; <a href='B:730 18:9'>Rev 18:9</a> and the kindred strhnov luxury, <a href='B:730 18:3'>Rev 18:3</a>. See note.<p/>Against Christ [&#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him. 121 This is the only instance in the Pastorals in which the Christ is used without Jews either before or after. In Paul this is common, both with and without the article.<p/>They will marry [&#947; &#945; &#956; &#949; &#953; &#957; &#952; &#949; &#955; &#959; &#965; &#963; &#953; &#957;]. Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that qelein expresses more than a desire, as Rev. See on <a href='B:470 1:19'>Mat 1:19</a>. Gamein to marry, in the active voice, of the wife, as everywhere in N. T. except <a href='B:530 7:39'>1Co 7:39</a>; <a href='B:530 7:12'>1Co 7:12</a>; <a href='B:530 7:2'>1Co 7:2</a>


text:
Having damnation [&#949; &#967; &#959; &#965; &#963; &#945; &#953; &#954; &#961; &#953; &#956; &#945;]. The phrase only here. See on <a href='B:610 3:6'>1Ti 3:6</a>. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in <a href='B:530 11:29'>1Co 11:29</a>. Better, judgment or condemnation, as <a href='B:520 3:8'>Rom 3:8</a>; <a href='B:520 13:2'>Rom 13:2</a>. The meaning is that they carry about with them in their new, married life a condemnation, a continuous reproach. Comp. ch. <a href='B:610 4:2'>1Ti 4:2</a>; <a href='B:550 5:10'>Gal 5:10</a>. It should be said for the translators of 1611 that they used damnation in this sense of, judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future punishment. Thus Chaucer<p/>"For wel thou woost (knowest) thyselven verraily That thou and I be dampned to prisoun." Knight's T. 1175.<p/>Wielif : "Nethir thou dredist God, that thou art in the same dampnacioun?" <a href='B:490 23:40'>Luk 23:40</a>. Laud. : "Pope Alexander 3 condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years." " A legacy by damnation " was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeatheds and which afforded the legatee a personal claim against the heir.<p/>They have cast off their first faith [&#964; &#951; &#957; &#960; &#961; &#969; &#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957; &#951; &#952; &#949; &#964; &#951; &#963; &#945; &#957;]. Aqetein is to set aside, do away with, reject or slight. See <a href='B:480 6:26'>Mar 6:26</a>; <a href='B:490 10:16'>Luk 10:16</a>; <a href='B:650 10:28'>Heb 10:28</a>. Often in LXX Pistin is pledge : so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In LXX, 3 Macc. 3 10. The phrase pistin ajqetein N. T. o. o LXX There are, however, a number of expressions closely akin to it, as Gal. iii. 15, diaqhkhn ajqetein to render a covenant void. In LXX with oath, 9 <a href='B:140 36:13'>2Ch 36:13</a>.<a href='B:230 14:4'>Psa 14:4</a> : He that sweareth to his neighbor kai oujk ajqetwn. <a href='B:230 88:34'>Psa 88:34</a>; <a href='B:230 131:11'>Psa 131:11</a>; <a href='B:230 1'>Psa 1:0</a> Macc. 6 62. The meaning here is, having broken their first pledge; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure.


text:
They learn [&#956; &#945; &#957; &#952; &#945; &#957; &#959; &#965; &#963; &#953; &#957;]. To be taken absolutely, as <a href='B:530 14:31'>1Co 14:31</a>; <a href='B:620 3:7'>2Ti 3:7</a>. They go about under the influence of an insatiable curiosity, and meet those who "creep into houses and take captive silly women" (<a href='B:620 3:7'>2Ti 3:7</a> ), and learn all manner of nonsense and error.<p/>Going about [&#960; &#949; &#961; &#953; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#945; &#953;]. o P. Comp. <a href='B:510 19:13'>Act 19:13</a>.<p/>Tattlers [&#966; &#955; &#965; &#945; &#961; &#959; &#953;]. N. T. o. Comp. 4 Macc. 5 10. The verb fluarein to prate, <a href='B:710 1:10'>3Jn 1:10</a>.<p/>Busybodies [&#960; &#949; &#961; &#953; &#949; &#961; &#947; &#959; &#953;]. In this sense only here. Comp. ta perierga curious arts, <a href='B:510 19:19'>Act 19:19</a>. The participle periergazomenoi busybodies, <a href='B:600 3:11'>2Th 3:11</a>. See note. Rend. the whole passage : "And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not." 123


text:
That the younger women marry [&#957; &#949; &#969; &#964; &#949; &#961; &#945; &#962; &#947; &#945; &#956; &#949; &#953; &#957;]. Better, the younger widows. This seems to be required by oun therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in vv. 11 - 13. Comp. <a href='B:530 7:8'>1Co 7:8</a>; <a href='B:530 7:9'>1Co 7:9</a>.<p/>Bear children [&#964; &#949; &#954; &#957; &#959; &#947; &#959; &#957; &#949; &#953; &#957;]. N. T. o. o LXX, o Class. Comp. teknogonia childbearing, <a href='B:610 2:15'>1Ti 2:15</a>.<p/>Guide the house [&#959; &#953; &#954; &#959; &#948; &#949; &#963; &#960; &#959; &#964; &#949; &#953; &#957;]. Better, rule the house. N. T. o. o LXX, o Class. Oikodespothv master of the house is quite common in the Synoptic Gospels.<p/>Occasion [&#945; &#966; &#959; &#961; &#956; &#951; &#957;]. See on <a href='B:520 7:8'>Rom 7:8</a>.<p/>To the adversary [&#964; &#969; &#945; &#957; &#964; &#953; &#954; &#949; &#953; &#956; &#949; &#957; &#969;]. The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. <a href='B:570 1:28'>Phi 1:28</a>, and oJ ejx ejnantiav he that is of the contrary part, <a href='B:630 2:8'>Tit 2:8</a>.<p/>To speak reproachfully [&#955; &#959; &#953; &#948; &#959; &#961; &#953; &#945; &#962; &#967; &#945; &#961; &#953; &#957;]. Lit. in the interest of reviling. Const. with give on occasion. Loidoria reviling only here and <a href='B:670 3:9'>1Pe 3:9</a>. For the verb loidorein to revile see <a href='B:500 9:28'>Joh 9:28</a>; <a href='B:510 23:4'>Act 23:4</a>; <a href='B:530 4:12'>1Co 4:12</a>; and note on <a href='B:660 9:28'>Jas 9:28</a>.


text:
Man or woman that believeth [&#960; &#953; &#963; &#964; &#959; &#962; &#951; &#960; &#953; &#963; &#964; &#951;]. Lit. believing man or woman. But pistov h should be omitted. Read, if any woman that believeth.<p/>Have widows [&#949; &#967; &#949; &#953; &#967; &#951; &#961; &#945; &#962;]. If any Christian woman have relatives or persons attached to her household who are widows The church be charged. Holtzmann quotes an inscription in the chaple of the Villa Albani at Rome : "To the good Regina her daughter has erected this memorial : to the good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5 months, and 26 days."


text:
The elders that rule well [&#959; &#953; &#954; &#945; &#955; &#969; &#962; &#960; &#961; &#959; &#949; &#963; &#964; &#969; &#964; &#949; &#962; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#953;]. For that rule well, see on kalwv proistamenon ruling well, <a href='B:610 3:4'>1Ti 3:4</a>. The phrase is peculiar to the Pastorals. See on ver. 1.<p/>Double honor [&#948; &#953; &#960; &#955; &#951; &#962; &#964; &#953; &#956; &#951; &#962;]. This at least includes pecuniary remuneration for services, if it is not limited to that. The use of timh as pay or price appears <a href='B:470 27:6'>Mat 27:6</a>; <a href='B:470 27:9'>Mat 27:9</a>; <a href='B:510 4:34'>Act 4:34</a>; <a href='B:510 7:16'>Act 7:16</a>; <a href='B:530 6:20'>1Co 6:20</a>. Double, not in a strictly literal sense, but as pleiona timhn more honor, <a href='B:650 3:3'>Heb 3:3</a>. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.<p/>Those who labor [&#959; &#953; &#954; &#959; &#960; &#953; &#969; &#957; &#964; &#949; &#962;]. See on ch. <a href='B:610 4:10'>1Ti 4:10</a>. No special emphesis attaches to the word - hard toiling in comeparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. <a href='B:650 13:7'>Heb 13:7</a>.<p/>In word and doctrine [&#949; &#957; &#955; &#959; &#947; &#969; &#954; &#945; &#953; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945;]. Better, word and teaching. Word is general, teaching special. In word signifies, in that class of functions where speech is concerned. The special emphasis (malista especially) shows the importance which was attached to teaching as an antidote of heresy.


text:
The Scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. Comp. <a href='B:620 3:16'>2Ti 3:16</a>. To the Jews hJ grafh signified the O. T. canon of Scripture; but in most cases hJ grafh is used of a particular passage of Scripture which is indicated in the context. See <a href='B:500 7:38'>Joh 7:38</a>; <a href='B:500 7:42'>Joh 7:42</a>; <a href='B:510 1:16'>Act 1:16</a>; <a href='B:510 8:32'>Act 8:32</a>; <a href='B:510 8:35'>Act 8:35</a>; <a href='B:520 4:3'>Rom 4:3</a>; <a href='B:520 9:17'>Rom 9:17</a>; <a href='B:520 10:11'>Rom 10:11</a>; <a href='B:550 3:8'>Gal 3:8</a>. Where the reference is to the sacred writings as a whole, the plural grafai or aiJ grafai is used, as <a href='B:470 21:42'>Mat 21:42</a>; <a href='B:490 24:32'>Luk 24:32</a>; <a href='B:500 5:39'>Joh 5:39</a>; <a href='B:520 14:4'>Rom 14:4</a>. Once grafai agiai holy Scriptures, <a href='B:520 1:2'>Rom 1:2</a>. Etera grafh another or a different Scripture, <a href='B:500 19:37'>Joh 19:37</a>; hJ grafh auth this Scripture, <a href='B:490 4:21'>Luk 4:21</a>; pasa grafh every Scripture, <a href='B:620 3:16'>2Ti 3:16</a>. See on writings, <a href='B:500 2:22'>Joh 2:22</a>. The passage cited here is <a href='B:50 25:4'>Deu 25:4</a>, also by Paul, <a href='B:530 9:9'>1Co 9:9</a>.<p/>Thou shalt not muzzle [&#959; &#965; &#966; &#953; &#956; &#969; &#963; &#949; &#953; &#962;]. In N. T. mostly in the metaphorical sense of putting to silence. See on speechless, <a href='B:470 22:12'>Mat 22:12</a>, and put to silence, <a href='B:470 22:34'>Mat 22:34</a>. Also on <a href='B:480 4:39'>Mar 4:39</a>. On the whole passage see note on <a href='B:530 9:9'>1Co 9:9</a>.<p/>That treadeth out [&#945; &#955; &#959; &#969; &#957; &#964; &#945;]. More correctly, while he is treading out. The verb only here and <a href='B:530 9:9'>1Co 9:9</a>; <a href='B:530 9:10'>1Co 9:10</a>. Comp. alwn a threshing - floor, <a href='B:470 3:12'>Mat 3:12</a>; <a href='B:490 3:17'>Luk 3:17</a>. An analogy to the O. T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, "Hurt not the laboring beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation - feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer - trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea.<p/>The laborer is worthy, etc. A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O. T. The words are found <a href='B:490 10:7'>Luk 10:7</a>, and, with a slight variation, <a href='B:470 10:10'>Mat 10:10</a>. Some hold that the writer adds to the O. T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by kai, it is not according, to N. T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use kai palin and again, or palin simply. See <a href='B:470 4:7'>Mat 4:7</a>; <a href='B:470 5:33'>Mat 5:33</a>; <a href='B:500 12:39'>Joh 12:39</a>; <a href='B:520 14:9-12'>Rom 14:9-12</a>; <a href='B:530 3:20'>1Co 3:20</a>; <a href='B:650 1:5'>Heb 1:5</a>; <a href='B:650 2:13'>Heb 2:13</a>. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O. T. citation, as Scripture. Paul, in <a href='B:590 4:15'>1Th 4:15</a>; <a href='B:530 7:10'>1Co 7:10</a>, appeals to a word of the Lord; and in <a href='B:510 10:35'>Act 10:35</a> he is represented as quoting "it is more blessed to give than to receive" as the words of Jesus. In <a href='B:530 9'>1Co 9:0</a>, in the discussion of this passage from Deuteronomy, Paul adds (ver. 14) "even so hath the Lord ordained that they which preach the gospel should live of the gospel," which resembles the combination here. This last is the more probable explanation.


text:
Receive not an accusation [&#954; &#945; &#964; &#951; &#947; &#959; &#961; &#953; &#945; &#957; &#956; &#951; &#960; &#945; &#961; &#945; &#948; &#949; &#967; &#959; &#965;]. Neither word in Paul. For accusation see on. <a href='B:500 5:45'>Joh 5:45</a>. It means a formal accusation before a tribunal. The compound verb para emphasises the giver or transmitter of the thing received : to receive from another. But [&#949; &#954; &#964; &#959; &#962; &#949; &#953; &#956; &#951;]. Except. A pleonastic formula, except in case. The formula in <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:530 14:9'>1Co 14:9</a>.<p/>Before [&#949; &#960; &#953;]. Or on the authority of. On condition that two witnesses testify. The O. T. law on this point in <a href='B:50 19:15'>Deu 19:15</a>. Comp. <a href='B:470 18:16'>Mat 18:16</a>; <a href='B:500 8:17'>Joh 8:17</a>; <a href='B:500 9'>Joh 9:0</a>; <a href='B:530 13:1'>1Co 13:1</a>.


text:
Them that sin [&#964; &#959; &#965; &#962; &#945; &#956; &#945; &#961; &#964; &#945; &#957; &#959; &#957; &#964; &#945; &#962;]. Referring to Elders, who, by reason of their public position [&#960; &#961; &#959; &#949; &#963; &#964; &#969; &#964; &#949; &#962;], should receive public rebuke.<p/>Rebuke [&#949; &#955; &#949; &#947; &#967; &#949;]. Comp. <a href='B:620 4:2'>2Ti 4:2</a>; <a href='B:630 1:9'>Tit 1:9</a>; <a href='B:630 1:13'>Tit 1:13</a>; <a href='B:630 2:15'>Tit 2:15</a>. See on reproved, <a href='B:500 3:20'>Joh 3:20</a>.<p/>Others [&#959; &#953; &#955; &#959; &#953; &#960; &#959; &#953;]. More correctly, the rest. His fellow Elders. May fear [&#966; &#959; &#946; &#959; &#957; &#949; &#967; &#969; &#963; &#953; &#957;]. May have fear, which is stronger than A. V.


text:
I charge [&#948; &#953; &#945; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#956; &#945; &#953;]. In Paul <a href='B:590 4:6'>1Th 4:6</a> only. See on testifying, <a href='B:590 2:12'>1Th 2:12</a>. For this sense, adjure, see <a href='B:490 16:28'>Luk 16:28</a>; <a href='B:510 2:40'>Act 2:40</a>; <a href='B:620 2:14'>2Ti 2:14</a>.<p/>Elect angels [&#949; &#954; &#955; &#949; &#954; &#964; &#969; &#957; &#945; &#947; &#947; &#949; &#955; &#969; &#957;]. The phrase N. T. o. The triad, God, Christ, the angels, only <a href='B:490 9:26'>Luk 9:26</a>. It is not necessary to suppose that a class of angels distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Tob. 8 15; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:730 14:10'>Rev 14:10</a>.<p/>Observe [&#966; &#965; &#955; &#945; &#958; &#951; &#962;]. Lit. guard. In the Pauline sense of keeping the law, <a href='B:520 2:26'>Rom 2:26</a>; <a href='B:550 6:13'>Gal 6:13</a>.<p/>Without preferring one before another [&#967; &#949; &#961; &#953; &#962; &#960; &#961; &#959; &#954; &#961; &#953; &#956; &#945; &#964; &#959; &#962;]. A unique expression. Prokrima prejudgment. N. T. o. o LXX, o Class. Rend. without prejudice.<p/>By partiality [&#954; &#945; &#964; &#945; &#960; &#961; &#959; &#963; &#954; &#955; &#953; &#963; &#953; &#957;]. N. T. o. o LXX According to its etymology, inclining toward. In later Greek of joining one party in preference to another. In Clement (ad Corinth. xli, xlvii, 1) in the sense of factious preferences.


text:
Lay hands on. Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins. Suddenly [&#964; &#945; &#967; &#949; &#969; &#962;]. Better, hastily.<p/>Neither be partaker of other men's sins [&#956; &#951; &#948; &#949; &#954; &#959; &#953; &#957; &#969; &#957; &#949; &#953; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#953; &#962; &#945; &#955; &#955; &#959; &#964; &#961; &#953; &#945; &#953; &#962;]. Letter, make common cause with. See on communicating, <a href='B:520 12:13'>Rom 12:13</a>. Comp. <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:670 4:13'>1Pe 4:13</a>; <a href='B:560 5:11'>Eph 5:11</a>. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them.<p/>Keep thyself pure [&#963; &#949; &#945; &#965; &#964; &#959; &#957; &#945; &#947; &#957; &#959; &#957; &#964; &#951; &#961; &#949; &#953;]. Comp. ch. <a href='B:610 6:14'>1Ti 6:14</a>. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on <a href='B:690 3:3'>1Jn 3:3</a>. For keep see on reserved, <a href='B:670 1:4'>1Pe 1:4</a>. The phrase eJauton threin to keep one's self, in <a href='B:660 1:27'>Jas 1:27</a>; <a href='B:540 11:9'>2Co 11:9</a>.


text:
Drink no longer water [&#956; &#951; &#954; &#949; &#964; &#953; &#965; &#948; &#961; &#959; &#960; &#959; &#964; &#949; &#953;]. The verb N. T. o. o LXX Rend. be no longer a drinker of water. Timothy is not enjoined to abstain from water, but is bidden not to be a water - drinker, entirely abstaining from wine. The kindred noun uJdropothv is used by Greek comic writers to denote a mean - spirited person. See Aristoph. Knights, 319.<p/>But use a little wine [&#945; &#955; &#955; &#945; &#959; &#953; &#957; &#969; &#959; &#955; &#953; &#947; &#969; &#967; &#961; &#969;]. The reverse antithesis appears in Hdt 1:171, of the Persians : oujk oinw diacreontai ajll' uJdropoteousi they do not indulge in wine but are water - drinkers. Comp. Plato, Repub. 561 C, tote men mequwn - auqiv de uJdropotwn sometimes he is drunk - then he is for total - abstinence. With a little wine comp. much wine, ch. 3 8; <a href='B:630 2:3'>Tit 2:3</a>.<p/>For thy stomach's sake [&#948; &#953; &#945; &#963; &#964; &#959; &#956; &#945; &#967; &#959; &#957;]. Stomacov N. T. o. o LXX The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in ver. 22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that oinov here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape - juice, and styled by certain modern reformers "unfermented wine." Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities.<p/>Thine often infirmities [&#964; &#945; &#962; &#960; &#965; &#954; &#957; &#945; &#962; &#963; &#959; &#965; &#945; &#963; &#952; &#949; &#957; &#949; &#953; &#945; &#962;]. This use of often as an adjective appears in earlier English. So Chaucer : "Ofte sythes" or "tymes ofte," many times. Shakespeare : "In which my often rumination wraps me in a most humorous sadness" (As you like it, 4 1 19). And Ben Jonson :<p/>"The jolly wassal walks the often round." The Forest, 3<p/>Even Tennyson :<p/>"Wrench'd or broken limb - an often chance In those brain - stunning shocks and tourney - falls." Gareth and Lynette.<p/>Puknov often, very common in Class. Originally, close, compact, comp. Lat. frequens. In this sense 3 Macc. 4 10, tw puknw sanidwmati the close planking of a ship's deck. In N. T., except here, always adverbial, pukna or puknoteron often or oftener, <a href='B:490 5:33'>Luk 5:33</a>; <a href='B:510 24:26'>Act 24:26</a>. Asqeneia weakness, infirmity, only here in Pastorals. In the physical sense, as here, <a href='B:490 5:15'>Luk 5:15</a>; <a href='B:490 8:2'>Luk 8:2</a>; <a href='B:500 5:5'>Joh 5:5</a>; <a href='B:550 4:13'>Gal 4:13</a>. In the ethic sense, <a href='B:520 6:19'>Rom 6:19</a>; <a href='B:520 8:26'>Rom 8:26</a>.


text:
Open beforehand [&#960; &#961; &#959; &#948; &#951; &#955; &#959; &#953;]. A. V. wrong in giving pro a temporal force, whereas it merely strengthens dhloi evident, manifest. The meaning is openly manifested to all eyes. In N. T. only here, ver. 25, and <a href='B:650 7:14'>Heb 7:14</a>. In LXX, see Judith 8 29; 2 Macc. 3 17; 14 39.<p/>Going before to judgment (proagousai eijv krisin). Proagein, o P. In N. T. habitually with a local meaning, either intransitive, as <a href='B:470 2:9'>Mat 2:9</a>; <a href='B:470 14:22'>Mat 14:22</a>; <a href='B:480 11:9'>Mar 11:9</a>; or transitive, as <a href='B:510 12:6'>Act 12:6</a>; <a href='B:510 17:5'>Act 17:5</a>; <a href='B:510 17:1'>Act 17:1</a>; <a href='B:510 17:25'>Act 17:25</a> The meaning here is that these open sins go before their perpetrator to the judgment - seat like heralds, proclaiming their sentence in advance. Krisin, not specifically of the judgment of men or of the final judgment of God, or of the sentence of an ecclesiastical court - but indefinitely. The writer would say : no judicial utterance is necessary to condemn them of these sins. The word in Paul, only <a href='B:600 1:5'>2Th 1:5</a>.<p/>They follow after (ejpakolouqousin). The verb only here, ver. 24, <a href='B:670 2:21'>1Pe 2:21</a>, and (the disputed) <a href='B:480 16:20'>Mar 16:20</a>. The sins follow up the offender to the bar of judgment, and are first made openly manifest there.


text:
Otherwise [&#945; &#955; &#955; &#969; &#962;]. N. T. o. Not. otherwise than good, but otherwise than manifest.<p/>Be hid [&#954; &#961; &#965; &#946; &#951; &#957; &#945; &#953;]. In Paul only <a href='B:580 3:3'>Col 3:3</a>. The good works, although not conspicuous [&#960; &#961; &#959; &#948; &#951; &#955;


text:
As many servants as are under the yoke (&#959; &#963; &#959; &#953; &#949; &#953; &#963; &#953; &#957; &#965; &#960; &#959; &#950; &#965; &#947; &#959; &#957; &#948; &#959; &#965; &#955; &#959; &#953;]. Incorrect. Rather, as many as are under the yoke as bondservants. As bondservants is added in explanation of under the yoke, which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In <a href='B:550 5:1'>Gal 5:1</a>; <a href='B:510 14:10'>Act 14:10</a>, of the Mosaic law. See on <a href='B:470 11:29'>Mat 11:29</a>.<p/>Their own [&#964; &#959; &#965; &#962; &#953; &#948; &#953; &#959; &#965; &#962;]. Lit. private, personal, peculiar, as <a href='B:530 3:8'>1Co 3:8</a>; <a href='B:530 7:7'>1Co 7:7</a>. Sometimes strange, eccentric. Constrasted with dhmosiov public or koinov common. See <a href='B:510 4:32'>Act 4:32</a>. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or oijkeiov belonging to one's house into the simple one's own. See on <a href='B:550 6:10'>Gal 6:10</a>, and comp. <a href='B:470 22:5'>Mat 22:5</a>; <a href='B:470 25:14'>Mat 25:14</a>. In LXX commonly with the emphatic sense. Very often in the phrase kat' ijdian privately, as <a href='B:480 4:34'>Mar 4:34</a>; <a href='B:490 9:10'>Luk 9:10</a>; <a href='B:550 2:2'>Gal 2:2</a>, but nowhere in Pastorals.<p/>Masters [&#948; &#949; &#963; &#960; &#959; &#964; &#945; &#962;]. Comp. <a href='B:630 2:9'>Tit 2:9</a>, and see on <a href='B:680 2:1'>2Pe 2:1</a>. Not in Paul, who styles the master of slaves kuriov Lord. See <a href='B:560 6:9'>Eph 6:9</a>; <a href='B:580 4:1'>Col 4:1</a>.<p/>Count [&#951; &#947; &#949; &#953; &#963; &#952; &#969; &#963; &#945; &#957;]. Implying a more conscious, a surer judgment, resting on more careful weighing of the facts. See <a href='B:570 2:3'>Phi 2:3</a>; <a href='B:570 2:6'>Phi 2:6</a>. Be not blasphemed [&#956; &#951; - &#946; &#955; &#945; &#963; &#966; &#951; &#956; &#951; &#964; &#945; &#953;]. Or be evil spoken of. See on blasphemy, <a href='B:480 7:22'>Mar 7:22</a>, and be evil spoken of, <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:530 10:30'>1Co 10:30</a>. Paul uses the word, but not in the active voice as in the Pastorals.


text:
Partakers of the benefit [&#959; &#953; &#964; &#951; &#962; &#949; &#965; &#949; &#961; &#947; &#949; &#963; &#953; &#945; &#962; &#945; &#957; &#964; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#956; &#949; &#957; &#959; &#953;]. The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as <a href='B:490 1:54'>Luk 1:54</a>; <a href='B:510 20:35'>Act 20:35</a>. o P. Euergesia, benefit only here and <a href='B:510 4:9'>Act 4:9</a>. Better, kindly service. Rend. they that busy themselves in the kindly service. 126 The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. <a href='B:550 5:13'>Gal 5:13</a>.


text:
Teach otherwise [&#949; &#964; &#949; &#961; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#949; &#953;]. See on ch. <a href='B:610 1:3'>1Ti 1:3</a>.<p/>Consent [&#960; &#961; &#959; &#963; &#949; &#961; &#967; &#949; &#964; &#945; &#953;]. Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. <a href='B:510 10:28'>Act 10:28</a>; <a href='B:670 2:4'>1Pe 2:4</a>; <a href='B:650 4:16'>Heb 4:16</a>; <a href='B:650 10:22'>Heb 10:22</a>. Often in LXX, and habitually in the literal sense. The figurative sense, Sir. 1 27, 30; 4 15; <a href='B:650 6:26'>Heb 6:26</a>. o P. The phrase only here.<p/>Of our Lord, etc. Either concerning our Lord, or spoken by him. Probably the latter, according to N. T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.<p/>Doctrine which is according to godliness [&#964; &#951; &#954; &#945; &#964; &#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#957; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945;]. The phrase only here. See on <a href='B:610 1:10'>1Ti 1:10</a>. For eujsebeia, on <a href='B:610 2:2'>1Ti 2:2</a>.


text:
He is proud [&#964; &#949; &#964; &#965; &#966; &#969; &#964; &#945; &#953;]. See on ch. <a href='B:610 3:6'>1Ti 3:6</a>.<p/>Knowing nothing [&#956; &#951; &#948; &#949; &#957; &#949; &#960; &#953; &#963; &#964; &#945; &#956; &#949; &#957; &#959; &#962;]. Although he knows nothing. o P. Very frequent in Acts. Comp. ch. <a href='B:610 1:7'>1Ti 1:7</a>.<p/>Doting [&#957; &#959; &#963; &#969; &#957;]. N. T. o. Lit. sick. Comp. uJgiainousi healthful, ver. 3. Questions [&#950; &#951; &#964; &#951; &#963; &#949; &#953; &#962;]. o P. o LXX Quite often in Class. Lit. processes of inquiry; hence, debates. Comp. ch. <a href='B:610 1:4'>1Ti 1:4</a>.<p/>Strifes of words [&#955; &#959; &#947; &#959; &#956; &#945; &#967; &#953; &#945; &#962;]. N. T. o. o LXX, o Class. One of the unique compounds peculiar to these Epistles. The verb logomacein <a href='B:620 2:14'>2Ti 2:14</a>.<p/>Surmisings [&#965; &#960; &#959; &#957; &#959; &#953; &#945; &#953;]. N. T. o. See Sir. 3 24. Upo under and nouv mind, thought. A hidden thought. The verb uJponoein to suppose, only in Acts. See 1Ti 13:25; 1Ti 25:18; 1Ti 27:27.


text:
Perverse disputings [&#948; &#953; &#945; &#960; &#945; &#961; &#945; &#964; &#961; &#953; &#946; &#945; &#953;]. N. T. o. o LXX, o Class. Paratribh, is a rubbing against. Dia signifies constinuance. The meaning therefore is continued friction. Hence wearing discussion; protracted wrangling. 127 Of corrupt minds [&#948; &#953; &#949; &#966; &#952; &#945; &#961; &#956; &#949; &#957; &#969; &#957; &#964; &#959; &#957; &#957; &#959; &#965; &#957;]. More correctly, corrupted in mind. The verb not common in N. T. In Paul only <a href='B:540 4:16'>2Co 4:16</a>. Only here in Pastorals. Diafqora corruption only in Acts. Comp. katefqarmenoi ton noun corrupted in mind, <a href='B:620 3:8'>2Ti 3:8</a>.<p/>Destitute of the truth [&#945; &#960; &#949; &#963; &#964; &#949; &#961; &#951; &#956; &#949; &#957; &#969; &#957; &#964; &#951; &#962; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. Rev. bereft of the truth. In N. T. commonly of defrauding, <a href='B:480 10:19'>Mar 10:19</a>; <a href='B:530 6:7'>1Co 6:7</a>; <a href='B:530 6:8'>1Co 6:8</a>; <a href='B:530 7:5'>1Co 7:5</a>. The implication is that they once possessed the truth. They put it away from themselves (ch. 1 19; <a href='B:630 1:14'>Tit 1:14</a> ). Here it is represented as taken away from them. Comp. <a href='B:520 1:8'>Rom 1:8</a>.<p/>Gain is godliness [&#960; &#959; &#961; &#953; &#963; &#956; &#959; &#957; &#949; &#953; &#957; &#945; &#953; &#964; &#951; &#957; &#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#957;]. Wrong. Rend. that godliness is a way (or source) of gain. Porismov, only here and ver. 6, is a gain - making business. See Wisd. 13 19; 14 2. They make religion a means of livelihood. Comp. <a href='B:630 1:11'>Tit 1:11</a>.


text:
Contentment [&#945; &#965; &#964; &#945; &#961; &#954; &#949; &#953; &#945; &#962;]. Only here and <a href='B:540 9:8'>2Co 9:8</a>. The adjective aujtarkhv self - sufficient, <a href='B:570 4:11'>Phi 4:11</a>. Comp. Sir. 40 18. Aujtarkeia is an inward self - sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of <a href='B:260 5:18'>Son 5:18</a>, we read : "Blessed is the man whom God remembereth with a sufficiency convenient for him" [&#949; &#957; &#963; &#965; &#956; &#956; &#949; &#964; &#961; &#953; &#945; &#945; &#965; &#964; &#945; &#961; &#954; &#949; &#963; &#953; &#945; &#962;]; that is, with a sufficiency proportioned to his needs.


text:
And it is certain we can carry, etc. Omit and and certain. Rend. oti because. The statement is : We brought nothing into the world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. <a href='B:220 1:21'>Job 1:21</a>; <a href='B:250 5:15'>Ecc 5:15</a>; <a href='B:230 49:17'>Psa 49:17</a>.


text:
Food [&#948; &#953; &#945; &#964; &#961; &#959; &#966; &#945; &#962;]. N. T. o.<p/>Raiment [&#963; &#954; &#949; &#960; &#945; &#963; &#956; &#945; &#964; &#945;]. N. T. o. o LXX It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental.<p/>Let us be content [&#945; &#961; &#954; &#949; &#963; &#952; &#951; &#963; &#959; &#956; &#949; &#952; &#945;]. More correctly, we shall be content. Once in Pauls <a href='B:540 12:9'>2Co 12:9</a>. A few times in LXX Comp. Ps. of Solomon 16 12 : "But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied [&#945; &#961; &#954; &#949; &#963; &#949; &#953; &#956; &#959; &#953;] with what thou givest me."


text:
They that will be rich [&#959; &#953; &#946; &#959; &#965; &#955; &#959; &#956; &#949; &#957; &#959; &#953; &#960; &#955; &#959; &#965; &#964; &#949; &#953; &#957;]. Better, they that desire to be rich. lt is not the possession of richess but the love of them that leads men into temptation.<p/>Fall [&#949; &#956; &#960; &#953; &#960; &#964; &#959; &#965; &#963; &#953; &#957;]. o P. Lit. fall into; but invariably in N. T. with eijv into. Temptation [&#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#957;]. See on <a href='B:470 6:13'>Mat 6:13</a>.<p/>Foolish [&#945; &#957; &#959; &#951; &#964; &#959; &#965; &#962;]. Foolish answers to several words in N. T., ajnohtov, ajsunetov, afrwn, mwrov. Anohtov not understanding; a want of proper application of the moral judgment or perception, as <a href='B:490 24:9'>Luk 24:9</a>; <a href='B:490 24:5'>Luk 24:5</a>; <a href='B:550 3:1'>Gal 3:1</a>. See notes on both. Afrwn is senseless, stupid, of images, beasts. Comp. <a href='B:490 12:20'>Luk 12:20</a>, note. Asunetov approaches the meaning of ajnohtov unintelligent. See Sir. 22 13, 15; 27 12. It also implies a moral sense, wicked, Wisd. 1 5; 11 15; Sir. 14 7. On the etymological sense, see on <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:480 12:33'>Mar 12:33</a>; <a href='B:490 2:47'>Luk 2:47</a>. Mwrov is without forethought, as <a href='B:470 7:26'>Mat 7:26</a>; <a href='B:470 25:3'>Mat 25:3</a>; without learning, as <a href='B:530 1:27'>1Co 1:27</a>; <a href='B:530 3:18'>1Co 3:18</a>; with a moral sense, empty, useless, <a href='B:620 2:23'>2Ti 2:23</a>; <a href='B:630 3:9'>Tit 3:9</a>; and impious, godless, <a href='B:470 5:22'>Mat 5:22</a>; <a href='B:230 43:8'>Psa 43:8</a>; <a href='B:300 5:21'>Jer 5:21</a>. Hurtful [&#946; &#955; &#945; &#946; &#949; &#961; &#945; &#962;]. N. T. o. LXX once, <a href='B:240 10:26'>Pro 10:26</a>.<p/>Drown [&#946; &#965; &#952; &#953; &#950; &#959; &#965; &#963; &#953;]. Only here and <a href='B:490 5:7'>Luk 5:7</a>, note. A strong expression of the results of avarice.<p/>Destruction [&#959; &#955; &#949; &#952; &#961; &#959; &#957;]. See on <a href='B:590 1:9'>1Th 1:9</a>, and additional note. Perdition [&#945; &#960; &#969; &#955; &#949; &#953; &#945; &#957;]. It is unsafe to distinguish between oleqrov destruction in general, and ajpwleia as pointing mainly to destruction of the soul. Apwleia sometimes of spiritual destruction, as <a href='B:570 1:28'>Phi 1:28</a>; but also of destruction and waste in general, as <a href='B:480 14:4'>Mar 14:4</a>; <a href='B:510 8:20'>Act 8:20</a>. One is reminded of Virgil, Aen 3:56 : "Quid non mortalia pectora cogis, Auri sacra fames?"


text:
Love of money [&#966; &#953; &#955; &#945; &#961; &#947; &#965; &#961; &#953; &#945;]. N. T. o. See 4 Macc. 1 26. Rare in Class.<p/>The root [&#961; &#953; &#950; &#945;]. Better, a root. It is not the only root. In Paul only metaphorically. See <a href='B:520 11:16'>Rom 11:16</a>; <a href='B:520 11:17'>Rom 11:17</a>; <a href='B:520 11:18'>Rom 11:18</a>.<p/>Coveted after [&#959; &#961; &#949; &#947; &#959; &#956; &#949; &#957; &#959; &#953;]. See on ch. <a href='B:610 3:1'>1Ti 3:1</a>. The figure is faulty, since filarguria is itself a desire.<p/>Have erred [&#945; &#960; &#949; &#960; &#955; &#945; &#957; &#951; &#952; &#951; &#963; &#945; &#957;]. More correctly, have been led astray. o P. Pierced through [&#960; &#949; &#961; &#953; &#949; &#960; &#949; &#953; &#961; &#945; &#957;]. N. T. o o LXX<p/>Sorrows [&#959; &#948; &#965; &#957; &#945; &#953; &#962;]. See on <a href='B:520 9:2'>Rom 9:2</a>.


text:
Man of God [&#945; &#957; &#952; &#961; &#969; &#960; &#949; &#952; &#949; &#959; &#965;]. The phrase only in Pastorals. Comp <a href='B:620 3:17'>2Ti 3:17</a>. Not an official designation.<p/>Righteousness [&#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957;]. See on <a href='B:520 1:17'>Rom 1:17</a>. Not in the Pauline dogmatic sense, but as <a href='B:560 5:9'>Eph 5:9</a>, moral rectitude according to God's law.<p/>Meekness [&#960; &#961; &#945; &#965; &#960; &#945; &#952; &#953; &#945; &#957;]. N. T. o. o LXX Meekness of feeling [&#960; &#945; &#952; &#959; &#962;]. The usual word is prauthv, often in Paul. See on meek, <a href='B:470 5:5'>Mat 5:5</a>. With the whole verse comp. <a href='B:630 3:12'>Tit 3:12</a>.


text:
Fight the good fight [&#945; &#947; &#969; &#957; &#953; &#950; &#959; &#965; &#964; &#959; &#957; &#954; &#945; &#955; &#959; &#957; &#945; &#947; &#969; &#957; &#945;]. A phrase peculiar to the Pastorals. Comp. <a href='B:620 4:7'>2Ti 4:7</a>. Not necessarily a metaphor from the gymnasium or arena, although ajgwn contest was applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See <a href='B:580 2:1'>Col 2:1</a>; <a href='B:580 4:12'>Col 4:12</a>.<p/>Lay hold [&#949; &#960; &#953; &#955; &#945; &#946; &#959; &#965;]. o P. Frequent in Luke and Acts. Occasionally in this strong sense, as <a href='B:490 20:20'>Luk 20:20</a>; <a href='B:490 23:26'>Luk 23:26</a>; <a href='B:510 18:17'>Act 18:17</a>, but not usually. See <a href='B:480 8:23'>Mar 8:23</a>; <a href='B:490 9:47'>Luk 9:47</a>; <a href='B:510 9:27'>Act 9:27</a>.<p/>Professed a good profession [&#969; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#945; &#962; &#964; &#951; &#957; &#954; &#945; &#955; &#951; &#957; &#959; &#956; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. Both the verb and the noun in Paul, but this combination only here. For the use of kalov good see ch. <a href='B:610 1:18'>1Ti 1:18</a>, and ver. 12. Rend. confessed the good confession, and see on your professed subjection, <a href='B:540 9:13'>2Co 9:13</a>. It is important to preserve the force of the article, a point in which the A. V. is often at fault.


text:
Quickeneth [&#950; &#969; &#959; &#947; &#959; &#957; &#959; &#965; &#957; &#964; &#959; &#962;]. o P. Rend. who preserveth alive. Quickeneth is according to the reading zwopoiountov maketh alive. Comp. LXX, <a href='B:20 1:17'>Exo 1:17</a>; <a href='B:720 1:8'>Jud 1:8</a> :19. This association of God as the preserver with confession is noteworthy in <a href='B:470 10:28-33'>Mat 10:28-33</a>.<p/>Witnessed a good confession [&#956; &#945; &#961; &#964; &#965; &#961; &#951; &#963; &#945; &#957; &#964; &#959; &#962; &#964; &#951; &#957; &#954; &#945; &#955; &#951; &#957; &#959; &#956; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called is the faithful and true witeness " [&#956; &#945; &#961; &#964; &#965; &#962;], <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>. It is true that martuv was used very early of those who laid down their lives for the truth (see <a href='B:510 22:20'>Act 22:20</a>; <a href='B:730 2:13'>Rev 2:13</a> ), and Polycarp speaks of to marturion tou staurou the witness of the cross (Philippians 7.); but this did not become general until after the end of the second century. 128 Before Pontius Pilate. The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See Ignatius, Magn. xi; Tral. ix; Smyrn. 1 It has been supposed that these words were taken from a liturgical confession in which the Christian faith was professed.


text:
Commandment [&#949; &#957; &#964; &#959; &#955; &#951; &#957;]. Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as <a href='B:680 2:21'>2Pe 2:21</a>; <a href='B:680 3:2'>2Pe 3:2</a>. The reference may be explained by hJ paraggelia the commandment, ch. 1 5, meaning the gospel as the divine standard of conduct and faith. Comp. <a href='B:620 1:14'>2Ti 1:14</a>. The phrase threin thn ejntolhn to keep the commandment is Johannine. See <a href='B:500 14:15'>Joh 14:15</a>; <a href='B:500 14:21'>Joh 14:21</a>; <a href='B:500 14:10'>Joh 14:10</a>; <a href='B:690 2:3'>1Jn 2:3</a>; <a href='B:690 2:4'>1Jn 2:4</a>; <a href='B:690 3:22'>1Jn 3:22</a>; <a href='B:690 3:24'>1Jn 3:24</a>; <a href='B:690 5:3'>1Jn 5:3</a>.<p/>Without spot [&#945; &#963; &#960; &#953; &#955; &#959; &#957;]. Unsullied. Comp. <a href='B:660 1:27'>Jas 1:27</a>; <a href='B:670 1:19'>1Pe 1:19</a>; <a href='B:680 3:14'>2Pe 3:14</a>.<p/>Appearing [&#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945; &#962;]. See on <a href='B:600 2:8'>2Th 2:8</a>. In the Books of Macc. it is used to describe appearances and interventions Or God for the aid of his people. See 2 Macc. 2 21; 3 24; 14 15; 14 27; 3 Macc. 5 : 8, 
<a href='B:610 6:1'>1Ti 6:1</a><p/>5In <a href='B:620 4:18'>2Ti 4:18</a>, and <a href='B:630 2:13'>Tit 2:13</a>, it denotes, as here, the second coming of Christ. In <a href='B:620 1:10'>2Ti 1:10</a>, his historical manifestation, for which also the verb ejpifainein is used, <a href='B:630 2:11'>Tit 2:11</a>; <a href='B:630 3:4'>Tit 3:4</a>. for the Lord is second advent Paul commonly uses parousia presence; once the verb faneroun to make manifest (<a href='B:580 3:4'>Col 3:4</a> ), and once ajpokaluyiv revelation (<a href='B:600 1:7'>2Th 1:7</a> ). It is quite possible that the word ejpifaneia, so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled swthr savior, although his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes : "The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe."


text:
In his times [&#954; &#945; &#953; &#961; &#959; &#953; &#962; &#953; &#948; &#953; &#959; &#953; &#962;]. Better, his own seasons, or its own seasons. wither the seasons proper to the appearing, or the seasons which God shall see fit to select. See on ch. <a href='B:610 2:6'>1Ti 2:6</a> Potentate [&#948; &#965; &#957; &#945; &#963; &#964; &#951; &#962;]. Only here of God. Very often in LXX See Sir. 46 5; q 2 Macc. 12 15, etc. In Class. applied to Zeus (Soph. Antig. 608). In Aesch. Agam. 6, the stars are called lamproi dunastai bright rulers, as the regulators of the seasons.<p/>Of kings [&#964; &#969; &#957; &#946; &#945; &#963; &#953; &#955; &#949; &#965; &#959; &#957; &#964; &#969; &#957;]. Lit. of those who rule as kings. Only here for the noun, basilewn. Basileuv bsilewn king of kings, <a href='B:730 17:14'>Rev 17:14</a>; <a href='B:730 19:16'>Rev 19:16</a>.<p/>Of lords [&#954; &#965; &#961; &#953; &#949; &#965; &#959; &#957; &#964; &#969; &#957;]. Lit. of those who Lord it. Only here for the noun kuriwn. See kuriov kuriwn Lord of lords, <a href='B:730 19:16'>Rev 19:16</a>; comp. LXX, <a href='B:50 10:17'>Deu 10:17</a>; <a href='B:230 135:3'>Psa 135:3</a>. Probably liturgical.


text:
Who only hath immortality [&#959; &#956; &#959; &#957; &#959; &#962; &#949; &#967; &#969; &#957; &#945; &#952; &#945; &#957; &#945; &#963; &#953; &#945; &#957;]. Comp. ajfqartw incorruptible, ch. 1 17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (8196 A. D.) assumed the titles of "Lord" and "God," and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98 - 117 A. D.) forbade his subjects to address him as "Lord" and "God," but Pliny (112 A. D.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117 - 138 A. D.) allowed the worship of his statues. 129 In light. Comp. <a href='B:230 103:2'>Psa 103:2</a>; <a href='B:690 1:5'>1Jn 1:5</a>; <a href='B:690 1:7'>1Jn 1:7</a>; <a href='B:660 1:17'>Jas 1:17</a>.<p/>Which no man can approach unto [&#945; &#960; &#961; &#959; &#963; &#953; &#964; &#959; &#957;]. More simply, unapproachable. N. T. o. o LXX


text:
Them that are rich in this world [&#964; &#959; &#953; &#962; &#960; &#955; &#959; &#965; &#963; &#953; &#959; &#953; &#962; &#949; &#957; &#964; &#969; &#957; &#965; &#957; &#945; &#953; &#969; &#957; &#953;]. forming one conception. Chrysostom says :; "Rich in this world, for others are rich in the world to come." Comp. <a href='B:490 16:25'>Luk 16:25</a>. Plousiov rich, by Paul only metaphorically. See <a href='B:540 8:9'>2Co 8:9</a>; <a href='B:560 2:4'>Eph 2:4</a>. The phrase oJ nun aijwn the now age, only here and <a href='B:630 2:19'>Tit 2:19</a>, the usual expression being oJ aijwn ou=tov this age or world, which is not found in Pastorals.<p/>Be not highminded [&#956; &#951; &#965; &#968; &#951; &#955; &#959; &#966; &#961; &#959; &#957; &#949; &#953; &#957;]. The verb N. T. o. o LXX, o Class. Comp. <a href='B:520 11:20'>Rom 11:20</a>; <a href='B:520 12:16'>Rom 12:16</a>.<p/>Uncertain riches [&#960; &#955; &#959; &#965; &#964; &#959; &#965; &#945; &#948; &#951; &#955; &#959; &#964; &#951; &#964; &#953;]. A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of riches. For a similar construction see <a href='B:520 6:4'>Rom 6:4</a>. Adhlothv uncertainty, N. T. o. o LXX Originally obscurity. Ploutov wealth, frequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed.<p/>To enjoy [&#949; &#953; &#962; &#945; &#960; &#959; &#955; &#945; &#965; &#963; &#953; &#957;]. Lit. for enjoyment. Only here and <a href='B:650 11:25'>Heb 11:25</a>. See 3 Macc. 7 16. In class. occasionally, but the verb ajpolauein to have enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse.


text:
Do good [&#945; &#947; &#945; &#952; &#959; &#949; &#961; &#947; &#949; &#953; &#957;]. In this uncontracted form, N. T. o. o LXX, o Class. Comp. <a href='B:510 14:17'>Act 14:17</a>. The usual word is ajgaqopoiein, see <a href='B:480 3:4'>Mar 3:4</a>; <a href='B:490 6:9'>Luk 6:9</a>; <a href='B:490 6:33'>Luk 6:33</a>; <a href='B:490 6:35'>Luk 6:35</a>; <a href='B:670 2:15'>1Pe 2:15</a>. o P. who has ejrgazesqai to ajgaqon to work that which is good, <a href='B:520 2:10'>Rom 2:10</a>; <a href='B:550 6:10'>Gal 6:10</a>; <a href='B:560 4:28'>Eph 4:28</a>. Good works [&#949; &#961; &#947; &#959; &#953; &#962; &#954; &#945; &#955; &#959; &#953; &#962;]. For kalov see on ch. <a href='B:610 3:7'>1Ti 3:7</a>, and <a href='B:500 10:11'>Joh 10:11</a> : for ajgaqov on <a href='B:520 5:7'>Rom 5:7</a>.<p/>Ready to distribute [&#949; &#965; &#956; &#949; &#964; &#945; &#948; &#959; &#964; &#959; &#965; &#962;]. N. T. o. o LXX, o Class. For the verb metadidonai to impart to the poor, see <a href='B:490 3:11'>Luk 3:11</a>; <a href='B:560 4:28'>Eph 4:28</a>. Willing to communicate [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#954; &#959; &#965; &#962;]. N. T. o. o LXX See on fellowship, <a href='B:510 2:48'>Act 2:48</a>, and comp. koinwnein to partake, <a href='B:610 5:22'>1Ti 5:22</a>, and koinov common, <a href='B:630 1:14'>Tit 1:14</a>. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift.


text:
Laying up in store [&#945; &#960; &#959; &#952; &#951; &#963; &#945; &#965; &#961; &#953; &#950; &#959; &#957; &#964; &#945; &#962;]. N. T. o Laying away [&#945; &#960; &#959;]. Eternal life [&#964; &#951; &#962; &#959; &#957; &#964; &#969; &#962; &#950; &#969; &#951; &#962;]. More correctly, the life which is life indeed, or that which is truly life. See on ch. <a href='B:610 5:3'>1Ti 5:3</a>.


text:
That which is committed to thy trust [&#964; &#951; &#957; &#960; &#945; &#961; &#945; &#952; &#951; &#954; &#951; &#957;]. Only in Pastorals. Comp. <a href='B:620 1:12'>2Ti 1:12</a>; <a href='B:620 1:14'>2Ti 1:14</a>. From para beside or with, and tiqenai to Place. It may mean either something put beside another as an addition or appendix (so <a href='B:480 6:41'>Mar 6:41</a>; <a href='B:510 16:34'>Act 16:34</a> ), or something put with or in the keeping of another as a trust or deposit. In the latter sense always in LXX See <a href='B:30 6:2'>Lev 6:2</a>; <a href='B:30 6:4'>Lev 6:4</a>; Tob. 10 13; II Macc. 3 10, 15. Hdt 6 73, of giving hostages; 9 45, of confidential words intrusted to the hearer's honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the "sound words" which he was to guard as a sacred trust, and communicate to others.<p/>Vain babblings [&#954; &#949; &#957; &#959; &#966; &#969; &#957; &#953; &#945; &#962;]. Only in Pastorals. o LXX, o Class. From kenov empty and fwnh voice.<p/>Oppositions of science falsely so called [&#945; &#957; &#953; &#952; &#949; &#963; &#949; &#953; &#962; &#964; &#951; &#962; &#968; &#949; &#965; &#948; &#969; &#957; &#965; &#956; &#959; &#965; &#947; &#957; &#969; &#963; &#949; &#969; &#962;] Better, oppositions of the falsely - named knowledge. Antiqesiv, N. T. o. o LXX Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Gnwsiv knowledge was the characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste. According to them, it was by this philosopllic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude masses, the animal - men. The intellectual questions which occupied these teachers were two : to explain the work of creation, and to account for the existence of evil. Theil ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes - asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles allusions pointing to Cxnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error. The word gnwsiv cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of knowledge which opposed itself to the Christian faith. Yeudwnumov falsely - named, N. T. o. o LXX It characterises the gnwsiv as claiming that name without warrant, and as being mere vain babbling. Comp. <a href='B:580 2:8'>Col 2:8</a>.


text:
Professing. See on ch. <a href='B:610 2:10'>1Ti 2:10</a>.<p/>Erred [&#951; &#963; &#964; &#959; &#967; &#951; &#963; &#945; &#957;]. See on ch. <a href='B:610 1:6'>1Ti 1:6</a>, and comp. <a href='B:620 2:18'>2Ti 2:18</a>.<p/>Grace be with thee. The correct reading is meq' uJmwn with you. Although addressed to an individual, he is included in the church. This brief benediction occurs in Paul only in Colossians. :<a href='B:620 1'>2Ti 1:0</a><p/>CHAPTER I<p/>1 An apostle by the will of God. So 2nd Corinthians, Ephesians, Colosians. 1st Corinthians adds called or by call [&#954; &#955; &#951; &#964; &#959; &#962;].<p/>According to the promise, etc. [&#954; &#945; &#964; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957;]. Apostolov kata does not appear in any of the Pauline salutations. In 1 Timothy. kat' ejpitaghn according to the commandment, and in Titus kata pistin etc., according to the faith, etc. Kat' ejpaggelian, though in other connections, <a href='B:510 13:23'>Act 13:23</a>; <a href='B:550 3:29'>Gal 3:29</a>. Epaggelia, primarily announcement, but habitually promise in N. T. In Pastorals only here and <a href='B:610 4:8'>1Ti 4:8</a>. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming "ye shall live; through Christ," is an apostle according to the promise.<p/>Of life which is in Christ Jesus. The phrase promise of life only here and <a href='B:610 4:8'>1Ti 4:8</a>. o P. Life in Christ is a Pauline thought. See <a href='B:520 8:2'>Rom 8:2</a>; <a href='B:540 4:10'>2Co 4:10</a>; <a href='B:520 6:2-14'>Rom 6:2-14</a>; <a href='B:550 2:19'>Gal 2:19</a>; <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:580 3:4'>Col 3:4</a>; <a href='B:570 1:21'>Phi 1:21</a>. It is also a Johannine thought; see <a href='B:500 1:4'>Joh 1:4</a>; <a href='B:500 3:15'>Joh 3:15</a>; <a href='B:500 6:25'>Joh 6:25</a>; <a href='B:500 14:6'>Joh 14:6</a>; <a href='B:690 5:11'>1Jn 5:11</a>.


text:
Dearly beloved [&#945; &#947; &#945; &#960; &#951; &#964; &#969;]. Better, beloved. (Comp. <a href='B:530 4:17'>1Co 4:17</a>. In <a href='B:610 1:2'>1Ti 1:2</a>, Timothy is addressed as gnhsiov, and Tit. in <a href='B:630 1:4'>Tit 1:4</a>.


text:
I thank God [&#967; &#945; &#961; &#953; &#957; &#949; &#967; &#969; &#964; &#969; &#952; &#949; &#969;]. Lit. I have thanks to God. The phrase in <a href='B:490 17:9'>Luk 17:9</a>; <a href='B:510 2:47'>Act 2:47</a>; o P. unless <a href='B:540 1:15'>2Co 1:15</a>; 130 <a href='B:610 1:12'>1Ti 1:12</a>; <a href='B:650 12:28'>Heb 12:28</a>; 3rd John verse 4. Paul uses eujcaristw I give thanks (not in Pastorals) or eujloghtov oJ qeov blessed be God (not in Pastorals). The phrase carin ecw is a Latinism, habere gratiam, of which several are found in Pastorals.<p/>I serve [&#955; &#945; &#964; &#961; &#949; &#965; &#969;]. In Pastorals only here. Comp. <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:520 1:25'>Rom 1:25</a>; <a href='B:570 3:3'>Phi 3:3</a>. Frequent in Hebrews. Originally, to serve for hire. In N. T. both of ritual service, as <a href='B:650 8:5'>Heb 8:5</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 10:2'>Heb 10:2</a>; <a href='B:650 13:10'>Heb 13:10</a>; and of worship or service generally, as <a href='B:490 1:74'>Luk 1:74</a>; <a href='B:520 1:9'>Rom 1:9</a>. Especially of the service rendered to God by the Israelites as his peculiar people, as <a href='B:510 26:7'>Act 26:7</a>. Comp. latreia service, <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:650 9:1'>Heb 9:1</a>; <a href='B:650 9:6'>Heb 9:6</a>. In LXX always of the service of God or of heathen deities.<p/>From my forefathers [&#945; &#960; &#959; &#960; &#961; &#959; &#947; &#959; &#957; &#969; &#957;]. Progonov, Past o. See on <a href='B:610 5:4'>1Ti 5:4</a>. The phrase N. T. o. For the thought, comp. <a href='B:510 14:14'>Act 14:14</a>; <a href='B:570 3:5'>Phi 3:5</a>. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, <a href='B:550 1:13'>Gal 1:13</a>; <a href='B:550 1:14'>Gal 1:14</a>.<p/>With pure conscience [&#949; &#957; &#954; &#945; &#952; &#945; &#961; &#945; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#953;]. As <a href='B:610 3:9'>1Ti 3:9</a>. The phrase, Past o. <a href='B:650 9:14'>Heb 9:14</a> has kaqariei thn sunidhsin hJmwn shall purge our conscience.<p/>That without ceasing [&#969; &#962; &#945; &#948; &#953; &#945; &#955; &#949; &#953; &#960; &#964; &#959; &#957;]. The passage is much involved. Note<p/>(1) that carin ecw tw qew I thank God must have an object.<p/>(2) That object cannot be that he unceasingly remembers Timothy in his prayers.<p/>(3) That object, though remote, is uJpomnhsin labwn when I received reminder verse 5).<p/>He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc. 'Adialeipton unceasing, only here and <a href='B:520 9:2'>Rom 9:2</a>. Adialeiptwv, <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:590 1:3'>1Th 1:3</a>; <a href='B:590 2:13'>1Th 2:13</a>; <a href='B:590 5:17'>1Th 5:17</a>.<p/>I have remembrance [&#949; &#967; &#969; &#964; &#951; &#957; &#956; &#957; &#949; &#953; &#945; &#957;]. The phrase once in Paul, <a href='B:590 3:6'>1Th 3:6</a>. Commonly, mneian poioumai I make mention, <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:560 1:16'>Eph 1:16</a>; <a href='B:590 1:2'>1Th 1:2</a>; <a href='B:570 1:4'>Phi 1:4</a>. Night and day [&#957; &#965; &#954; &#964; &#959; &#962; &#954; &#945; &#953; &#951; &#956; &#949; &#961; &#945; &#962;]. See <a href='B:610 5:5'>1Ti 5:5</a>. The phrase in Paul, <a href='B:590 2:9'>1Th 2:9</a>; <a href='B:590 3:10'>1Th 3:10</a>; <a href='B:600 3:8'>2Th 3:8</a>. Const. with greatly desiring. 132


text:
Greatly desiring [&#949; &#960; &#953; &#960; &#959; &#952; &#969; &#957;]. Better, longing. Pastorals only here. Quite frequent in Paul. See <a href='B:520 1:11'>Rom 1:11</a>; <a href='B:540 5:2'>2Co 5:2</a>; <a href='B:540 9:14'>2Co 9:14</a>; <a href='B:570 1:8'>Phi 1:8</a>, etc. The compounded preposition ejpi does not denote intensity, as A. verse greatly, but direction. Comp. chapter <a href='B:620 4:9'>2Ti 4:9</a>; <a href='B:620 4:21'>2Ti 4:21</a>. Being mindful of thy tears [&#956; &#949; &#956; &#957; &#951; &#956; &#949; &#957; &#959; &#962; &#963; &#959; &#965; &#964; &#969; &#957; &#948; &#945; &#954; &#961; &#965; &#969; &#957;]. The verb, mimnhskesqai in Paul, only <a href='B:530 11:2'>1Co 11:2</a>. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. 133 One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (<a href='B:510 20:17'>Act 20:17</a> ff., see especially verse 37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (<a href='B:510 20:23'>Act 20:23</a> ), and Paul appears as a prisoner (<a href='B:620 1:8'>2Ti 1:8</a> ). He must fulfill his course <a href='B:510 20:24'>Act 20:24</a> ); here he has fulfilled it (<a href='B:620 4:7'>2Ti 4:7</a> ). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (<a href='B:510 20:29'>Act 20:29</a>; <a href='B:510 20:30'>Act 20:30</a> ); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers.<p/>That I may be filled with joy. Const. with longing to see you.


text:
When I call to remembrance [&#965; &#960; &#959; &#956; &#957; &#951; &#963; &#953; &#957; &#955; &#945; &#946; &#969; &#957;]. The object of carin ecw ver. 3. Lit. having received a reminding. The phrases N. T.. o. Upomnhsiv reminding (but sometimes intransitive, remembrance), only here, <a href='B:680 1:13'>2Pe 1:13</a>; <a href='B:680 3:1'>2Pe 3:1</a>. In LXX three times. As distinguished from ajnamnhsiv remembrance (<a href='B:530 11:24'>1Co 11:24</a>; <a href='B:530 11:25'>1Co 11:25</a> ) it signifies a reminding or being reminded by another; while ajnamnhsiv is a recalling by one's self.<p/>Unfeigned faith that is in thee [&#964; &#951; &#962; &#949; &#957; &#963; &#959; &#953; &#945; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#964; &#959; &#965; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. See on <a href='B:610 1:5'>1Ti 1:5</a>. For the peculiar collocation of the Greek words, comp. <a href='B:510 17:28'>Act 17:28</a>; <a href='B:520 1:12'>Rom 1:12</a>; <a href='B:560 1:15'>Eph 1:15</a>. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In verse 3 he speaks of serving God from his forefathers. In <a href='B:510 24:14'>Act 24:14</a> Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets.<p/>Dwelt [&#949; &#957; &#969; &#954; &#951; &#963; &#949; &#957;]. Paul uses the verb with sin, the divine Spirit, God, the word of Christ, but nowhere with faith. The phrase faith dwells in, N. T. o. According to Paul, Christians are or stand in faith; but faith is not represented as dwelling in them. Christ dwells in the heart through faith (<a href='B:560 3:17'>Eph 3:17</a> ).<p/>First [&#960; &#961; &#969; &#964; &#959; &#957;]. With reference to Timothy, and with a comparative sense, as <a href='B:470 5:24'>Mat 5:24</a>; <a href='B:470 7:5'>Mat 7:5</a>; <a href='B:480 3:27'>Mar 3:27</a>; <a href='B:590 4:16'>1Th 4:16</a>, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. <a href='B:510 16:1'>Act 16:1</a>.<p/>Grandmother [&#956; &#945; &#956; &#956; &#951;]. N. T. Once in LXX, 4 Macc. 16 9. Later Greek. The correct classical word is thqh. See Aristoph. Ach. 49; Plato, Repub. 461 D. From the emphasis upon Timothy's receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage appears from <a href='B:510 16:1'>Act 16:1</a> I am persuaded [&#960; &#949; &#960; &#949; &#953; &#963; &#956; &#945; &#953;]. The verb in Pastorals only here and verse 
<a href='B:620 1:1'>2Ti 1:1</a><p/>2Often in Paul.


text:
Wherefore [&#948; &#953; &#951; &#957; &#945; &#953; &#964; &#953; &#945; &#957;]. Lit. for which cause. Aitia not in Paul. The phrase in verse 12; <a href='B:630 1:13'>Tit 1:13</a>; also in Luke, Acts, and Hebrews Paul's expression is dio or dia touto.<p/>Stir up [&#945; &#957; &#945; &#950; &#969; &#960; &#965; &#961; &#949; &#953; &#957;]. N. T. o. LXX, (<a href='B:10 45:27'>Gen 45:27</a>; <a href='B:10 1'>Gen 1:0</a> Macc. 13 7. In Class., as Eurip. Electra, 1121, ajn' au su zwpureiv neikh nea you are rekindling old strifes. From ajna again zwov alive, pur fire. To zwpuron is a piece of hot coal, an ember, a spark. Plato calls the survivors of the flood smikra zwpura tou twn ajnqrwpwn genouv diaseswsmena small sparks of the human race preserved. The word is, therefore, figurative, to stir or kindle the embers. Ana combines the meanings again and up, rekindle or kindle up. Vulg. only the former, resuscitare. Comp. ajnaptein 12 49; <a href='B:660 3:5'>Jas 3:5</a>. It is not necessary to assume that Timothy's zeal had become cold.<p/>The gift of God [&#964; &#959; &#967; &#945; &#961; &#953; &#963; &#956; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. See on <a href='B:610 4:14'>1Ti 4:14</a>. The laying on of my hands. See on <a href='B:610 4:14'>1Ti 4:14</a>.


text:
Spirit of fear [&#960; &#957; &#949; &#965; &#956; &#945; &#948; &#949; &#953; &#955; &#953; &#945; &#962;]. Better, of cowardice. N. T. Comp. <a href='B:520 8:15'>Rom 8:15</a>, and see on the Spirit, <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 8:5'>Rom 8:5</a>.<p/>Of power [&#948; &#965; &#957; &#945; &#956; &#949; &#969; &#962;]. Found in all the Pauline Epistles except Philemon. In Pastorals only here, verse 8, and chapter <a href='B:620 3:5'>2Ti 3:5</a>. Not used by our writer in the sense of working miracles, which it sometimes has in Paul. Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of parrhsia boldness.<p/>Of love [&#945; &#947; &#945; &#960; &#951; &#962;]. See on <a href='B:550 5:22'>Gal 5:22</a>.<p/>Of a sound mind [&#963; &#969; &#966; &#961; &#959; &#957; &#953; &#963; &#956; &#959; &#965;]. N. T. o. o LXX, o Class. Not self - control, but the faculty of generating it in others or in one's self, making them swfronev of sound mind. Comp. <a href='B:630 2:4'>Tit 2:4</a>. Rend. discipline. See on swfrosunh <a href='B:610 2:9'>1Ti 2:9</a>.


text:
Be not ashamed [&#956; &#951; &#949; &#960; &#945; &#953; &#963; &#967; &#965; &#957; &#952; &#951; &#962;]. See on <a href='B:490 9:26'>Luk 9:26</a>.<p/>Testimony [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#959; &#957;]. See on <a href='B:610 2:6'>1Ti 2:6</a>.<p/>His prisoner [&#948; &#949; &#963; &#956; &#953; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. Paul styles himself the prisoner of the Lord, <a href='B:560 3:1'>Eph 3:1</a>; <a href='B:560 4:1'>Eph 4:1</a>; <a href='B:570 1:9'>Phi 1:9</a>. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul's supposed second imprisonment, see Intro.<p/>Be partaker of the afflictions [&#963; &#965; &#957; &#954; &#945; &#954; &#959; &#960; &#945; &#952; &#951; &#963; &#959; &#957;]. Only here and chapter <a href='B:620 2:3'>2Ti 2:3</a>. o LXX, o Class. The compounded sun with, not with the gospel, as Rev., but with me. Share afflictions with me for the gospel. According to the power of God. Which enables him to endure hardness. Connect with be partaker, etc.


text:
Who hath saved us. Salvation is ascribed to God. See on our Savior, <a href='B:610 1:1'>1Tim 1:1</a>.<p/>Called [&#954; &#945; &#955; &#949; &#963; &#945; &#957; &#964; &#959; &#962;]. Comp. <a href='B:610 6:12'>1Ti 6:12</a>, and see <a href='B:520 8:30'>Rom 8:30</a>; <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:530 1:9'>1Co 1:9</a>; <a href='B:550 1:6'>Gal 1:6</a>; <a href='B:590 2:12'>1Th 2:12</a>. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed : called, saved.<p/>With a holy calling [&#955; &#954; &#951; &#963; &#949; &#953; &#945; &#947; &#953; &#945;]. Klhsiv, calling, often in Paul; but the phrase holy calling only here. In Paul, klhsiv sometimes as here, with the verb kalein to call, as <a href='B:530 7:20'>1Co 7:20</a>; <a href='B:560 4:1'>Eph 4:1</a>; <a href='B:560 4:4'>Eph 4:4</a>. Purpose [&#960; &#961; &#959; &#952; &#949; &#963; &#953; &#957;]. See on <a href='B:510 11:23'>Act 11:23</a>; <a href='B:520 9:11'>Rom 9:11</a>.<p/>Grace which was given [&#967; &#945; &#961; &#953; &#957; &#964; &#951; &#957; &#948; &#959; &#952; &#949; &#953; &#963; &#945; &#957;]. Comp. <a href='B:520 12:3'>Rom 12:3</a>; <a href='B:520 12:6'>Rom 12:6</a>; <a href='B:520 14:15'>Rom 14:15</a>; <a href='B:530 3:10'>1Co 3:10</a>; <a href='B:560 3:8'>Eph 3:8</a>; <a href='B:560 4:7'>Eph 4:7</a>. The phrase only here in Pastorals<p/>Before the world began [&#960; &#961; &#959; &#967; &#961; &#959; &#957; &#969; &#957; &#945; &#953; &#969; &#957; &#953; &#969; &#957;]. See additional note on <a href='B:600 1:9'>2Th 1:9</a>. In Pastorals the phrase only here and <a href='B:630 1:2'>Tit 1:2</a>. Not in Paul. Lit. before eternal times. If it is insisted that aijwniov means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times. That would be to say that there was a beginning of times which are from everlasting. Paul puts the beginnings of salvation in God's purpose before the time of the world (<a href='B:530 2:7'>1Co 2:7</a>; <a href='B:670 1:20'>1Pe 1:20</a> ); and Christ's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ's preexistence. The meaning, therefore, of this phrase is rightly given in A. V. : before the world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless present, grace was given to us in God's decree, not actually, since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.


text:
Made manifest [&#966; &#945; &#957; &#949; &#961; &#969; &#952; &#949; &#953; &#963; &#945; &#957;]. See on <a href='B:610 3:16'>1Ti 3:16</a>. In contrast With the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. <a href='B:630 1:3'>Tit 1:3</a>. There is an implication that the divine counsel was hidden until the fitting time : comp. <a href='B:560 3:5'>Eph 3:5</a>, and see <a href='B:580 1:26'>Col 1:26</a>.<p/>By the appearing [&#948; &#953; &#945; &#964; &#951; &#962; &#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945; &#962;]. See on <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:610 6:14'>1Ti 6:14</a>.<p/>Who hath abolished [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#945; &#957; &#964; &#959; &#962;]. Better, since he made of none effect. In Pastorals only here. frequent in Paul. See on make without effect, <a href='B:520 3:3'>Rom 3:3</a>, and comp. is swallowed up, <a href='B:530 14:54'>1Co 14:54</a>. Notice the association of the verb with ejpifaneia appearing in <a href='B:600 2:8'>2Th 2:8</a>. Brought to light [&#966; &#969; &#964; &#953; &#963; &#945; &#957; &#964; &#959; &#962;]. Only here in Pastorals. In Paul, <a href='B:530 4:5'>1Co 4:5</a>; <a href='B:560 1:18'>Eph 1:18</a>; <a href='B:560 3:9'>Eph 3:9</a>.<p/>Immortality [&#945; &#966; &#952; &#945; &#961; &#963; &#953; &#945; &#957;]. Better, incorruption. With this exception, only in Paul. See Wisd. 2 23; 6 9; 4 Macc. 9 22; 17 12.


text:
A teacher of the Gentiles [&#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#962; &#949; &#952; &#957; &#969; &#957;]. Omit of the Gentiles. Comp. <a href='B:610 2:7'>1Ti 2:7</a>, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching [&#954; &#951; &#961; &#965; &#963; &#963; &#969; &#957;]; but he nowhere calls himself didaskalov a teacher, although he uses didaskein to teach, of himself, <a href='B:530 4:17'>1Co 4:17</a>; <a href='B:580 1:28'>Col 1:28</a>. He also uses didach teaching, of matter given by him to the converts, <a href='B:520 6:17'>Rom 6:17</a>; <a href='B:520 16:17'>Rom 16:17</a>; <a href='B:530 14:6'>1Co 14:6</a>. He distinguishes between the apostle and the teacher, <a href='B:530 12:28'>1Co 12:28</a>; <a href='B:560 4:11'>Eph 4:11</a>.


text:
I am not ashamed. Comp. verse 8, and <a href='B:520 1:16'>Rom 1:16</a>.<p/>Whom I have believed [&#969; &#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#945;]. Or, in whom I have put my trust. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:500 2:22'>Joh 2:22</a>; <a href='B:520 4:5'>Rom 4:5</a>.<p/>Able [&#948; &#965; &#957; &#945; &#964; &#959; &#962;]. Often used with a stronger meaning, as <a href='B:530 1:26'>1Co 1:26</a>, mighty; <a href='B:510 25:5'>Act 25:5</a>, oiJdunatoi the chief men : as a designation of God, oJ dunatov the mighty one, <a href='B:490 1:49'>Luk 1:49</a>; of preeminent ability or power in something, as of Jesus, dunatov ejn ergw kai logw mighty in deed and word, 50 24 19 of spiritual agencies, "The weapons of our warfare are dunata mighty," etc., <a href='B:540 10:4'>2Co 10:4</a>. Very often in LXX That which I have committed [&#964; &#951; &#957; &#960; &#945; &#961; &#945; &#952; &#951; &#954; &#951; &#957; &#956; &#959; &#965;]. More correctly, that which has been committed unto me : my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The paraqhkh or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (<a href='B:610 6:20'>1Ti 6:20</a> ). It was the form of sound words (verse 13); that which Timothy had heard from Paul (chapter <a href='B:620 2:2'>2Ti 2:2</a> ); that fair deposit verse 14). It was the gospel to which Paul had been appointed verse 11); which had been intrusted to him (<a href='B:610 1:11'>1Ti 1:11</a>; <a href='B:630 1:3'>Tit 1:3</a>; comp. <a href='B:530 9:17'>1Co 9:17</a>; <a href='B:550 2:7'>Gal 2:7</a>; <a href='B:590 2:4'>1Th 2:4</a> ). The verb paratiqenai to commit to one's charge is a favorite with Luke. See <a href='B:490 12:48'>Luk 12:48</a>; <a href='B:510 20:32'>Act 20:32</a>. Sums deposited with a Bishop for the use of the church were called paraqhkai thv ejkklhsiav trust - funds of the church. In the Epistle of the pseudo - Ignatius to Hero (7) we read : "Keep my deposit [&#960; &#945; &#961; &#945; &#952; &#951; &#954; &#951; &#957;] which I and Christ have committed [&#960; &#945; &#961; &#952; &#949; &#956; &#949; &#952; &#945;] to you. I commit [&#960; &#945; &#961; &#945; &#964; &#953; &#952; &#951; &#956; &#953;] to you the church of the Antiochenes."<p/>That day (ejkeinhn thn hJmeran). The day of Christ's second appearing. See on <a href='B:590 5:2'>1Th 5:2</a>. In this sense the phrase occurs in the N. T. Epistles only chapter <a href='B:620 1:18'>2Ti 1:18</a>; <a href='B:620 4:8'>2Ti 4:8</a>; <a href='B:600 1:10'>2Th 1:10</a>; but often in the Gospels, as <a href='B:470 7:22'>Mat 7:22</a>; <a href='B:470 26:29'>Mat 26:29</a>; <a href='B:480 13:32'>Mar 13:32</a>, etc. The day of the Lord's appearing is designated by Paul as hJ hJmera, absolutely, the day, <a href='B:520 13:12'>Rom 13:12</a>; <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:590 5:4'>1Th 5:4</a> : hJmera tou kuriou the day of the Lord, <a href='B:530 1:8'>1Co 1:8</a>; <a href='B:540 1:14'>2Co 1:14</a>; <a href='B:590 5:2'>1Th 5:2</a>; <a href='B:600 2:2'>2Th 2:2</a> : the day of Jesus Christ or Christ, <a href='B:570 1:6'>Phi 1:6</a>; <a href='B:570 1:10'>Phi 1:10</a>; <a href='B:570 2:16'>Phi 2:16</a> : the day when God shall judge, <a href='B:520 2:16'>Rom 2:16</a> : the day of wrath and revelation of the righteous judgment of God, <a href='B:520 2:5'>Rom 2:5</a> : the day of redemption, <a href='B:560 4:30'>Eph 4:30</a>.


text:
The form [&#965; &#960; &#959; &#964; &#965; &#960; &#969; &#963; &#953; &#957;]. Pasts o. o LXX, o Class. See on <a href='B:610 1:16'>1Ti 1:16</a>.<p/>Of sound words [&#965; &#947; &#953; &#945; &#953; &#957; &#959; &#957; &#964; &#969; &#957; &#955; &#959; &#947; &#969; &#957;]. See on <a href='B:610 1:16'>1Ti 1:16</a>.<p/>In faith and love. The teaching is to be held, preached, and practiced, not as a mere schedule of conduct, however excellent, but with the strong conviction of faith and the favor of love.


text:
That good thing which was committed [&#964; &#951; &#957; &#954; &#945; &#955; &#951; &#957; &#960; &#945; &#961; &#945; &#952; &#951; &#954; &#951; &#957;]. That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N. T. o. See on verse 12. Comp. the good warfare, <a href='B:610 1:18'>1Ti 1:18</a>; teaching, <a href='B:610 4:6'>1Ti 4:6</a>; fight, <a href='B:610 6:12'>1Ti 6:12</a>; confession, <a href='B:610 6:12'>1Ti 6:12</a>.


text:
In Asia. Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (B. C. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century A. D. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.<p/>Have turned away [&#945; &#960; &#949; &#963; &#964; &#961; &#945; &#966; &#951; &#957; &#963; &#945; &#957;]. Not from the faith, but from Paul.


text:
Onesiphorus. Mentioned again, chapter <a href='B:620 4:19'>2Ti 4:19</a>.<p/>Refreshed [&#945; &#957; &#949; &#968; &#965; &#950; &#949; &#957;]. N. T. o. Several times in LXX; often in Class. Anayuxiv refreshing, <a href='B:510 3:19'>Act 3:19</a>; and katayucein to cool, <a href='B:490 16:24'>Luk 16:24</a>. Originally to cool; to revive by fresh air.<p/>Chain [&#945; &#955; &#965; &#963; &#953; &#957;]. Once in Paul, <a href='B:560 6:20'>Eph 6:20</a>. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt 9:74; Eurip. Orest. 984. <a href='B:480 5:4'>Mar 5:4</a> is not decisive.


text:
Very well [&#946; &#949; &#955; &#964; &#953; &#959; &#957;]. N. T. o. The sense is comparative; better than I can tell you.


text:
Therefore [&#959; &#965; &#957;]. In view of what has been said in the previous chapter. Be strong [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#959; &#965;]. In Paul, <a href='B:520 4:20'>Rom 4:20</a>; <a href='B:560 6:10'>Eph 6:10</a>; <a href='B:570 4:13'>Phi 4:13</a>. Lit. be strengthened inwardly.<p/>In the grace [&#949; &#957; &#964; &#951; &#967; &#945; &#961; &#953; &#964; &#953;]. Grace is the inward source of strength. Comp. the association of grace and strength in <a href='B:540 12:9'>2Co 12:9</a>.


text:
Among many witnesses [&#948; &#953; &#945; &#960; &#959; &#955; &#955; &#969; &#957; &#956; &#945; &#961; &#964; &#965; &#961; &#969; &#957;]. Dia through the medium of, and therefore in the presence of.<p/>Commit [&#960; &#945; &#961; &#945; &#952; &#959; &#965;]. As a trust or deposit [&#960; &#945; &#961; &#945; &#952; &#951; &#954; &#951;]. See on chapter <a href='B:620 1:12'>2Ti 1:12</a>; <a href='B:620 1:14'>2Ti 1:14</a>. In Paul only <a href='B:530 10:27'>1Co 10:27</a>.<p/>Faithful [&#960; &#953; &#963; &#964; &#959; &#953; &#962;]. Not believing, but trusty, as appears from the context. See on <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>.<p/>Able [&#953; &#954; &#945; &#957; &#959; &#953;]. In Pastorals only here. Very common in Luke and Acts : a few times in Paul. See on many, <a href='B:520 14:23'>Rom 14:23</a>.


text:
Endure hardness [&#963; &#965; &#957; &#954; &#945; &#954; &#959; &#960; &#945; &#952; &#951; &#963; &#959; &#957;]. Comp. chapter <a href='B:620 1:8'>2Ti 1:8</a>. A. V. verse fails to give the force of sun with. Rend. suffer hardship with me. Soldier [&#963; &#964; &#961; &#945; &#964; &#953; &#969; &#964; &#951; &#962;]. Only here in Pastorals. o P. Frequent in Acts.


text:
That warreth [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#962;]. Better, when engaged in warfare. Rev. no soldier on service. In Paul, <a href='B:530 9:7'>1Co 9:7</a>; <a href='B:540 10:3'>2Co 10:3</a>. In Pastorals only here and <a href='B:610 1:18'>1Ti 1:18</a>.<p/>Entangleth himself [&#949; &#956; &#960; &#955; &#949; &#954; &#949; &#964; &#945; &#953;]. Only here and <a href='B:680 2:20'>2Pe 2:20</a> (see note). This has been made an argument for clerical celibacy.<p/>In the affairs of this life [&#964; &#945; &#953; &#962; &#964; &#959; &#965; &#946; &#953; &#959; &#965; &#960; &#961; &#945; &#947; &#956; &#945; &#964; &#953; &#945; &#953; &#962;]. Better, affairs of life. Not as A. V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life. In N. T., biov means either means of subsistence, as <a href='B:480 12:44'>Mar 12:44</a>; <a href='B:490 8:43'>Luk 8:43</a>; <a href='B:690 3:17'>1Jn 3:17</a>; or course of life, as <a href='B:490 8:14'>Luk 8:14</a>. Biov P o.<p/>Him who hath chosen him to be a soldier [&#964; &#969; &#963; &#964; &#961; &#945; &#964; &#959; &#955; &#959; &#947; &#951; &#963; &#945; &#957; &#964; &#953;]. N. T. o. o LXX Better, enrolled him as a soldier.


text:
Strive for masteries [&#945; &#952; &#955; &#951;]. N. T. o. o LXX Paul uses ajgwnizesqai (see <a href='B:530 9:25'>1Co 9:25</a> ), which appears also in <a href='B:610 4:10'>1Ti 4:10</a>; <a href='B:610 6:12'>1Ti 6:12</a>; <a href='B:620 4:7'>2Ti 4:7</a>. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Rom. crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy's camp.<p/>Is he not crowned [&#959; &#965; &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#965; &#964; &#945; &#953;]. The verb only here and <a href='B:650 2:7'>Heb 2:7</a>; <a href='B:650 2:9'>Heb 2:9</a>. For stefanov crown, see on <a href='B:730 2:9'>Rev 2:9</a>; <a href='B:730 4:4'>Rev 4:4</a>; <a href='B:670 5:4'>1Pe 5:4</a>. Paul has stefanon labein, <a href='B:530 9:25'>1Co 9:25</a>.<p/>Lawfully [&#957; &#959; &#956; &#953; &#956; &#969; &#962;]. Past o. See <a href='B:610 1:8'>1Ti 1:8</a>. According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial office requires that the minister shall not entangle himself with secular pursuits. If he fulfills this requirement, he is not to trouble himself about his worldly maintenance, for it is right that he should draw his support from his ministerial labor : nay, he has the first right to its material fruits.


text:
The husbandman that laboreth [&#964; &#959; &#957; &#954; &#959; &#960; &#953; &#969; &#957; &#964; &#945; &#947; &#949; &#969; &#961; &#947; &#959; &#957;]. The verb implies hard. wearisome toil. See on <a href='B:590 1:3'>1Th 1:3</a>; <a href='B:590 5:12'>1Th 5:12</a>. Gewrgov Husbandman, only here in Pastorals. o P. See on <a href='B:500 14:1'>Joh 14:1</a>.<p/>Must be first partaker [&#948; &#949; &#953; &#960; &#961; &#969; &#964; &#959; &#957; - &#956; &#949; &#964; &#945; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953; &#957;]. Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye <a href='B:530 9:7'>1Co 9:7</a>, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Metalambanein to partake, o P, and only here in Pastorals. Paul uses metecein. See <a href='B:530 9:10'>1Co 9:10</a>; <a href='B:530 9:12'>1Co 9:12</a>; x. 17, 21, 30.


text:
Consider [&#957; &#959; &#949; &#953;]. Better, understand.<p/>And the Lord give thee understanding [&#948; &#969; &#963; &#949; &#953; &#947; &#945; &#961; &#959; &#954; &#965; &#961; &#953; &#959; &#962; &#963; &#965; &#957; &#949; &#963; &#953; &#957;]. More correctly, for the Lord shall give. 134 For sunesin understanding, see on <a href='B:480 12:33'>Mar 12:33</a>; <a href='B:490 2:47'>Luk 2:47</a>; <a href='B:580 1:9'>Col 1:9</a>.


text:
Remember that Jesus Christ - was raised, etc. Incorrect. Rend. remember Jesus Christ raised from the dead. Mnhmoneue remember, only here in Pastorals : often in Paul. Egeirein to raise, very often in N. T., but only here in Pastorals. The perfect passive participle [&#949; &#947; &#951; &#947; &#949; &#961; &#956; &#949; &#957; &#959; &#957;] only here. The perfect marks the permanent condition - raised and still living. Of the seed of David. Not referring to Christ's human descent as a humiliation in contrast with his victory over death [&#949; &#947; &#951; &#947; &#949; &#961; &#956; &#949; &#957; &#959; &#957;], but only marking his human, visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in <a href='B:520 1:3'>Rom 1:3</a>; <a href='B:520 1:4'>Rom 1:4</a>, which the writer probably had in mind, and was perhaps trying to imitate. It is supposed by some that the words Jesus Christ - seed of David were a part of a confessional formula.<p/>According to my gospel. Comp. <a href='B:520 2:16'>Rom 2:16</a>; <a href='B:520 16:25'>Rom 16:25</a>, and see <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:530 2'>1Co 2:0</a>; <a href='B:550 11:7'>Gal 11:7</a>; <a href='B:550 1:11'>Gal 1:11</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:610 1:11'>1Ti 1:11</a>.


text:
Wherein I suffer trouble [&#949; &#957; &#969; &#954; &#945; &#954; &#959; &#960; &#945; &#952; &#969;]. Wherein refers to the gospel. Kakopaqein only here, chapter <a href='B:620 4:5'>2Ti 4:5</a>, and <a href='B:660 5:13'>Jas 5:13</a>. LXX, <a href='B:500 4:10'>Joh 4:10</a>.<p/>As an evildoer [&#969; &#962; &#954; &#945; &#954; &#959; &#965; &#961; &#947; &#959; &#962;]. Only here and in Luke. Better, malefactor. The meaning is technical. Comp. <a href='B:490 23:32'>Luk 23:32</a>; <a href='B:490 23:33'>Luk 23:33</a>; <a href='B:490 23:39'>Luk 23:39</a>. Unto bonds [&#956; &#949; &#967; &#961; &#953; &#948; &#949; &#963; &#956; &#969; &#957;]. Comp. <a href='B:570 2:8'>Phi 2:8</a>, mecri qanatou unto death : <a href='B:650 12:4'>Heb 12:4</a>, mecriv aimatov unto blood. Const. with I suffer trouble But the word of God is not bound [&#945; &#955; &#955; &#945; &#959; &#955; &#959; &#947; &#959; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#959; &#965; &#948; &#949; &#948; &#949; &#964; &#945; &#953;]. Nevertheless, although I am in bonds, the gospel which I preach will prevail in spite of all human efforts to hinder it. Word of God often in Paul. In Pastorals, <a href='B:610 4:5'>1Ti 4:5</a>; <a href='B:630 2:5'>Tit 2:5</a>. Bound, in Paul metaphorically, as here, <a href='B:520 7:2'>Rom 7:2</a>; <a href='B:530 7:27'>1Co 7:27</a>; <a href='B:530 7:39'>1Co 7:39</a>.


text:
Therefore [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#959;]. Because I know that God is carrying on his work.<p/>That they may also [&#953; &#957; &#945; &#954; &#945; &#953; &#945; &#965; &#964; &#959; &#953;]. More correctly, they also may, etc. Also, as well as myself.<p/>Obtain the salvation [&#963; &#969; &#964; &#951; &#961; &#953; &#945; &#962; &#964; &#965; &#967; &#969; &#963; &#953; &#957;]. The phrase N T. o. Paul has peripoihsiv swthriav obtaining of salvation, <a href='B:590 5:9'>1Th 5:9</a>. Which is in Christ Jesus. The phrase salvation which is in Christ Jesus, N. T. For other collocations with in Christ Jesus in Pastorals, see <a href='B:610 1:14'>1Ti 1:14</a>; <a href='B:610 3:13'>1Ti 3:13</a>; <a href='B:620 1:1'>2Ti 1:1</a>; <a href='B:620 1:9'>2Ti 1:9</a>; <a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:620 2:3'>2Ti 2:3</a>; <a href='B:620 2:15'>2Ti 2:15</a>.<p/>With eternal glory [&#956; &#949; &#964; &#945; &#948; &#959; &#958; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. The phrase eternal glory ony here and <a href='B:670 5:10'>1Pe 5:10</a>. Paul has aijwnion barov doxhv eternal weight of glory, <a href='B:540 4:17'>2Co 4:17</a>. Glory here is the eternal reward of Christians in heaven.


text:
It is a faithful saying. Better, faithful is the saying. See on <a href='B:610 1:15'>1Ti 1:15</a>. It refers to what precedes - the eternal glory of those who are raised with Christ verse 8) which stimulates to endurance of sufferings for the gospel.<p/>For [&#947; &#945; &#961;]. Faithful is the saying that the elect shall obtain salvation with eternal glory, for if we be dead, etc. 136 The following words to the end of verse 12 may be a fragment of a hymn or confession, founded on <a href='B:520 6:8'>Rom 6:8</a>; <a href='B:520 8:17'>Rom 8:17</a>.<p/>If we be dead with him [&#949; &#953; &#963; &#965; &#957; &#945; &#960; &#949; &#952; &#945; &#957; &#959; &#956; &#949; &#957;]. A. V. misses the force of the aorist. Better, if we died, etc. Comp. <a href='B:520 6:8'>Rom 6:8</a>; <a href='B:580 2:20'>Col 2:20</a>. For the verb, comp. <a href='B:480 14:31'>Mar 14:31</a>; <a href='B:540 7:3'>2Co 7:3</a>.


text:
If we suffer we shall also reign with him [&#949; &#953; &#965; &#960; &#959; &#956; &#949; &#957; &#959; &#956; &#949; &#957;, &#954; &#945; &#953; &#963; &#965; &#957; &#946; &#945; &#963; &#953; &#955; &#949; &#965; &#963; &#959; &#956; &#949; &#957;]. For suffer, rend. endure. Sunbasileuein to reign with, only here and <a href='B:530 4:8'>1Co 4:8</a>. Comp. <a href='B:490 19:17'>Luk 19:17</a>; <a href='B:490 19:19'>Luk 19:19</a>; <a href='B:490 22:29'>Luk 22:29</a>; <a href='B:490 22:30'>Luk 22:30</a>; <a href='B:520 5:17'>Rom 5:17</a>; <a href='B:730 4:4'>Rev 4:4</a>; <a href='B:730 5:10'>Rev 5:10</a>; <a href='B:730 22:5'>Rev 22:5</a>.<p/>If we deny him he also will deny us [&#949; &#953; &#945; &#961; &#957; &#951; &#963; &#959; &#956; &#949; &#952; &#945;. &#954; &#945; &#954; &#949; &#953; &#957; &#959; &#962; &#945; &#961; &#957; &#951; &#963; &#949; &#964; &#945; &#953; &#951; &#956; &#945; &#962;]. The verb P o. Him must be supplied. The meaning of the last clause is, will not acknowledge us as his own. Comp. <a href='B:490 9:26'>Luk 9:26</a>; <a href='B:470 10:33'>Mat 10:33</a>.


text:
If we believe not [&#949; &#953; &#945; &#960; &#953; &#963; &#964; &#959; &#965; &#956; &#949; &#957;]. Better, are faithless or untrue to him. Comp. <a href='B:520 3:3'>Rom 3:3</a>. In Pastorals only here.<p/>Faithful [&#960; &#953; &#963; &#964; &#959; &#962;]. True to his own nature, righteous character, and requirements, according to which he cannot accept as faithful one who has proved untrue to him. To do this would be to deny himself.


text:
Put them in remembrance [&#965; &#960; &#959; &#956; &#953; &#956; &#957; &#951; &#963; &#954; &#949;]. o P. See on uJpomnhsin reminding, chapter. i. 5.<p/>Charging [&#948; &#953; &#945; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#956; &#949; &#957; &#959; &#962;]. In Paul only <a href='B:590 4:6'>1Th 4:6</a>. Very frequent in Acts. See on <a href='B:510 2:40'>Act 2:40</a>; <a href='B:510 20:23'>Act 20:23</a>. The sense is rather conjuring them by their loyalty to God. Paul uses the simple marturesqai in a similar sense. See <a href='B:550 5:3'>Gal 5:3</a>; <a href='B:590 2:12'>1Th 2:12</a> (note); <a href='B:560 4:17'>Eph 4:17</a>.<p/>Before God [&#949; &#957; &#969; &#960; &#953; &#959; &#957; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. See on <a href='B:610 5:4'>1Ti 5:4</a>.<p/>Strive about words [&#955; &#959; &#947; &#959; &#956; &#945; &#967; &#949; &#953; &#957;]. N. T. o. o LXX, o Class. Comp. logomaciav disputes of words, <a href='B:610 6:4'>1Ti 6:4</a>, and see <a href='B:530 4:20'>1Co 4:20</a>.<p/>To no profit (ejp' ouJuden crhsimon). Lit. to nothing useful. Ep' ouJuden, o P. He uses eijv kenon to no purpose. See <a href='B:540 6:1'>2Co 6:1</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:570 2:16'>Phi 2:16</a>; <a href='B:590 3:5'>1Th 3:5</a>. Crhsimov useful, N. T. o. To the subverting [&#949; &#960; &#953; &#954; &#945; &#964; &#945; &#963; &#964; &#961; &#959; &#966; &#951;]. Epi does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Katastrofh subversion, transliterated into catastrophe, only here and <a href='B:680 2:6'>2Pe 2:6</a>. In LXX of the destruction or overthrow of men or cities. Katastrefein to overturn, <a href='B:470 21:12'>Mat 21:12</a>; <a href='B:480 11:15'>Mar 11:15</a>; <a href='B:510 14:16'>Act 14:16</a>, cit. Paul uses kaqairesiv pulling down, <a href='B:540 10:4'>2Co 10:4</a>; <a href='B:540 10:8'>2Co 10:8</a>; <a href='B:540 13:10'>2Co 13:10</a>


text:
:<a href='B:620 2'>2Ti 2:0</a> _15 <a href='B:620 2:1'>2Ti 2:1</a> 5Study [&#963; &#960; &#959; &#965; &#948; &#945; &#963; &#959; &#957;]. Originally, make haste. In Paul, <a href='B:550 2:10'>Gal 2:10</a>; <a href='B:560 4:3'>Eph 4:3</a> (note); <a href='B:590 2:17'>1Th 2:17</a>.<p/>To shew thyself approved [&#963; &#949; &#945; &#965; &#964; &#959; &#957; &#948; &#959; &#954; &#953; &#956; &#959; &#957; &#960; &#945; &#961; &#945; &#963; &#964; &#951; &#963; &#945; &#953;].<p/>Parasthsai, better, present. In Pastorals only here and chapter <a href='B:620 4:17'>2Ti 4:17</a>. Often in Acts and Paul. See on <a href='B:510 1:3'>Act 1:3</a>; <a href='B:520 16:2'>Rom 16:2</a>; <a href='B:560 5:27'>Eph 5:27</a>. Dokimon approved, only here in Pastorals, five times by Paul. See on <a href='B:660 1:12'>Jas 1:12</a>. On dokimh approvedness, <a href='B:520 5:4'>Rom 5:4</a>; and on dokimazein to approve on test, <a href='B:670 1:7'>1Pe 1:7</a>.<p/>A workman [&#949; &#961; &#947; &#945; &#964; &#951; &#962;]. In Paul, <a href='B:540 11:13'>2Co 11:13</a>; <a href='B:570 3:2'>Phi 3:2</a>. In Pastorals, <a href='B:610 5:18'>1Ti 5:18</a>.<p/>That needeth not to be ashamed [&#945; &#957; &#949; &#960; &#945; &#953; &#963; &#967; &#965; &#957; &#964; &#959; &#957;]. N. T. o. o LXX, o Class. Lit. not made ashamed, as <a href='B:570 1:20'>Phi 1:20</a>. A workman whose work does not disgrace him.<p/>Rightly dividing [&#959; &#961; &#952; &#959; &#964; &#959; &#956; &#959; &#965; &#957; &#964; &#945;]. N. T. o. o Class. In LXX, <a href='B:240 3:6'>Pro 3:6</a>; <a href='B:240 11:5'>Pro 11:5</a>; both times in the sense of directing the way. From ojrqov straight and temnein to cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on <a href='B:540 2:17'>2Co 2:17</a> ), not making it a matter of wordy strife verse 14), but treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer what he needs : or, to separate it into its proper parts : or, to separate it from error : or, to cut straight through it, so that its inmost contents may be laid bare. Others, again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow with the plough.


text:
Shun [&#960; &#949; &#961; &#953; &#953; &#963; &#964; &#945; &#963; &#959;]. P o. In Pastorals, here and <a href='B:630 3:9'>Tit 3:9</a>. Originally, to place round; to stand round. In the middle voice, to turn one's self about, as for the purpose of avoiding something : hence, avoid, shun. Often in Class., but in this sense only in later Greek.<p/>Profane and vain babblings [&#946; &#949; &#946; &#951; &#955; &#959; &#965; &#962; &#954; &#949; &#957; &#959; &#966; &#969; &#957; &#953; &#945; &#962;]. For profane, see on <a href='B:610 1:9'>1Ti 1:9</a>. Vain is superfluous, being implied in babblings. For babblings, see on <a href='B:610 6:20'>1Ti 6:20</a>. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It appears very early in English, as in Piers Plowman :<p/>"And so I bablede on my bedes." Vis. 2487.<p/>Bacon : "Who will open himself to a blab or a babbler ?" Ess. vi<p/>Shakespeare : "Leave thy vain bibble babble." Twelfth 10 4 2.<p/>They will increase [&#960; &#961; &#959; &#954; &#959; &#968; &#959; &#965; &#963; &#953; &#957;]. See on <a href='B:520 13:12'>Rom 13:12</a>, and <a href='B:550 1:14'>Gal 1:14</a>.<p/>Ungodiness [&#945; &#963; &#949; &#946; &#949; &#953; &#945; &#962;]. The opposite of eujsebeia godliness, for which see on <a href='B:610 2:2'>1Ti 2:2</a>. In Pastorals, <a href='B:630 2:12'>Tit 2:12</a>. In Paul, <a href='B:520 1:18'>Rom 1:18</a>; <a href='B:520 11:26'>Rom 11:26</a>, cit.


text:
Will eat [&#957; &#959; &#956; &#951; &#957; &#949; &#958; &#949; &#953;]. Lit. will have pasturage, and sO grow. Nomh purov a spreading of fire : a sore is said nomhn poieisqai to spread. Comp. <a href='B:510 4:17'>Act 4:17</a>, dianemhqh spread, of the influence of the miracle of Peter, from the same root, nemein to distribute or divide; often of herdsmen, to pasture. Nomh only here and <a href='B:500 10:9'>Joh 10:9</a> Canker [&#947; &#945; &#947; &#947; &#961; &#945; &#953; &#957; &#945;]. Transliterated into gangrene. An eating sore; a cancer. N. T. o. o LXX Comp. Ovid :<p/>"Solet immedicabile cancer Serpere, et illaesas vitiatis addere partes." Metam. 2 826


text:
Have erred [&#951; &#963; &#964; &#959; &#967; &#951; &#963; &#945; &#957;]. See on <a href='B:610 1:6'>1Ti 1:6</a>.<p/>The resurrection [&#945; &#957; &#945; &#963; &#964; &#945; &#963; &#953; &#957;]. Only here in Pastorals.


text:
Nevertheless [&#956; &#949; &#957; &#964; &#959; &#953;]. Mostly in John. o P. Only here in Pastorals. The foundation of God standeth sure [&#959; &#963; &#964; &#949; &#961; &#949; &#959; &#962; &#952; &#949; &#956; &#949; &#955; &#953; &#959; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Wrong. Stereov sure is attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N. T. o. Qemeliov foundation is an adjective, and liqov stone is to be supplied. It is not to be taken by metonymy for oijkia house verse 20), but must be interpreted consistently with it, 137 and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By; ' the sure foundation of God "is meant the church, which is" the pillar and stay of the truth "(<a href='B:610 3:15'>1Ti 3:15</a> ), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of" the sound teaching "(<a href='B:610 1:10'>1Ti 1:10</a> ), which is" according to godliness "(<a href='B:610 6:3'>1Ti 6:3</a> ), and which is deposited in it." The mystery of godliness "is intrusted to it (<a href='B:610 3:16'>1Ti 3:16</a> ). Its servants possess" the mystery of the faith "(<a href='B:610 3:9'>1Ti 3:9</a> ). In <a href='B:530 3:11'>1Co 3:11</a>, Christ is represented as" the chief corner - stone. "In <a href='B:560 2:20'>Eph 2:20</a>, the church is built" upon the foundation of the apostles and prophets, "with Christ as the corner - stone, and grows into a" holy temple [&#957; &#945; &#959; &#957;] in the Lord. " Here, the church itself is the foundation, and the building is conceived as a great dwelling - house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 3:17'>1Co 3:17</a>. Stereov firm only here, <a href='B:650 5:12'>Heb 5:12</a>; <a href='B:650 5:14'>Heb 5:14</a>, and <a href='B:670 5:9'>1Pe 5:9</a> (note). %Esthken standeth, in contrast with overthrow verse 18).<p/>Seal [&#963; &#966; &#961; &#945; &#947; &#953; &#948; &#945;]. Mostly in Revelation. Only here in Pastorals. In Paul, <a href='B:520 4:11'>Rom 4:11</a>; <a href='B:530 9:2'>1Co 9:2</a>. Used here rather in the sense of inscription or motto. Comp. <a href='B:50 6:9'>Deu 6:9</a>; <a href='B:50 11:20'>Deu 11:20</a>; <a href='B:730 21:14'>Rev 21:14</a>. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church. The two go together. The purity of the church is indispensable to its security.<p/>The Lord knoweth them that are his [&#949; &#947; &#957; &#969; &#954; &#965; &#961; &#953; &#959; &#962; &#964; &#959; &#965; &#962; &#959; &#957; &#964; &#945; &#962; &#945; &#965; &#964; &#959; &#965;]. The first inscription : God knows his own. Comp. <a href='B:40 16:5'>Num 16:5</a>; <a href='B:530 13:12'>1Co 13:12</a>. For egnw knoweth, see on <a href='B:550 4:9'>Gal 4:9</a>. Them that are his, his ejklektoi chosen; see verse 10; <a href='B:630 1:1'>Tit 1:1</a>; <a href='B:520 8:33'>Rom 8:33</a>; <a href='B:580 3:12'>Col 3:12</a>; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:730 17:14'>Rev 17:14</a>. Not, however, in any hard, predestinarian sense. 138 Comp. <a href='B:500 10:14'>Joh 10:14</a>; <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:490 13:25'>Luk 13:25</a>; <a href='B:490 13:27'>Luk 13:27</a>.<p/>Let every one that nameth the name of Christ depart from iniquity. The second inscription, concerning the purity of the church. For of Christ rend. of the Lord [&#954; &#965; &#961; &#953; &#959; &#965;]. Onomazwn nameth, only here in Pastorals. It means to give a name to, to style, as <a href='B:480 3:14'>Mar 3:14</a>; <a href='B:490 6:14'>Luk 6:14</a>; <a href='B:530 5:11'>1Co 5:11</a> : to pronounce a name as having a special virtue, as in incantation. as <a href='B:510 19:13'>Act 19:13</a> : to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. <a href='B:520 14:20'>Rom 14:20</a>; <a href='B:520 1'>Rom 1:0</a> Cor. v. 11; <a href='B:290 26:13'>Isa 26:13</a>. For onoma name, see on <a href='B:590 1:12'>1Th 1:12</a>. Aposthtw ajpo ajdikiav depart from iniquity. For the verb, see on <a href='B:610 4:1'>1Ti 4:1</a>. Mostly in Luke and Acts. Comp. <a href='B:40 16:26'>Num 16:26</a>; <a href='B:290 52:11'>Isa 52:11</a>. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. <a href='B:570 2:12'>Phi 2:12</a>. The gift of grace (<a href='B:560 2:8'>Eph 2:8</a> ) is exhibited in making one a coworker with God (<a href='B:530 3:9'>1Co 3:9</a> ). The salvation bestowed by grace is to be "carried out" (<a href='B:570 2:12'>Phi 2:12</a> ) by man with the aid of grace (<a href='B:520 6:8-19'>Rom 6:8-19</a>; <a href='B:540 6:1'>2Co 6:1</a> ). What this includes and requires appears in <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:570 4:1-7'>Phi 4:1-7</a>; <a href='B:560 4:13-16'>Eph 4:13-16</a>; <a href='B:560 4:22'>Eph 4:22</a> ff.; <a href='B:580 2:6'>Col 2:6</a>; <a href='B:580 2:7'>Col 2:7</a>.


text:
But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses.<p/>House [&#959; &#953; &#954; &#953; &#945;]. As qemeliov foundation indicates the inward, essential character of the church, oijkia exhibits its visible, outward aspect. The mixed character of the church points to its greatness [&#956; &#949; &#947; &#945; &#955; &#951;].<p/>Vessels [&#963; &#954; &#949; &#965; &#951;]. See on <a href='B:470 12:29'>Mat 12:29</a>; <a href='B:480 3:27'>Mar 3:27</a>; <a href='B:510 9:15'>Act 9:15</a>; <a href='B:510 27:17'>Act 27:17</a>; <a href='B:670 3:7'>1Pe 3:7</a>.<p/>Of wood and of earth [&#958; &#965; &#955; &#953; &#957; &#945; &#954; &#945; &#953; &#959; &#963; &#964; &#961; &#945; &#954; &#953; &#957; &#945;]. Xulinov wooden only here and <a href='B:730 9:20'>Rev 9:20</a>. Ostrakinov of baked clay, only here and <a href='B:540 4:7'>2Co 4:7</a> (note). Comp. the different metaphor, <a href='B:530 3:12'>1Co 3:12</a>. Some to honor and some to dishonor. After <a href='B:520 9:21'>Rom 9:21</a>.


text:
Purge [&#949; &#954; &#954; &#945; &#952; &#945; &#961; &#951;]. Only here and <a href='B:530 5:7'>1Co 5:7</a>. The meaning is, separate himself from communion with.<p/>From these [&#945; &#960; &#959; &#964; &#959; &#965; &#964; &#969; &#957;]. From such persons as are described as; 'vessels "unto dishonor." Some attempt to relieve the awkwardness of this figure by referring these to persons mentioned in vv. 16, 17. Unto honor [&#949; &#953; &#962; &#964; &#953; &#956; &#951; &#957;]. Const. with vessel, not with sanctified. Sanctified [&#951; &#947; &#953; &#945; &#963; &#956; &#949; &#957; &#959; &#957;]. Comp. <a href='B:610 4:5'>1Ti 4:5</a>. Set al art to noble and holy uses, as belonging to God. See on aJgiasmov sanctification, <a href='B:520 6:19'>Rom 6:19</a>. For agiov holy, see on <a href='B:610 5:10'>1Ti 5:10</a>.<p/>Meet [&#949; &#965; &#967; &#961; &#951; &#963; &#964; &#959; &#957;]. From euj well and crasqai to use. Hence, easy to make use of, useful. The A. V. meet, is fit, suitable. Rend. serviceable. In contrast with to no profit, verse 14. See <a href='B:570 1:11'>Phi 1:11</a>, where the contrast with acrhstov useless is brought out. Only here, chapter <a href='B:620 4:11'>2Ti 4:11</a>; <a href='B:570 1:11'>Phi 1:11</a>.<p/>For the master's use [&#964; &#969; &#948; &#949; &#963; &#960; &#959; &#964; &#951;]. Use is superfluous. Rend. for the master. The master of the household. See on <a href='B:610 6:1'>1Ti 6:1</a>.<p/>Prepared [&#951; &#964; &#959; &#953; &#956; &#945; &#963; &#956; &#949; &#957; &#959; &#957;]. In Paul, <a href='B:530 2:9'>1Co 2:9</a>; <a href='B:570 1:22'>Phi 1:22</a>. Only here in Pastorals. Comp. <a href='B:630 3:1'>Tit 3:1</a>.<p/>Every good work. The phrase in Paul, <a href='B:540 9:8'>2Co 9:8</a>; <a href='B:580 1:10'>Col 1:10</a>; <a href='B:600 2:17'>2Th 2:17</a>. In Pastorals, <a href='B:610 5:10'>1Ti 5:10</a>; <a href='B:620 3:17'>2Ti 3:17</a>; <a href='B:630 1:16'>Tit 1:16</a>; <a href='B:630 3:1'>Tit 3:1</a>.


text:
Youthful lusts [&#957; &#949; &#969; &#964; &#949; &#961; &#953; &#954; &#945; &#962; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962;]. Newterikov youthful, N. T. o. For ejpiqumia desire, lust, see on <a href='B:480 4:19'>Mar 4:19</a>; <a href='B:590 4:5'>1Th 4:5</a>. Such counsel from Paul to Timothy seems strange.<p/>Follow [&#948; &#953; &#969; &#954; &#949;]. Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See <a href='B:520 9:30'>Rom 9:30</a>; <a href='B:520 9:31'>Rom 9:31</a>; <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:520 1'>Rom 1:0</a> Cor. xiv.. 1; <a href='B:570 3:12'>Phi 3:12</a>.<p/>Peace [&#949; &#953; &#961; &#951; &#957; &#951; &#957;]. Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with diwkein pursue, see <a href='B:520 14:19'>Rom 14:19</a>; <a href='B:650 12:14'>Heb 12:14</a>, and <a href='B:230 34:14'>Psa 34:14</a>, cit. <a href='B:670 3:11'>1Pe 3:11</a>.<p/>Call on the Lord [&#949; &#960; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#969; &#957; &#964; &#959; &#957; &#954; &#965; &#961; &#953; &#959; &#957;]. A Pauline phrase, only here in Pastorals. See <a href='B:520 10:12'>Rom 10:12</a>; <a href='B:520 10:13'>Rom 10:13</a>; <a href='B:520 10:14'>Rom 10:14</a>; <a href='B:530 1:2'>1Co 1:2</a>. See also <a href='B:510 2:21'>Act 2:21</a>; <a href='B:510 9:14'>Act 9:14</a>; <a href='B:510 22:16'>Act 22:16</a>.<p/>Out of a pure heart [&#949; &#954; &#954; &#945; &#952; &#945; &#961; &#945; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. Const. with call on the Lord. The phrase, <a href='B:610 1:5'>1Ti 1:5</a>; <a href='B:670 1:22'>1Pe 1:22</a>. Comp. <a href='B:470 5:8'>Mat 5:8</a>.


text:
Foolish [&#956; &#969; &#961; &#945; &#962;]. In Pastorals only here and <a href='B:630 3:9'>Tit 3:9</a>. Mwrov means dull, sluggish, stupid : applied to the taste, flat, insipid : comp. mwranqh have lost his savor, <a href='B:470 5:13'>Mat 5:13</a>. In Pastorals never substantively, a fool, but so in <a href='B:530 3:18'>1Co 3:18</a>; <a href='B:530 4:10'>1Co 4:10</a>. Comp. afrwn, <a href='B:530 14:36'>1Co 14:36</a>.<p/>Unlearned [&#945; &#960; &#945; &#953; &#948; &#949; &#965; &#964; &#959; &#965; &#962;]. Rev. ignorant is better; but the meaning at bottom is undisciplined : questions of an untrained mind, carried away with novelties : questions which do not proceed from any trained habit of thinking.<p/>Questions [&#950; &#951; &#964; &#951; &#963; &#949; &#953; &#962;]. Better, questionings. See on <a href='B:610 6:4'>1Ti 6:4</a>. Avoid [&#960; &#945; &#961; &#945; &#953; &#964; &#959; &#965;]. See on <a href='B:610 4:7'>1Ti 4:7</a> Better, refuse or decline. Gender [&#947; &#949; &#957; &#957; &#969; &#963; &#953;]. Only here in Pastorals. In Paul, metaphorically, <a href='B:530 4:15'>1Co 4:15</a>; <a href='B:570 1:10'>Phi 1:10</a>; <a href='B:550 4:24'>Gal 4:24</a>.


text:
The servant of the Lord [&#948; &#959; &#965; &#955; &#959; &#957; &#954; &#965; &#961; &#953; &#959; &#965;]. The teacher or other special worker in the church. Comp. <a href='B:630 1:1'>Tit 1:1</a>; Rom. i. l; <a href='B:550 1:10'>Gal 1:10</a>; <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:580 4:12'>Col 4:12</a>. Of any Christian, <a href='B:530 7:22'>1Co 7:22</a>; <a href='B:560 6:6'>Eph 6:6</a>. The phrase is often applied to the Old Testament prophets as a body : see <a href='B:370 3:7'>Amo 3:7</a>; <a href='B:300 7:25'>Jer 7:25</a>; <a href='B:150 9:11'>Ezr 9:11</a>; <a href='B:340 9:6'>Dan 9:6</a>. To Joshua, <a href='B:720 1:2'>Jud 1:2</a> :8; to David, <a href='B:230 77:70'>Psa 77:70</a>.<p/>Must not [&#959; &#965; &#948; &#949; &#953;]. Moral obligation.<p/>Gentle [&#951; &#960; &#953; &#959; &#957;]. Only here and <a href='B:590 2:7'>1Th 2:7</a> (note).<p/>Apt to teach, patient [&#948; &#953; &#948; &#945; &#954; &#964; &#953; &#954; &#959; &#957;, &#945; &#957; &#949; &#958; &#953; &#954; &#945; &#954; &#959; &#957;]. Didaktikov apt to teach, only here and <a href='B:610 3:2'>1Ti 3:2</a> (note). Anexikakia forbearing, N. T. o. Anexikakia forbearance Wisd. 2 19. Rend. Forbearing.


text:
In meekness [&#949; &#957; &#960; &#961; &#945; &#965; &#964; &#951; &#964; &#953;]. A Pauline word, only here in Pastorals, But comp. praupaqia, <a href='B:610 6:11'>1Ti 6:11</a> (note). Const. With instruction. Instructing [&#960; &#945; &#953; &#948; &#949; &#965; &#959; &#957; &#964; &#945;]. See on <a href='B:610 1:20'>1Ti 1:20</a>. Better, correcting!.<p/>Those that oppose themselves [&#964; &#959; &#965; &#962; &#945; &#957; &#964; &#953; &#948; &#953; &#945; &#964; &#953; &#952; &#949; &#956; &#949; &#957; &#959; &#965; &#962;]. N. T. o LXX Class. only late Gleek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ajntiqeseiv oppositions (<a href='B:610 6:20'>1Ti 6:20</a> ); =gainsayers (ajntilegontev <a href='B:630 1:9'>Tit 1:9</a> ). Paul's word is ajntikeisqai to oppose : see <a href='B:530 16:9'>1Co 16:9</a>; <a href='B:550 5:17'>Gal 5:17</a>; <a href='B:570 1:28'>Phi 1:28</a>; <a href='B:600 2:4'>2Th 2:4</a>.<p/>Repentance [&#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#957;]. Only here in Pastorals. See on repent) <a href='B:470 3:2'>Mat 3:2</a>.<p/>To the acknowledging of the truth [&#949; &#953; &#962; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. More correctly, the knowledge. The formula Past o. See <a href='B:610 2:4'>1Ti 2:4</a> (note); <a href='B:620 3:7'>2Ti 3:7</a>. For eijv unto after metanoia repentance, see <a href='B:480 1:4'>Mar 1:4</a>; <a href='B:490 3:3'>Luk 3:3</a>; <a href='B:490 24:47'>Luk 24:47</a>; <a href='B:510 11:18'>Act 11:18</a>; <a href='B:510 20:21'>Act 20:21</a>; <a href='B:540 7:10'>2Co 7:10</a>.


text:
May recover themselves [&#945; &#957; &#945; &#957; &#951; &#968; &#969; &#963; &#953; &#957;]. Lit. may return to soberness. N. T. o. See on be sober, <a href='B:590 5:6'>1Th 5:6</a>. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs <a href='B:530 14:34'>1Co 14:34</a>.<p/>Out of the snare of the devil [&#949; &#954; &#964; &#951; &#962; &#964; &#959; &#965; &#948; &#953; &#945; &#946; &#959; &#955; &#959; &#965; &#960; &#945; &#947; &#953; &#948; &#959; &#962;]. Comp. <a href='B:230 124:7'>Psa 124:7</a>. The phrase snare of the devil, only here and <a href='B:610 3:7'>1Ti 3:7</a> (note). The metaphor is mixed; return to soberness out of the snare of the devil.<p/>Who are taken captive [&#949; &#950; &#969; &#947; &#961; &#951; &#956; &#949; &#957; &#959; &#953;]. Or, having been held captive. Only here and <a href='B:490 5:10'>Luk 5:10</a> (note on thou shalt catch!.<p/>By him [&#965; &#960; &#945; &#965; &#964; &#959; &#965;]. The devil.<p/>At his will [&#949; &#953; &#962; &#964; &#959; &#949; &#954; &#949; &#953; &#957; &#959; &#965; &#952; &#949; &#955; &#951; &#956; &#945;]. Better, unto his will : that is, to do his (God 's) will.<p/>The whole will then read : "And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God's will."


text:
Comp. the beginning of <a href='B:610 4'>1Ti 4:0</a>.<p/>This know [&#964; &#959; &#965; &#964; &#959; &#947; &#953; &#957; &#969; &#963; &#954; &#949;]. The phrase N. T. o. Comp. Paul's ginwskein uJmav boulomai I would have you to know, <a href='B:570 1:12'>Phi 1:12</a>; and qelw de uJmav eiJudenai I would you should know, <a href='B:530 11:3'>1Co 11:3</a>.<p/>In the last days [&#949; &#960; &#949; &#963; &#967; &#945; &#964; &#945; &#953; &#962; &#951; &#956; &#949; &#961; &#945; &#953; &#962;]. The phrase only here in Pastorals, <a href='B:510 2:17'>Act 2:17</a>; <a href='B:660 5:3'>Jas 5:3</a>. Similar expressions are ejn kairw ejscatw in the last season, <a href='B:670 1:5'>1Pe 1:5</a> : ejp' ejscatou twn cronwn at the last of the times, <a href='B:670 1:20'>1Pe 1:20</a> : ejp' ejscatou cronou at the last time, <a href='B:720 1:18'>Jud 1:18</a> ejp' ejscatwn twn hJmerwn at the last of the days, <a href='B:680 3:3'>2Pe 3:3</a> : ejn uJsteroiv kairoiv in the latter seasons, <a href='B:610 4:1'>1Ti 4:1</a>. The times immediately preceding Christ's second appearing are meant. Comp. <a href='B:650 1:2'>Heb 1:2</a>; <a href='B:660 5:3'>Jas 5:3</a>.<p/>Perilous times [&#954; &#945; &#953; &#961; &#959; &#953; &#967; &#945; &#955; &#949; &#960; &#959; &#953;]. Only here and <a href='B:470 8:28'>Mat 8:28</a>. Lit. hard times : schwere Zeiten. Kairov. denotes a definite, specific season. See on <a href='B:470 12:1'>Mat 12:1</a>; <a href='B:510 1:17'>Act 1:17</a>.<p/>Shall come [&#949; &#957; &#963; &#964; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Or will set in. Mostly in Paul. Only here in Pastorals. See on <a href='B:550 1:4'>Gal 1:4</a>.


text:
Lovers of their own selves [&#966; &#953; &#955; &#945; &#965; &#964; &#959; &#953;]. Better, lovers of self. N. T. o. LXX Aristotle, De Repub. 2 5, says : "It is not loving one's self, but loving it unduly, just as the love of possessions."<p/>Covetous [&#966; &#953; &#955; &#945; &#961; &#947; &#965; &#961; &#959; &#953;]. Better, lovers of money. Only here and <a href='B:490 16:14'>Luk 16:14</a>. For the noun filarguria love of money, see on <a href='B:610 6:10'>1Ti 6:10</a>. Love of money and covetousness are not synonymous. Covetous is pleonekthv; see <a href='B:530 5:10'>1Co 5:10</a>; <a href='B:530 5:11'>1Co 5:11</a>; <a href='B:560 5:6'>Eph 5:6</a>. See on <a href='B:520 1:29'>Rom 1:29</a>.<p/>Boasters [&#945; &#955; &#945; &#950; &#959; &#957; &#949; &#962;]. Or swaggerers. Only here and <a href='B:520 1:30'>Rom 1:30</a>. See on ajlazoneiaiv boastings, <a href='B:660 4:16'>Jas 4:16</a>.<p/>Proud [&#965; &#960; &#949; &#961; &#951; &#966; &#945; &#957; &#959; &#953;]. Or haughty. See on uJperhfania pride, <a href='B:480 7:22'>Mar 7:22</a>.<p/>Blasphemers [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#959; &#953;]. See on <a href='B:610 1:13'>1Ti 1:13</a>. Better, railers. See also on, blasfhmia blasphemy, <a href='B:480 7:22'>Mar 7:22</a>.<p/>Unthankful [&#945; &#967; &#945; &#961; &#953; &#963; &#964; &#959; &#953;]. Only here and <a href='B:490 6:35'>Luk 6:35</a>.<p/>Unholy [&#945; &#957; &#959; &#963; &#953; &#959; &#953;]. Only here and <a href='B:610 1:9'>1Ti 1:9</a> (note).


text:
Without natural affection [&#945; &#963; &#964; &#959; &#961; &#947; &#959; &#953;]. Only here and <a href='B:520 1:31'>Rom 1:31</a>. o LXX See on ajgaph love, <a href='B:550 5:22'>Gal 5:22</a>, under stergein to love with a natural affection.<p/>Truce - breakers [&#945; &#963; &#960; &#959; &#957; &#948; &#959; &#953;]. N. T. o. o LXX Rend. implacable. From aj not, and spondai a treaty or truce. The meaning is, refusing to enter into treaty, irreconcilable. 140 Incontinent [&#945; &#954; &#961; &#945; &#964; &#949; &#953; &#962;]. Or intemperate, without self - control. N. T. o. Once in LXX, <a href='B:240 27:20'>Pro 27:20</a>. Akrasia incontinence, <a href='B:470 23:25'>Mat 23:25</a>; <a href='B:530 7:5'>1Co 7:5</a>; <a href='B:530 1'>1Co 1:0</a> Macc. 6 26; Ps. of <a href='B:260 4:3'>Son 4:3</a>.<p/>Fierce [&#945; &#957; &#951; &#956; &#949; &#961; &#959; &#953;]. Or savage. N. T. o. o LXX Comp. ajnelehmonev merciless, <a href='B:520 1:31'>Rom 1:31</a>.<p/>Despisers of those that are good [&#945; &#966; &#953; &#955; &#945; &#947; &#945; &#952; &#959; &#953;]. Better, haters of good. N. T. o. o LXX, o Class. Comp. the opposite, filagaqon lover of good, <a href='B:630 1:8'>Tit 1:8</a>.


text:
Traitors [&#960; &#961; &#959; &#948; &#959; &#964; &#945; &#953;]. Or betrayers. Only here, <a href='B:490 6:16'>Luk 6:16</a>; <a href='B:510 7:52'>Act 7:52</a>. Heady [&#960; &#961; &#959; &#960; &#949; &#964; &#949; &#953; &#962;]. Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and <a href='B:510 19:36'>Act 19:36</a>. In LXX, slack, loose, hence foolish, <a href='B:240 10:14'>Pro 10:14</a>, and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, <a href='B:240 13:3'>Pro 13:3</a>. Comp. Sir. 9 18.<p/>High - minded [&#964; &#949; &#964; &#965; &#966; &#969; &#956; &#949; &#957; &#959; &#953;]. Better, besotted or clouded with pride. See on <a href='B:610 3:6'>1Ti 3:6</a>, and comp. <a href='B:610 6:4'>1Ti 6:4</a>.<p/>Lovers of pleasure more than lovers of God [&#966; &#953; &#955; &#951; &#948; &#959; &#957; &#959; &#953; &#956; &#945; &#955; &#955; &#959; &#957; &#951; &#966; &#953; &#955; &#959; &#952; &#949; &#959; &#953;]. Pleasure - lovers rather than God - lovers. Both words N. T. o. o LXX


text:
A form [&#956; &#959; &#961; &#966; &#969; &#963; &#953; &#957;]. Only here and <a href='B:520 2:20'>Rom 2:20</a>. Morfh Form (for the want of any other rendering) is the expression or embodiment of the essential and permanent being of that which is expressed Morfwsiv, lit. forming or shaping. Yet the meaning differs in different passages. In <a href='B:520 2:20'>Rom 2:20</a>, morfwsiv is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward semblance, as distinguished from the essential reality.<p/>The power [&#964; &#951; &#957; &#948; &#965; &#957; &#945; &#956; &#953; &#957;]. The practical virtue. Comp. <a href='B:530 4:20'>1Co 4:20</a>. It is impossible to overlook the influence of <a href='B:520 1:29-31'>Rom 1:29-31</a> in shaping this catalogue.<p/>Turn away [&#945; &#960; &#959; &#964; &#961; &#949; &#960; &#959; &#965;]. N. T. o. Comp. paraitou avoid, chapter. <a href='B:620 2:23'>2Ti 2:23</a>; ejktrepomenov turning away, <a href='B:610 6:20'>1Ti 6:20</a>; and ejkklinete turn away, <a href='B:520 16:17'>Rom 16:17</a>.


text:
Of this sort [&#949; &#954; &#964; &#959; &#965; &#964; &#969; &#957;]. Lit. of these. The formula often in Paul. Which creep [&#959; &#953; &#949; &#957; &#948; &#965; &#957; &#959; &#957; &#964; &#949; &#962;]. N. T. o. Thrust themselves into. Comp. <a href='B:720 1:4'>Jud 1:4</a>, pareiseduhsan crept in privily (see note); <a href='B:680 2:1'>2Pe 2:1</a> (note), pareisaxousin shall privily bring in; and <a href='B:550 2:4'>Gal 2:4</a>, pareisaktouv brought in by stealth.<p/>Lead captive [&#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#953; &#950; &#959; &#957; &#964; &#949; &#962;]. Only here in Pastorals. See on captives, <a href='B:490 4:18'>Luk 4:18</a>; and <a href='B:540 10:5'>2Co 10:5</a>.<p/>Silly women [&#947; &#965; &#957; &#945; &#953; &#954; &#945; &#961; &#953; &#945;]. N. T. o. o LXX Silly is expressed by the contemptuous diminutive. Comp. Vulg. mulierculas.<p/>Laden [&#963; &#949; &#963; &#969; &#961; &#949; &#965; &#956; &#949; &#957; &#945;]. Only here and <a href='B:520 12:20'>Rom 12:20</a>, citation. In LXX, see Judith 14 11, of loading a wagon with the property of Holofernes. It implies heaped up; heavily laden.<p/>Led away [&#945; &#947; &#959; &#956; &#949; &#957; &#945;]. Away is superfluous. It is only an inference. The meaning is under the direction of. Comp. <a href='B:520 8:14'>Rom 8:14</a>; <a href='B:550 5:18'>Gal 5:18</a>. Divers [&#960; &#959; &#953; &#954; &#953; &#955; &#945; &#953; &#962;]. In Pastorals only here and <a href='B:630 3:3'>Tit 3:3</a>. Lit. variegated, of different tints. See on manifold wisdom, <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 3:141'>Eph 3:141</a>


text:
Ever learning. From any one who will teach them. See on <a href='B:610 5:13'>1Ti 5:13</a>. It is a graphic picture of a large class, by no means extinct, who are caught and led by the instructions of itinerant religious quacks. Never able [&#956; &#951; &#948; &#949; &#960; &#959; &#964; &#949; &#948; &#965; &#957; &#945; &#956; &#949; &#957; &#945;]. Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in dunamena a hint of an unsuccessful endeavor, in better moments, to attain to the truth.


text:
As [&#959; &#957; &#964; &#961; &#959; &#960; &#959; &#957;]. The formula occurs in the Synoptic Gospels (see <a href='B:470 23:37'>Mat 23:37</a>; <a href='B:490 13:34'>Luk 13:34</a> ), and in Acts (i. 11; <a href='B:510 7:28'>Act 7:28</a> ), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. <a href='B:20 7:11'>Exo 7:11</a>; <a href='B:20 7:22'>Exo 7:22</a>.<p/>Of corrupt minds [&#954; &#945; &#964; &#949; &#966; &#952; &#945; &#961; &#956; &#949; &#957; &#959; &#953; &#964; &#959; &#957; &#957; &#959; &#965; &#957;]. Better, corrupted in mind. The verb, N. T. o. Comp. diefqarmenwn ton noun corrupted in mind, <a href='B:610 6:5'>1Ti 6:5</a>.<p/>Reprobate [&#945; &#948; &#959; &#954; &#953; &#956; &#959; &#953;]. In Pastorals only here and <a href='B:630 1:16'>Tit 1:16</a>. A Pauline word. See on <a href='B:520 1:28'>Rom 1:28</a>, and castaway, <a href='B:530 9:27'>1Co 9:27</a>.


text:
Shall proceed [&#960; &#961; &#959; &#954; &#959; &#968; &#959; &#965; &#963; &#953; &#957;]. See on chapter <a href='B:620 2:16'>2Ti 2:16</a>.<p/>Folly [&#945; &#957; &#959; &#953; &#945;]. Only here and <a href='B:490 6:11'>Luk 6:11</a> (note). The senselessness of their teaching, with an implication of is immoral character.<p/>Manifest [&#949; &#954; &#948; &#951; &#955; &#959; &#962;]. N. T. o. LXX, 3 Macc. 3 19; 6 5.


text:
Hast fully known [&#960; &#945; &#961; &#951; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#945; &#962;]. Better, thou didst follow. See on <a href='B:610 4:6'>1Ti 4:6</a>. o P.<p/>Manner of life [&#945; &#947; &#969; &#947; &#951;]. Or conduct. N. T. o. LXX, mostly 2nd and 3rd Macc.. Often in Class., but mostly in a transitive sense, leading, conducting.<p/>Purpose [&#960; &#961; &#959; &#952; &#949; &#963; &#949; &#953;]. See on <a href='B:510 11:23'>Act 11:23</a>; <a href='B:520 9:11'>Rom 9:11</a>. In Paul, only of the divine purpose.<p/>Long - suffering, charity, patience. For long - suffering, see on <a href='B:660 5:7'>Jas 5:7</a>. For charity rend love, and see on <a href='B:550 5:22'>Gal 5:22</a>. For patience, see on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:7'>Jas 5:7</a>.


text:
Persecutions, afflictions [&#948; &#953; &#969; &#947; &#956; &#959; &#953; &#962;, &#960; &#945; &#952; &#951; &#956; &#945; &#963; &#953; &#957;]. Diwgmov persecution, only here in Pastorals. Occasionally in Paul. Paqhma, only here in Pastorals. Often in Paul, usually in the sense of sufferings, but twice of sinful passions, <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:550 5:24'>Gal 5:24</a>.<p/>Antioch, Iconium, Lystra. See <a href='B:510 13:50'>Act 13:50</a>; <a href='B:510 14:2'>Act 14:2</a> ff.; <a href='B:510 14:19'>Act 14:19</a>. 'these cities may have been selected as illustrations because Timothy was at home in that region. See <a href='B:510 16:1'>Act 16:1</a>; <a href='B:510 16:2'>Act 16:2</a>. Antioch is mentioned by Paul, <a href='B:550 2:11'>Gal 2:11</a>. Iconium and Lystra nowhere in his letters.<p/>Delivered [&#949; &#961; &#965; &#963; &#945; &#964; &#959;] Often in Paul. Originally, to draw to one's self; to draw out from peril. Paul, in <a href='B:520 11:26'>Rom 11:26</a>, applies the prophecy of <a href='B:290 69:20'>Isa 69:20</a> to Christ, who is called a oJ rJuomenov the deliverer, LXX


text:
Who will live [&#959; &#953; &#952; &#949; &#955; &#959; &#957; &#964; &#949; &#962; &#950; &#951; &#957;]. Whose will is to live, or who are bent on living.<p/>Godly [&#949; &#965; &#963; &#949; &#946; &#969; &#962;]. Only here and <a href='B:630 2:12'>Tit 2:12</a>. Comp. kat' eujsebeian according to godliness, <a href='B:610 6:3'>1Ti 6:3</a>; <a href='B:630 1:1'>Tit 1:1</a>; and ejn pash eujsebeia in all godliness, <a href='B:610 2:2'>1Ti 2:2</a>. See also <a href='B:610 4:7'>1Ti 4:7</a>; <a href='B:610 6:11'>1Ti 6:11</a>, and on godliness, <a href='B:610 2:2'>1Ti 2:2</a>.<p/>Shall suffer persecution [&#948; &#953; &#969; &#967; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. In this sense only here in Pastorals.


text:
Seducers [&#947; &#959; &#957; &#964; &#949; &#962;]. N. T. o. Better, impostors or deceivers. From goan to howl. Originally, one who chants spells; a wizard, sorcerer. Hence, a cheat.<p/>Shall wax worse and worse [&#960; &#961; &#959; &#954; &#959; &#968; &#959; &#965; &#963; &#953; &#957; &#949; &#960; &#953; &#964; &#959; &#967; &#949; &#953; &#961; &#959; &#957;]. Lit. shall proceed to the worse. The formula, Past o. Comp. verse 9 and chapter <a href='B:620 2:16'>2Ti 2:16</a>. Deceiving [&#960; &#955; &#945; &#957; &#969; &#957; &#964; &#949; &#962;]. Properly, leading astray. See on planoiv seducing, <a href='B:610 4:1'>1Ti 4:1</a>.


text:
Hast been assured of [&#949; &#960; &#953; &#963; &#964; &#969; &#952; &#951; &#962;]. N. T. o. Quito often in LXX So <a href='B:100 7:16'>2Sa 7:16</a>, shall be established (of the house of David) : <a href='B:230 87:37'>Psa 87:37</a>, steadfast in his covenant.


text:
From a child [&#945; &#960; &#959; &#946; &#961; &#949; &#966; &#959; &#965; &#962;]. Mostly in Luke. o P. Only here in Pastorals. See on <a href='B:670 2:2'>1Pe 2:2</a>. Comp. <a href='B:480 9:21'>Mar 9:21</a>, ejk paidioqen from a child.<p/>The holy Scriptures [&#953; &#949; &#961; &#945; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#945;]. Note particularly the absence of the article. Grammata is used in N. T. in several senses. Of characters of the alphabet (<a href='B:540 3:7'>2Co 3:7</a>; <a href='B:550 6:11'>Gal 6:11</a> ) : of a document (<a href='B:490 16:6'>Luk 16:6</a>, take thy bill) : of epistles (<a href='B:510 28:21'>Act 28:21</a> ) : of the writings of an author collectively (<a href='B:660 5:4'>Jas 5:4</a>; <a href='B:660 5:7'>Jas 5:7</a> ) : of learning (<a href='B:510 26:24'>Act 26:24</a>, polla grammatra much learning). In LXX, ejpistamenov grammata knowing how to read (<a href='B:290 29:11'>Isa 29:11</a>; <a href='B:290 29:12'>Isa 29:12</a> ). The Holy Scriptures are nowhere called iJera grammata in N. T. In LXX, grammata is never used of sacred writings of any kind. Both Josephus and Philo use ta iJera grammata for the O. T. Scriptures. 142 The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as iJera grammata. He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as <a href='B:530 9:9'>1Co 9:9</a> f.; <a href='B:530 10:1'>1Co 10:1</a> f.; <a href='B:550 3:1'>Gal 3:1</a> 6f.; <a href='B:550 4:21'>Gal 4:21</a> f. In <a href='B:510 4:13'>Act 4:13</a>, the council, having heard Peter's speech, in which he interpreted <a href='B:230 118:22'>Psa 118:22</a> and <a href='B:290 28:16'>Isa 28:16</a> of Christ, at once perceived that Peter and John were ajgrammatoi, not versed in the methods of the schools. Before Agrippa, Paul drew thc doctline of the Resurrection from the Old Testament, whereupon Festus exclaimed, "much learning (polla grammata, thy acquaintanee with the exegesis of the schools) hath made thee made (<a href='B:510 26:24'>Act 26:24</a> ). To Agrippa, who was" expert in all customs and questions which are among the Jews "(<a href='B:510 26:3'>Act 26:3</a> ), the address of Paul, a pulpil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In <a href='B:500 7:15'>Joh 7:15</a>, when Jesus taught in the temple, the. Jews wondered and said : the;" How knoweth this man letters? " That a. Jew should know the Scriptures was not strange The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time.<p/>To make thee wise [&#963; &#949; &#963; &#959; &#966; &#953; &#963; &#945; &#953;]. Only hero and <a href='B:680 1:16'>2Pe 1:16</a> ;. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ, Jesus. Jesus Christ was the key of Scripture, and through faith in him Shripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives ' fables (<a href='B:610 4:7'>1Ti 4:7</a>; <a href='B:620 2:16'>2Ti 2:16</a> ). Const. through faith, etc., with make wise, not with salvation.


text:
All Scripture [&#960; &#945; &#963; &#945; &#947; &#961; &#945; &#966; &#951;]. Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as aiJ grafai or aiJ grafai agiai. Iera is never used with grafh. Grafh is the single passage, usually defined by this, or that, or the, or which saith. 143 Is given by inspiration of God [&#952; &#949; &#959; &#960; &#957; &#949; &#965; &#963; &#964; &#959; &#962;]. N. T. o. o LXX From qeov God and pnein to breathe. God - breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of grafh every divinely - inspired Scripture.<p/>And is profitable [&#954; &#945; &#953; &#969; &#966; &#949; &#955; &#953; &#956; &#959; &#962;]. According to A. V., kai and is merely the copula between two predicates of grafh. It is divinely inspired and is profitable. According to the interpretation given above, kai has the force of also. Every divinely - inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Wfelimov profitable, Past o. See on <a href='B:610 4:8'>1Ti 4:8</a>.<p/>For doctrine [&#960; &#961; &#959; &#962; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945; &#957;]. Better, teaching. Comp. to make thee wise, ver. 15.<p/>Reproof [&#949; &#955; &#949; &#947; &#956; &#959; &#957;]. Better, conviction. N. T. o. o Class. Comparatively frequent in LXX, mostly in the sense of rebuke : sometimes curse, punishment. See Ps. of Solomon. 10 1, but the reading is disputed with ejlegcw. See on the verb ejlegcein, <a href='B:500 3:20'>Joh 3:20</a>.<p/>Correction [&#949; &#960; &#945; &#957; &#959; &#961; &#952; &#969; &#963; &#953; &#957;]. N. T. o. Twice in LXX Restoring to an upright state (ojrqov erect); setting right.<p/>Instruction [&#960; &#945; &#953; &#948; &#949; &#953; &#945; &#957;]. Better, chastisement or discipline. See on <a href='B:560 6:4'>Eph 6:4</a>. In LXX mostly correction or discipline, sometimes admonition. Specially of God's chastisement by means of sorrow and evil


text:
Perfect [&#945; &#961; &#964; &#953; &#959; &#962;]. N. T. o. LXX Rev. complete; but the idea is rather that of mutual, symmetrical adjustment of all that goes to make the man : harmonious combination of different qualities and powers. Comp. katartisiv perfecting, <a href='B:540 13:9'>2Co 13:9</a> : katartismov perfecting (as accomplished), <a href='B:560 4:12'>Eph 4:12</a> : katartisai make perfect or bring into complete adjustment, <a href='B:650 13:21'>Heb 13:21</a>.<p/>Thoroughly furnished [&#949; &#958; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#962;]. The same root as artiov. It fills out the idea artiov; fitted out. Only here and <a href='B:510 11:5'>Act 11:5</a> (note). o Class.<p/>Unto all good works [&#960; &#961; &#959; &#962; &#960; &#945; &#957; &#949; &#961; &#947; &#959; &#957; &#945; &#947; &#945; &#952; &#959; &#957;]. More correctly, every good work. Any writing which can produce such profitable results vindicates itself as inspired of God. It is to be noted that the test of the divine inspiration of Scripture is here placed in its practical usefulness.


text:
I charge [&#948; &#953; &#945; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#956; &#945; &#953;]. See on <a href='B:610 5:21'>1Ti 5:21</a>.<p/>At his appearing [&#954; &#945; &#953; &#964; &#951; &#957; &#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945; &#957;]. Rend. "and by his appearing," ejpifaneian thus depending on diamarturomai, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A. V. follows the reading kata at. For ejpifaneia appearing, see on <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:600 2:8'>2Th 2:8</a>. For, basileia kingdom, see on <a href='B:490 6:20'>Luk 6:20</a>.


text:
Be instant [&#949; &#960; &#953; &#963; &#964; &#951; &#952; &#953;]. Better, be ready. Once in Paul, <a href='B:590 5:3'>1Th 5:3</a>. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, <a href='B:490 2:38'>Luk 2:38</a>. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instant to press upon. Thus Latimer, "I preached at the instant request of a curate." So N. T., <a href='B:520 12:12'>Rom 12:12</a>, "Continuing instant in prayer."<p/>In season [&#949; &#965; &#954; &#945; &#953; &#961; &#969; &#962;]. Only here and <a href='B:480 14:11'>Mar 14:11</a>. LXX once, Sir. 18


text:
Shall be turned unto fables [&#949; &#960; &#953; &#964; &#959; &#965; &#962; &#956; &#965; &#952; &#959; &#965; &#962; &#949; &#954; &#964; &#961; &#945; &#960; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. More correctly, will turn aside. The passive has a middle sense. For fables see on <a href='B:610 1:4'>1Ti 1:4</a>.


text:
Watch thou [&#963; &#965; &#957; &#951; &#966; &#949;]. See on <a href='B:590 5:6'>1Th 5:6</a>, and on ajnanhywsin recover, <a href='B:620 2:26'>2Ti 2:26</a>.<p/>Endure afflictions [&#954; &#945; &#954; &#959; &#960; &#945; &#952; &#951; &#963; &#959; &#957;]. Or suffer hardship. See on chapter <a href='B:620 2:9'>2Ti 2:9</a>, and comp. chapter <a href='B:620 4:5'>2Ti 4:5</a>.<p/>Of an evangelist [&#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#963; &#964; &#959; &#965;]. Here, <a href='B:510 21:8'>Act 21:8</a> and <a href='B:560 4:11'>Eph 4:11</a>. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, <a href='B:510 8:5-13'>Act 8:5-13</a>; <a href='B:510 8:26-40'>Act 8:26-40</a>. A helper of the apostles. An apostle, as such, was an evangelist (<a href='B:530 1:17'>1Co 1:17</a> ), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 A. D.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (chapter. 11). Make full proof of thy ministry [&#964; &#951; &#957; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#957; &#963; &#959; &#965; &#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#951; &#963; &#959; &#957;]. Better, fulfill or fully perform. In Pastorals only here and verse 17 See on <a href='B:490 1:1'>Luk 1:1</a>. In LXX once, <a href='B:250 8:11'>Ecc 8:11</a>, is fully persuaded. Only in this passage in the active voice. Comp. plhrwsantev thn diakonian having fulfilled their ministration, <a href='B:510 12:25'>Act 12:25</a> : ejplhrou ton dromon was fulfilling his course, <a href='B:510 13:25'>Act 13:25</a>, and ton dromon I have finished the course, verse 7. For diakonian ministry, see on <a href='B:610 1:12'>1Ti 1:12</a>.


text:
For I am now ready to be offered [&#949; &#947; &#969; &#947; &#945; &#961; &#951; &#948; &#951; &#963; &#960; &#949; &#957; &#948; &#959; &#956; &#945; &#953;]. I, emphatic contrast with su thou, verse 5. Already. What he is now suffering is the beginning of the end. Spendesqai to be poured out as a libation, only here and <a href='B:570 2:17'>Phi 2:17</a> (note). In the active voice quite often in LXX<p/>Departure [&#945; &#957; &#945; &#955; &#965; &#963; &#949; &#969; &#962;]. N. T. o. o LXX Comp. ajnalusai to depart, <a href='B:570 1:23'>Phi 1:23</a>. The figure is explained by some of loosing a Ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the Custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. <a href='B:540 5:1'>2Co 5:1</a>, and Clement of Rome, ad Corinth. 44 "Blessed are the presbyters who have gone before, seeing that their departure [&#945; &#957; &#945; &#955; &#965; &#963; &#953; &#957;] was fruitful and ripe."


text:
I have fought a good fight [&#964; &#959; &#957; &#954; &#945; &#955; &#959; &#957; &#945; &#947; &#969; &#957; &#945; &#951; &#947; &#969; &#957; &#953; &#963; &#956; &#945; &#953;]. For a good fight rend. the good fight. For the phrase, see on <a href='B:610 6:12'>1Ti 6:12</a>. Comp. <a href='B:570 1:27'>Phi 1:27</a>; <a href='B:570 1:30'>Phi 1:30</a>; <a href='B:530 9:25'>1Co 9:25</a>; <a href='B:580 2:1'>Col 2:1</a>; <a href='B:590 2:2'>1Th 2:2</a>; <a href='B:560 6:11'>Eph 6:11</a> ff.<p/>Course [&#948; &#961; &#959; &#956; &#959; &#957;]. Metaphor from the race - course. Only here and <a href='B:510 13:25'>Act 13:25</a>; xx. 24; comp. <a href='B:530 9:24'>1Co 9:24</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:550 5:7'>Gal 5:7</a>; <a href='B:520 9:16'>Rom 9:16</a>; <a href='B:570 2:16'>Phi 2:16</a>; <a href='B:570 3:12-14'>Phi 3:12-14</a>.<p/>I have kept the faith [&#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957; &#964; &#949; &#964; &#951; &#961; &#951; &#954; &#945;]. The phrase N. T. o. For threin to keep, see on <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:610 6:14'>1Ti 6:14</a>.


text:
Henceforth [&#955; &#959; &#953; &#960; &#959; &#957;]. Lit. as to what remains. Loipon or to loipon either finally, as <a href='B:540 13:11'>2Co 13:11</a>; or henceforth as here, <a href='B:480 14:41'>Mar 14:41</a>; <a href='B:530 7:29'>1Co 7:29</a>; <a href='B:650 10:13'>Heb 10:13</a> : or for the rest, besides, as <a href='B:590 4:1'>1Th 4:1</a> (note); <a href='B:600 3:1'>2Th 3:1</a>.<p/>There is laid up [&#945; &#960; &#959; &#954; &#949; &#953; &#964; &#945; &#953;]. Or laid away. In Pastorals only here. In Paul, see <a href='B:580 1:5'>Col 1:5</a> (note). <a href='B:490 19:20'>Luk 19:20</a> of the pound laid up in a napkin.<p/>A crown of righteousness [&#959; &#964; &#951; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962; &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;]. The phrase N. T. o. See on stefanoutai is crowned, chapter. <a href='B:620 2:5'>2Ti 2:5</a>. Rend. the crown. Judge [&#954; &#961; &#953; &#964; &#951; &#962;]. Comp. verse 1. Mostly in Luke and Acts. o P. Only here in Pastorals. Applied to Christ, <a href='B:510 10:42'>Act 10:42</a>; <a href='B:660 5:9'>Jas 5:9</a>; to God, <a href='B:650 12:28'>Heb 12:28</a>; <a href='B:660 4:12'>Jas 4:12</a>.<p/>Shall give [&#945; &#960; &#959; &#948; &#969; &#963; &#949; &#953;]. Most frequent in Synoptic Gospels. It may mean to give over or away, as <a href='B:470 27:58'>Mat 27:58</a>; <a href='B:510 5:8'>Act 5:8</a>; <a href='B:650 12:16'>Heb 12:16</a> : or to give back, recompose, as here, <a href='B:470 6:4'>Mat 6:4</a>; <a href='B:470 6:6'>Mat 6:6</a>; <a href='B:470 6:18'>Mat 6:18</a>; <a href='B:520 2:6'>Rom 2:6</a>. At that day [&#949; &#957; &#949; &#954; &#949; &#953; &#957; &#951; &#964; &#951; &#951; &#956; &#949; &#961; &#945;]. See on chapter <a href='B:620 1:12'>2Ti 1:12</a>. That love his appearing [&#964; &#959; &#953; &#962; &#951; &#947; &#945; &#960; &#951; &#954; &#959; &#963; &#953; &#964; &#951; &#957; &#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945; &#957; &#945; &#965; &#964; &#959; &#965;]. For love rend. have loved. Appearing, Christ's second coming : see on <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:600 2:8'>2Th 2:8</a>. The phrase N. T. o. Some have interpreted appearing as Christ's first coming into the world, as chapter <a href='B:620 1:10'>2Ti 1:10</a>; but the other sense is according to the analogy of <a href='B:530 2:9'>1Co 2:9</a>; <a href='B:570 3:20'>Phi 3:20</a>; <a href='B:650 9:28'>Heb 9:28</a>.


text:
Do thy diligence [&#963; &#960; &#959; &#965; &#948; &#945; &#963; &#959; &#957;]. Earnestly endeavor. See on chapter <a href='B:620 2:15'>2Ti 2:15</a>, and comp. chapter <a href='B:620 1:3'>2Ti 1:3</a>. Do diligence and give diligence (<a href='B:680 1:10'>2Pe 1:10</a> ) are old English phrases. So Chaucer :<p/>"And night and day dide ever his diligence Hir for to please." Manciple's T. 141.<p/>"And ech of hem doth al his diligence To doon unto the feste reverence." Clerke's T. 195


text:
Demas. A contraction of Demetrius or Demarchus. He is mentioned <a href='B:580 4:13'>Col 4:13</a> and <a href='B:570 1:24'>Phi 1:24</a>. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in <a href='B:580 4:14'>Col 4:14</a> (comp. " Luke the beloved physician ") may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2nd Timothy.<p/>Hath forsaken [&#949; &#947; &#954; &#945; &#964; &#949; &#955; &#949; &#953; &#960; &#949; &#957;]. In Pastorals here and verse 16. See on <a href='B:540 4:9'>2Co 4:9</a>. The compounded preposition ejn indicates a condition or circumstances in which one has been left, as the common phrase left in the lurch. Comp. Germ. im Stiche.<p/>Having loved [&#945; &#947; &#945; &#960; &#951; &#963; &#945; &#962;]. The participle is explanatory, because he loved.<p/>This present world [&#964; &#959; &#957; &#957; &#965; &#957; &#945; &#953; &#969; &#957; &#945;]. See on <a href='B:610 6:17'>1Ti 6:17</a>. Contrast love his appearing, verse 8.<p/>Crescens [&#954; &#961; &#951; &#963; &#954; &#951; &#962;]. N. T. o. Unknown.<p/>Galatia [&#947; &#945; &#955; &#945; &#964; &#953; &#945; &#957;]. Most probably Galatia. See Introd. to Galatians. Eusebius (H. E. 3 4) says : "Paul testifies that Crescens was sent to Gaul [&#947; &#945; &#955; &#955; &#953; &#945; &#957;]." Tischendorf adopts this reading.<p/>Dalmatia [&#948; &#945; &#955; &#956; &#945; &#964; &#953; &#945; &#957;]. Part of the country known generally as Illyricum, along the eastern coast of the Adriatic. See <a href='B:520 14:19'>Rom 14:19</a>.


text:
Luke. See Intro. to Luke. His connection with Paul appears first in <a href='B:510 16:10'>Act 16:10</a>. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (<a href='B:510 20:5'>Act 20:5</a>; <a href='B:510 20:6'>Act 20:6</a> ). He accompanied Paul to Jerusalem (<a href='B:510 21:15'>Act 21:15</a> ), after which we lose sight of him until he appears at Caesarea (<a href='B:510 27:2'>Act 27:2</a> ), whence he accompanies Paul to Rome. He is mentioned <a href='B:580 4:14'>Col 4:14</a> and <a href='B:570 1:24'>Phi 1:24</a>.<p/>Take [&#945; &#957; &#945; &#955; &#945; &#946; &#969; &#957;]. In N. T. mostly in Acts. See on <a href='B:510 23:31'>Act 23:31</a>, and comp. <a href='B:510 20:13'>Act 20:13</a>; <a href='B:510 20:14'>Act 20:14</a>.<p/>Mark. Mentioned <a href='B:580 4:10'>Col 4:10</a>; <a href='B:570 1:24'>Phi 1:24</a>; <a href='B:670 5:13'>1Pe 5:13</a>. Probably John Mark (<a href='B:510 12:12'>Act 12:12</a>; <a href='B:510 12:25'>Act 12:25</a>; <a href='B:510 14:37'>Act 14:37</a> ), called the cousin of Barnabas (Col 6:10). The first mention of him since the separation from Paul (<a href='B:510 14:39'>Act 14:39</a> ) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy.<p/>Profitable for the ministry [&#949; &#965; &#967; &#961; &#951; &#963; &#964; &#959; &#962; &#949; &#953; &#962; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#957;]. Eucrhstov profitable, only here, chapter <a href='B:620 2:21'>2Ti 2:21</a>; <a href='B:570 1:11'>Phi 1:11</a>. For for the ministry rend. for ministering or for service, and see on <a href='B:610 1:12'>1Ti 1:12</a>.


text:
Tychicus. A comparatively uncommon name in N. T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned <a href='B:510 20:4'>Act 20:4</a>; <a href='B:510 20:5'>Act 20:5</a>; <a href='B:560 6:21'>Eph 6:21</a>; <a href='B:580 4:7'>Col 4:7</a>. In <a href='B:510 20:4'>Act 20:4</a> he is described as a native of proconsular Asia. 
<a href='B:620 4:1'>2Ti 4:1</a><p/>8The cloak [&#966; &#949; &#955; &#959; &#957; &#951; &#957;]. 145 Hesychius, however, explains as a glwssokomon, originally a case for keeping the mouthpieces of wind - instruments; thence, generally, Glwssokomon is the word for the disciples ' treasury - chest (bag, <a href='B:660 12:6'>Jas 12:6</a>). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In LXX, <a href='B:100 6:11'>2Sa 6:11</a>, the ark of the Lord (but the reading varies) : in <a href='B:140 24:8'>2Ch 24:8</a>, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant 6:1, 2, of the coffer into which the jewels of gold were put for a trespass - offering when the ark was sent back (<a href='B:90 6:8'>1Sa 6:8</a> ). Phrynicus 146 defines it as "a receptacle for books, clothes, silver, or anything else." Failonhv or fainolhv a wrapper of parchments, was translated figuratively in Latin by toga or paenula "a cloak," sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll - case. So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A. V.<p/>Carpus. Not mentioned elsewhere.<p/>The books [&#946; &#953; &#946; &#955; &#953; &#945;]. Biblov or, biblion was the term most widely used by the Greeks for book or volume. The usual derivation is from, bublov the Egyptian papyrus. Comp. Lat. liber "the inner bark of a tree," also "book." 147 Pliny (Nat. Hist. 13 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was carthv [&#967; &#951; &#945; &#961; &#964; &#945;] paper. See on <a href='B:700 1:12'>2Jn 1:12</a>. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts.<p/>Parchments [&#956; &#949; &#956; &#946; &#961; &#945; &#957; &#945; &#962;]. N. T. o. Manuscripts written on parchment or vellum. Strictly speaking, veilum was made from the skins of young calves and the common parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and contents of these documents which Timothy is requested to bring, we are of course entirely ignorant. 148


text:
Alexander the coppersmith. Comp. <a href='B:610 1:20'>1Ti 1:20</a>, and <a href='B:510 19:33'>Act 19:33</a>. The same person is probably meant in all three cases.<p/>Did me much evil [&#960; &#959; &#955; &#955; &#945; &#956; &#959; &#953; &#954; &#945; &#954; &#945; &#949; &#957; &#949; &#948; &#949; &#953; &#958; &#945; &#964; &#959;]. Lit. shewed me much ill - treatment. Comp. <a href='B:610 1:16'>1Ti 1:16</a>.<p/>May the Lord reward [&#945; &#960; &#959; &#948; &#969; &#963; &#949; &#953;]. More correctly shall reward. A. V. follows the reading ajpodwh.


text:
Greatly withstood [&#955; &#953; &#945; &#957; &#945; &#957; &#964; &#949; &#963; &#964; &#951;]. Comp. chapter <a href='B:620 3:8'>2Ti 3:8</a>, and <a href='B:550 2:11'>Gal 2:11</a>. This may refer to the occurrences at Ephesus (<a href='B:510 19:33'>Act 19:33</a> ), or to Alexander's attitude during Paul's trial. The former is more probable. Lian greatly, not in Paul, except in the compound uJperlian, <a href='B:540 11:5'>2Co 11:5</a>; <a href='B:540 12:11'>2Co 12:11</a>. Only here in Pastorals. Mostly in Synoptic Gospels.


text:
At my first answer [&#949; &#957; &#964; &#951; &#960; &#961; &#969; &#964; &#951; &#956; &#959; &#965; &#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945;]. Apologia defense in a judicial trial. Comp. <a href='B:510 25:16'>Act 25:16</a>. Also against private persons, as <a href='B:530 9:3'>1Co 9:3</a>; <a href='B:540 7:11'>2Co 7:11</a>. Defense of the gospel against its adversaries, as <a href='B:570 1:7'>Phi 1:7</a>; <a href='B:570 1:16'>Phi 1:16</a>; comp. <a href='B:670 3:15'>1Pe 3:15</a> (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that ajpologia in <a href='B:570 1:7'>Phi 1:7</a>; <a href='B:570 1:16'>Phi 1:16</a>, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (<a href='B:570 2:19-23'>Phi 2:19-23</a> ) and which is here related as a piece of news, are quite inexplicable.<p/>Stood with me [&#960; &#945; &#961; &#949; &#947; &#949; &#957; &#949; &#964; &#959;]. As a patron or an advocate. The verb mostly in Luke and Acts : once in Paul, <a href='B:530 16:3'>1Co 16:3</a> : only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N. T. In the sense of coming to or standing by one as a friend, only here.<p/>Be laid to their charge [&#945; &#965; &#964; &#959; &#953; &#962; &#955; &#959; &#947; &#953; &#963; &#952; &#949; &#953; &#951;]. Mostly in Paul : only here in Pastorals. See on <a href='B:520 4:3'>Rom 4:3</a>; <a href='B:520 4:5'>Rom 4:5</a>; <a href='B:530 13:5'>1Co 13:5</a>.


text:
Strengthened [&#949; &#957; &#949; &#948; &#965; &#957; &#945; &#956; &#969; &#963; &#949; &#957;]. See on <a href='B:610 1:12'>1Ti 1:12</a>.<p/>The preaching [&#964; &#959; &#954; &#951; &#961; &#965; &#947; &#956; &#945;]. Better, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our preaching. Absolutely, as here, <a href='B:530 1:21'>1Co 1:21</a>; <a href='B:630 1:3'>Tit 1:3</a>.<p/>Might be fully known [&#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#951; &#952; &#951;]. See on verse 5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. <a href='B:520 14:19'>Rom 14:19</a>; <a href='B:510 23:11'>Act 23:11</a>; <a href='B:510 28:31'>Act 28:31</a>; <a href='B:570 1:12-14'>Phi 1:12-14</a>.<p/>Out of the mouth of the lion [&#949; &#954; &#963; &#964; &#959; &#956; &#945; &#964; &#959; &#962; &#955; &#949; &#959; &#957; &#964; &#959; &#962;]. Figurative expression for danger of death. Comp. <a href='B:530 14:32'>1Co 14:32</a>. As usual, all manner of special references have been imagined : the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil.


text:
Every evil work [&#949; &#954; &#949; &#961; &#947; &#959; &#965; &#960; &#959; &#957; &#951; &#961; &#959; &#965;]. Every design and attempt against him and his work. Ponhrov evil cannot be limited to evil on its active side. See on <a href='B:530 5:13'>1Co 5:13</a>. The word is connected at the root with penesqai to be needy, and ponein to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. hJmera ponhra evil day, <a href='B:560 5:16'>Eph 5:16</a>; <a href='B:560 6:13'>Eph 6:13</a> : elkov ponhron a grievous sore, <a href='B:730 16:2'>Rev 16:2</a>.<p/>Heavenly kingdom [&#964; &#951; &#957; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945; &#957; &#964; &#951; &#957; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#959; &#957;]. The phrase N. T. o. Epouraniov heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as <a href='B:530 6:9'>1Co 6:9</a>; <a href='B:530 6:10'>1Co 6:10</a>; <a href='B:530 14:50'>1Co 14:50</a>; <a href='B:490 13:29'>Luk 13:29</a>. In the same sense, kingdom of Christ and of God, <a href='B:560 5:5'>Eph 5:5</a>; kingdom of their Father, <a href='B:470 13:43'>Mat 13:43</a>; my Father's kingdom, <a href='B:470 26:29'>Mat 26:29</a>; kingdom prepared for you, <a href='B:470 25:34'>Mat 25:34</a>; eternal kingdom of our Lord and Savior Jesus Christ, <a href='B:680 1:11'>2Pe 1:11</a>.


text:
Salute [&#945; &#963; &#960; &#945; &#963; &#945; &#953;]. Very often in Paul. The singular only here and <a href='B:630 3:15'>Tit 3:15</a>.<p/>Prisca and Aquila. They appear in Corinth, <a href='B:510 18:2'>Act 18:2</a>; <a href='B:510 18:3'>Act 18:3</a>; in Ephesus, <a href='B:510 18:18'>Act 18:18</a>; <a href='B:510 18:26'>Act 18:26</a>; <a href='B:530 16:19'>1Co 16:19</a>.<p/>Onesiphorus. Profit - bringer. Comp. chapter <a href='B:620 1:16'>2Ti 1:16</a>. One of the punning names so common among slaves. Comp. Chresimus, Chrestus, Onesimus, Symphorus, all of which signify useful or helpful.


text:
Erastus. In <a href='B:510 19:22'>Act 19:22</a>, sent by Paul with Timothy to Macedonia from Ephesus. <a href='B:520 16:23'>Rom 16:23</a>, the city - treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well - known companions of Paul.<p/>Trophimus. See <a href='B:510 22:4'>Act 22:4</a>; <a href='B:510 21:9'>Act 21:9</a>.<p/>Sick [&#945; &#963; &#952; &#949; &#957; &#959; &#965; &#957; &#964; &#945;]. By Paul mostly in a moral sense, as weak in the faith, <a href='B:520 4:19'>Rom 4:19</a>; the law was weak, <a href='B:520 8:3'>Rom 8:3</a>; the weak brother, <a href='B:530 8:11'>1Co 8:11</a>. Of bodily sickness, <a href='B:570 2:26'>Phi 2:26</a>; <a href='B:570 2:27'>Phi 2:27</a>.


text:
Comp. ajkaireisqai to have leisure or opportunity, <a href='B:480 6:31'>Mar 6:31</a>; <a href='B:530 16:12'>1Co 16:12</a> : eujkairia opportunity, <a href='B:470 26:16'>Mat 26:16</a> : eukairov seasonable, convenient, <a href='B:480 6:21'>Mar 6:21</a>; <a href='B:650 4:16'>Heb 4:16</a>.<p/>Out of season [&#945; &#954; &#945; &#953; &#961; &#969; &#962;]. N. T. o. LXX once, Sir. 35 4. Comp. ajkaireisqai to lack opportunity, <a href='B:570 4:10'>Phi 4:10</a>. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.<p/>Reprove [&#949; &#955; &#949; &#947; &#958; &#959; &#957;]. Rather, convict of their errors. See on <a href='B:610 5:20'>1Ti 5:20</a> and <a href='B:500 3:20'>Joh 3:20</a>. In Paul, <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:560 5:11'>Eph 5:11</a>; <a href='B:560 5:13'>Eph 5:13</a>. Comp. ejlegmon conviction, chapter <a href='B:620 3:16'>2Ti 3:16</a>.<p/>Rebuke [&#949; &#960; &#953; &#964; &#953; &#956; &#951; &#963; &#959; &#957;]. In Pastorals only here. o P. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings : rebuke, as <a href='B:470 8:26'>Mat 8:26</a>; <a href='B:490 17:3'>Luk 17:3</a>, and charge, as <a href='B:470 12:16'>Mat 12:16</a>; <a href='B:470 16:20'>Mat 16:20</a>, commonly followed by ina that or legwn saying (<a href='B:470 20:31'>Mat 20:31</a>; <a href='B:480 1:25'>Mar 1:25</a>; <a href='B:480 3:12'>Mar 3:12</a>; <a href='B:480 8:30'>Mar 8:30</a>; <a href='B:490 4:35'>Luk 4:35</a> ), but see <a href='B:490 9:21'>Luk 9:21</a>. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty [&#964; &#953; &#956; &#951;]; charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.<p/>Exhort [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#949; &#963; &#959; &#957;]. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>; comfort, Acts 931. Tischendorf changes the order of the three imperatives, reading elegxon, parakaleson, ejpitimhson. In that case there is a climax : first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.<p/>With all long - suffering and doctrine [&#949; &#957; &#960; &#945; &#963; &#951; &#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945;]. Pash, every possible exhibition of long, suffering, etc. For doctrine Rend. teaching. The combination is Suggestive. Long - suffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin : "Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,... make no headway because they build without foundation." Men will not be won to the truth by scolding's. They should understand what they hear, and learn by perceive why they are rebuked " (Bahnsen). Didach teaching, only here and <a href='B:630 1:9'>Tit 1:9</a> in Pastorals. The usual sword is didaskalia. Paul uses both. 
<a href='B:620 4'>2Ti 4:0</a><p/>:8For [&#947; &#945; &#961;]. Ground for the preceding exhortations in the future opposition to sound teaching.<p/>Endure [&#945; &#957; &#949; &#958; &#959; &#957; &#964; &#945; &#953;]. Only here in Pastorals. Mostly in Paul. Comp. <a href='B:510 18:14'>Act 18:14</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:650 13:22'>Heb 13:22</a>.<p/>Sound doctrine [&#964; &#951; &#962; &#965; &#947; &#953; &#945; &#953; &#957; &#959; &#965; &#963; &#951; &#962; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945; &#962;]. Or healthful teaching. The A. V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on <a href='B:610 1:10'>1Ti 1:10</a>.<p/>Shall they heap to themselves teachers [&#949; &#945; &#965; &#964; &#959; &#953; &#962; &#949; &#960; &#953; &#963; &#969; &#961; &#949; &#965; &#963; &#959; &#965; &#963; &#953; &#957; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#965; &#962;]. A vigorous and graphic statement. Episwreuein to heap up, N. T. o. Comp. seswreumena laden, chapter <a href='B:620 3:6'>2Ti 3:6</a>. The word is ironical; shall invite teachers enmasse. 144 In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf - maker is readily found. "The master of superstition is the people, and in all superstition wise men follow fools" (Bacon, Ess. 17).<p/>Having itching ears [&#954; &#957; &#951; &#952; &#959; &#956; &#949; &#957; &#959; &#953; &#964; &#951; &#957; &#945; &#954; &#959; &#951; &#957;]. Or, being tickled in their hearing. Knhqein to tickle, N. T. o. o LXX Knhqomenoi itching. Hesychius explains, "hearing for mere gratification." Clement of Alexandria describes certain teachers as "scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched" (Strom. 5). Seneca says : "Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays" (Ep. 108). Akoh, A. verse ears, in N. T. a report, as <a href='B:470 4:24'>Mat 4:24</a>; <a href='B:470 14:1'>Mat 14:1</a>; <a href='B:470 24'>Mat 24:0</a>. xxiv. 6 : in the plural, ears (never ear in singular), as <a href='B:480 7:35'>Mar 7:35</a>; <a href='B:490 7:1'>Luk 7:1</a> : hearing, either the act, as <a href='B:510 28:26'>Act 28:26</a>; <a href='B:520 10:17'>Rom 10:17</a>, or the sense, <a href='B:530 12:17'>1Co 12:17</a>, here, and verse 4.


text:
An apostle - according to the faith of God's elect, etc. The norm of the apostolate in each of the three Epistles is unique, and not Pauline. In 1 Timothy, according to the commandment of God : in 2 Timothy, according to the promise of life in Christ Jesus. Kata according to, not for the faith, but corresponding to the norm or standard of faith which is set for God's elect.<p/>And acknowledging of the truth [&#954; &#945; &#953; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. For acknowledging rend. knowledge. For the phrase, see on <a href='B:610 2:4'>1Ti 2:4</a>. Governed, like pistin faith, by kata. The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and held.<p/>'Which is after godliness [&#964; &#951; &#962; &#954; &#945; &#964; &#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#957;]. Or according to godliness. Comp. <a href='B:610 6:3'>1Ti 6:3</a>. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on <a href='B:610 1:10'>1Ti 1:10</a>.


text:
In hope of eternal life [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953; &#950; &#969; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. Const. with Apostle, verse 1. 149 Epi resting upon.<p/>God that cannot lie [&#959; &#945; &#968; &#949; &#965; &#948; &#951; &#962; &#952; &#949; &#959; &#962;]. Ayeudhv N. T. o. Once in LXX, Wisd. 7 17. Comp. <a href='B:520 3:4'>Rom 3:4</a>; <a href='B:650 6:18'>Heb 6:18</a>. Paul expresses the idea positively, by ajlhqhv truthful, <a href='B:520 3:4'>Rom 3:4</a>.<p/>Before the world began [&#960; &#961; &#959; &#967; &#961; &#959; &#957; &#969; &#957; &#945; &#953; &#969; &#957; &#953; &#969; &#957;]. Lit. before eternal times. Before time began to be reckoned by aeons. See on <a href='B:620 1:9'>2Ti 1:9</a>, and additional note on <a href='B:600 1:9'>2Th 1:9</a>.


text:
In due times [&#954; &#945; &#953; &#961; &#959; &#953; &#962; &#953; &#948; &#953; &#959; &#953; &#962;]. Better, in his (or its) own seasons. See on <a href='B:610 2:6'>1Ti 2:6</a>.<p/>Through preaching [&#949; &#957; &#954; &#951; &#961; &#965; &#947; &#956; &#945; &#964; &#953;]. Rather, in a proclamation. See on <a href='B:620 4:17'>2Ti 4:17</a>.<p/>Which is committed unto me [&#959; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#952; &#951; &#957; &#949; &#947; &#969;]. Betters wherewith I was intrusted. See on <a href='B:610 1:11'>1Ti 1:11</a>.


text:
Own [&#947; &#957; &#951; &#963; &#953; &#969;]. See on <a href='B:610 1:2'>1Ti 1:2</a>.<p/>According to the common faith [&#954; &#945; &#964; &#945; &#954; &#959; &#953; &#957; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957;]. The phrase N. T. o. Koinov common, usually in contrast with kaqarov pure or agiov holy, as <a href='B:510 10:14'>Act 10:14</a>; <a href='B:510 11:8'>Act 11:8</a>; <a href='B:730 21:27'>Rev 21:27</a>. In the sense of general as here, <a href='B:510 2:44'>Act 2:44</a>; <a href='B:510 4:32'>Act 4:32</a>; <a href='B:720 1:3'>Jud 1:3</a>. Comp. <a href='B:680 1:1'>2Pe 1:1</a>. The "catholic" faith. Kata according to, as verse 1.


text:
In Crete. Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition, Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire B. C. 67. About Paul's visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by himself. He sent this letter by Zenas and Apollos (iii. 13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis, where Paul was proposing to winter.<p/>Shouldst set in order [&#949; &#960; &#953; &#948; &#953; &#959; &#961; &#952; &#969; &#963; &#951;]. N. T. o. Lit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul's departure. Used by medical writers of setting broken limbs or straightening crooked ones. Diorqwsiv reformation, <a href='B:650 9:10'>Heb 9:10</a> : diorqwma correction, <a href='B:510 24:3'>Act 24:3</a>.<p/>Ordain elders [&#954; &#945; &#964; &#945; &#963; &#964; &#951; &#963; &#951; &#962; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#965; &#962;]. Kaqistanai appoint or constitute. In Paul only <a href='B:520 5:19'>Rom 5:19</a>. For the sense here comp. <a href='B:470 24:45'>Mat 24:45</a>; <a href='B:470 24:47'>Mat 24:47</a>; <a href='B:490 12:14'>Luk 12:14</a>; <a href='B:510 6:3'>Act 6:3</a>. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#953;] of the churches in the several cities. The eldership was not a distinct church office. See on <a href='B:610 5:1'>1Ti 5:1</a>.<p/>I had appointed [&#948; &#953; &#949; &#964; &#945; &#958; &#945; &#956; &#951; &#957;]. Better, I gave thee charge. Mostly in Luke and Acts.


text:
Faithful children [&#964; &#949; &#954; &#957; &#945; &#960; &#953; &#963; &#964; &#945;]. Better, believing children; or, as Rev., children that believe. Comp. <a href='B:610 3:4'>1Ti 3:4</a>.<p/>Not accused of riot [&#956; &#951; &#949; &#957; &#954; &#945; &#964; &#951; &#947; &#959; &#961; &#953; &#945; &#945; &#963; &#969; &#964; &#953; &#945; &#962;]. Lit. not in accusation of profigacy. For kathgoria see on <a href='B:610 5:19'>1Ti 5:19</a>. Aswtia, lit. unsavingness; hence, dissoluteness, profigacy. Comp. <a href='B:490 14:13'>Luk 14:13</a>, of the prodigal son, who lived unsavingly [&#945; &#963; &#969; &#964; &#969; &#962;]. Only here, <a href='B:560 5:18'>Eph 5:18</a>, and <a href='B:670 4:4'>1Pe 4:4</a> (note).


text:
A bishop [&#964; &#959; &#957; &#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#957;]. See on <a href='B:610 3:1'>1Ti 3:1</a>; <a href='B:610 5:1'>1Ti 5:1</a>. Rend. the bishop. It will be observed that the qualifications of the elders are fixed by those of the bishop. Appoint elders who shall be unaccused, etc. for the bishop must be unaccused, etc. The overseers must have the qualifications of approved presbyters.<p/>Steward of God [&#952; &#949; &#959; &#965; &#959; &#953; &#954; &#959; &#957; &#959; &#956; &#959; &#957;]. Comp. <a href='B:530 4:1'>1Co 4:1</a>; <a href='B:530 4:2'>1Co 4:2</a>; <a href='B:670 4:10'>1Pe 4:10</a>; and see on <a href='B:520 16:23'>Rom 16:23</a>; <a href='B:490 16:1'>Luk 16:1</a>. The phrase N. T. o.<p/>Self - willed [&#945; &#965; &#952; &#945; &#948; &#951;]. Only here and <a href='B:680 2:10'>2Pe 2:10</a> (note).<p/>Soon angry [&#959; &#961; &#947; &#953; &#955; &#959; &#957;]. N. T. o. Rarely in LXX and Class. Irascible.


text:
A lover of hospitality [&#966; &#953; &#955; &#959; &#958; &#949; &#957; &#959; &#957;]. Better, hospitable. See on <a href='B:610 3:2'>1Ti 3:2</a>.<p/>A lover of good men [&#966; &#953; &#955; &#945; &#947; &#945; &#952; &#959; &#957;]. N. T. o. Better, lover of good. Temperate [&#949; &#947; &#954; &#961; &#945; &#964; &#951;]. N. T. o. Originally, having power over; possessed of; hence, controlling, keeping in hand. Egkrateia temperance, <a href='B:510 24:25'>Act 24:25</a>; <a href='B:550 5:23'>Gal 5:23</a>; <a href='B:680 1:6'>2Pe 1:6</a>. Egkrateuesqai to contain one's self, <a href='B:530 7:9'>1Co 7:9</a>; <a href='B:530 9:25'>1Co 9:25</a>.


text:
Holding fast [&#945; &#957; &#964; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#957;]. Only here in Pastorals. In Paul, <a href='B:590 5:14'>1Th 5:14</a> (note).<p/>The faithful word [&#964; &#959; &#965; &#960; &#953; &#963; &#964; &#959; &#965; &#955; &#959; &#947; &#959; &#965;]. The trustworthy, reliable word. Comp. <a href='B:610 1:15'>1Ti 1:15</a> (note).<p/>As he hath been taught [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#948; &#953; &#948; &#945; &#967; &#951; &#957;]. Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For didach teaching see on <a href='B:620 4:2'>2Ti 4:2</a>.<p/>May be able by sound doctrine both to exhort [&#948; &#965; &#957; &#945; &#964; &#959; &#962; &#951; &#954; &#945; &#953; &#960; &#945; &#961; &#945; &#954; &#945; &#955; &#949; &#953; &#957; &#949; &#957; &#964; &#951; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945; &#964; &#951; &#965; &#947; &#953; &#945; &#953; &#957; &#959; &#965; &#963; &#951;]. Rend. "may be able both to exhort in the sound teaching." For dunatov able or powerful, see on <a href='B:620 1:12'>2Ti 1:12</a>. Used by Paul in the phrase eij dunaton if it be possible, <a href='B:520 12:18'>Rom 12:18</a>; <a href='B:550 4:15'>Gal 4:15</a> : to dunaton that which is possible, <a href='B:520 9:22'>Rom 9:22</a> : of God, <a href='B:520 4:21'>Rom 4:21</a>; <a href='B:520 11:23'>Rom 11:23</a> : of men, in the ethical sense, <a href='B:520 14:1'>Rom 14:1</a>; <a href='B:540 12:10'>2Co 12:10</a>; <a href='B:540 13:9'>2Co 13:9</a>.<p/>Convince [&#949; &#955; &#949; &#947; &#967; &#949; &#953; &#957;]. Better, convict. See on <a href='B:500 3:20'>Joh 3:20</a>, and ejlegmon, <a href='B:620 3:16'>2Ti 3:16</a>.<p/>The gainsayers [&#964; &#959; &#965; &#962; &#945; &#957; &#964; &#953; &#955; &#949; &#947; &#959; &#957; &#964; &#945; &#962;]. In Pastorals only here and chapter <a href='B:630 2:9'>Tit 2:9</a>. Once in Paul, <a href='B:520 10:21'>Rom 10:21</a>, cit. Mostly in Luke and Acts. Glainsay, Angl. Sax. gegn (Germ. gegen) "against," and;; say. "Wiclif, <a href='B:490 21:15'>Luk 21:15</a> : For I schalgyue to you mouth and wisdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye."


text:
Vain talkers [&#956; &#945; &#964; &#945; &#953; &#959; &#955; &#959; &#947; &#959; &#953;]. N. T. o. o LXX, o Class. See on vain jangling, <a href='B:610 1:6'>1Ti 1:6</a>.<p/>Deceivers [&#966; &#961; &#949; &#957; &#945; &#960; &#945; &#964; &#945; &#953;]. N. T. o. o LXX, o Class. See on frenapatan to deceive, <a href='B:550 6:3'>Gal 6:3</a>.<p/>They of the circumcision [&#959; &#953; &#949; &#954; &#964; &#951; &#962; &#960; &#949; &#961; &#953; &#964; &#959; &#956; &#951; &#962;]. The phrase only here in Pastorals. Oi ejk peritomhv <a href='B:510 10:45'>Act 10:45</a>; <a href='B:510 11:2'>Act 11:2</a>; <a href='B:520 4:12'>Rom 4:12</a>; <a href='B:550 2:12'>Gal 2:12</a>; <a href='B:580 4:11'>Col 4:11</a>. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. 5 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites, who, in <a href='B:330 25:16'>Eze 25:16</a>; <a href='B:430 2:5'>Zep 2:5</a> are called in LXX Krhtev Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Macc. 14 23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Rom. consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17 12, 1; Bell. <a href='B:720 1:2'>Jud 1:2</a> :7, <a href='B:720 1:1'>Jud 1:1</a> ) says that Herod's pseudo - son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews.


text:
Whose mouths must be stopped [&#959; &#965; &#962; &#948; &#949; &#953; &#949; &#960; &#953; &#963; &#964; &#959; &#956; &#953; &#950; &#949; &#953; &#957;]. Lit. whom it is necessary to silence. Epistomizein, N. T. o. o LXX Originally, to put something into the mouth, as a bit into a horse's mouth. Epistomion is the stop of a water - pipe or of a hydraulic organ. Comp. fimoun <a href='B:610 5:18'>1Ti 5:18</a>.<p/>Who subvert [&#959; &#953; &#964; &#953; &#957; &#949; &#962; &#945; &#957; &#945; &#964; &#961; &#949; &#960; &#959; &#965; &#963; &#953; &#957;]. The double relative is explanatory of must; in as much as they, etc. For subvert rend. overthrow. See on <a href='B:620 2:18'>2Ti 2:18</a>.<p/>Houses [&#959; &#953; &#954; &#959; &#965; &#962;]. Families.


text:
One of themselves [&#964; &#953; &#962; &#949; &#958; &#945; &#965; &#964; &#969; &#957;]. Autwn refers to the gainsayers, vv. 9, 10. Tiv refers to Epimenides, contemporary with Solon, and born in Crete B. C. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God : whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. <a href='B:510 17:22'>Act 17:22</a>; <a href='B:510 17:23'>Act 17:23</a>.<p/>The Cretans, etc. The words Krhtev - ajrgai form a hexameter line. Always [&#945; &#949; &#953;]. Habitually.<p/>Liars [&#968; &#949; &#965; &#963; &#964; &#945; &#953;]. In Pastorals here and <a href='B:610 1:10'>1Ti 1:10</a>. Once in Paul, <a href='B:520 3:4'>Rom 3:4</a>. Mostly in John. The Cretan habit of lying passed into a verb, krhtizein to speak like a Cretan = to lie : also into a noun, krhtismov Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb korinqiazesqai to practice whoredom, and in the noun korinqiasthv a whoremonger. Comp. Ov. Artis Amat. 1 296.<p/>"non hoc, centum quae sustinet urbes Quamvis sit mend, Crete Negro potest."<p/>"Crete, which a hundred cities doth maintain, Cannot deny this, though to lying given."<p/>A familiar saying was tria kappa kakista the three worst K's, Krhtev, Kappadokai, Kilikev Cretans, Cappadocians, Cilicians.<p/>Evil beasts [&#954; &#945; &#954; &#945; &#952; &#951; &#961; &#953; &#945;]. Rude, cruel, and brutal.<p/>Slow - bellies [&#947; &#945; &#963; &#964; &#949; &#961; &#949; &#962; &#945; &#961; &#947; &#945; &#953;]. Better, idle - bellies. Rev. gives the correct idea, idle gluttons. They are so given to gluttony that they are mere bellies. Comp. <a href='B:570 3:19'>Phi 3:19</a>. Gasthr, elsewhere in N. T. always in connection with childbearing. So mostly in LXX, but in a few instances as here. See <a href='B:220 20:23'>Job 20:23</a>; <a href='B:230 16:14'>Psa 16:14</a>; Sir. 37 5. In <a href='B:220 20:14'>Job 20:14</a> as the rendering of qereb, bowels. Argov idle, o P. However such words may have befitted the pagan seer, it is not pleasant to regard them as taken up and endorsed by the great Christian apostle, who thus is made to stigmatise as liars, beasts, and gluttons a whole people, among whom he had himself so successfully labored that several churches had been founded in a short time. They are strange words from a venerable Christian minister to a younger minister to whom he had intrusted the care of those very souls; and, in any case, are superfluous, as addressed to one who must have known the characteristics of the Cretans quite as well as the writer himself.


text:
Sharply [&#945; &#960; &#959; &#964; &#959; &#956; &#969; &#962;]. Only here and <a href='B:540 13:10'>2Co 13:10</a> (note). Paul has ajpotomia severity, <a href='B:520 11:22'>Rom 11:22</a> (note). LXX, ajpotomwv severely, only Wisd. 5 22; ajpotomov severe (not in N. T.), Wisd. 5 20; 11 10; 12 9. From ajpotemnein to cut of. It signifies abrupt, harsh, summary dealing.


text:
Not giving heed [&#956; &#951; &#960; &#961; &#959; &#963; &#949; &#967; &#959; &#957; &#964; &#949; &#962;]. Reprove sharply, that they may be sound in the faith, and may show their soundness by not giving heed, etc. See on <a href='B:610 1:4'>1Ti 1:4</a>.<p/>To Jewish fables [&#953; &#959; &#965; &#948; &#945; &#953; &#954; &#959; &#953; &#962; &#956; &#965; &#952; &#959; &#953; &#962;]. See on <a href='B:610 1:4'>1Ti 1:4</a>. Note Jewish. The nature of these we do not know.<p/>Commandments of men [&#949; &#957; &#964; &#959; &#955; &#945; &#953; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. See on <a href='B:610 6:14'>1Ti 6:14</a>. Comp. <a href='B:580 2:22'>Col 2:22</a>. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision, verse 
<a href='B:630 1:1'>Tit 1:1</a><p/>0What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts.<p/>That turn from the truth [&#945; &#960; &#959; &#963; &#964; &#961; &#949; &#966; &#959; &#956; &#949; &#957; &#969; &#957; &#964; &#951; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#957;]. Comp. <a href='B:620 4:4'>2Ti 4:4</a>, where the truth and fables appear in contrast.


text:
Unto the pure [&#964; &#959; &#953; &#962; &#954; &#945; &#952; &#945; &#961; &#959; &#953; &#962;]. The pure in heart and conscience. See <a href='B:620 1:3'>2Ti 1:3</a>.<p/>All things are pure. Comp. <a href='B:610 4:4'>1Ti 4:4</a>; <a href='B:610 4:5'>1Ti 4:5</a>; <a href='B:510 10:15'>Act 10:15</a>; <a href='B:480 7:15'>Mar 7:15</a>; <a href='B:480 7:18'>Mar 7:18</a>; <a href='B:480 7:19'>Mar 7:19</a>; <a href='B:530 10:26'>1Co 10:26</a>; <a href='B:530 10:30'>1Co 10:30</a>; <a href='B:520 14:20'>Rom 14:20</a>. The aphorism is suggested by the commandments of men, verse 14.<p/>Unto them that are defiled [&#964; &#959; &#953; &#962; &#956; &#949; &#956; &#953; &#945; &#956; &#956; &#949; &#957; &#959; &#953; &#962;]. Only here in Pastorals. See also <a href='B:500 18:28'>Joh 18:28</a> (note); <a href='B:650 12:15'>Heb 12:15</a>; <a href='B:720 1:8'>Jud 1:8</a>. Only in <a href='B:500 18:28'>Joh 18:28</a> in a ceremonial sense. Elsewhere of moral pollution. Nothing is pure. Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity. Mind and conscience [&#959; &#957; &#959; &#965; &#962; &#954; &#945; &#953; &#951; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#962;]. For nouv see On <a href='B:520 7:23'>Rom 7:23</a> : for suneidhsiv, on <a href='B:670 3:16'>1Pe 3:16</a>.


text:
They profess (oJmologousin). Better, confess. See on <a href='B:540 9:13'>2Co 9:13</a>, and comp. <a href='B:610 6:12'>1Ti 6:12</a>. Not loudly and publicly profess (as Huther), but confess as opposed to deny (<a href='B:500 1:20'>Joh 1:20</a> ); comp. <a href='B:650 11:13'>Heb 11:13</a>; <a href='B:520 10:9'>Rom 10:9</a>; <a href='B:520 10:10'>Rom 10:10</a>.<p/>Abominable [&#946; &#948; &#949; &#955; &#965; &#954; &#964; &#959; &#953;]. N. T. o. Class. LXX, <a href='B:240 17:15'>Pro 17:15</a>; Sir. 41 5; 2 Macc. 1 27. See on, bdelugma abomination, <a href='B:470 24:15'>Mat 24:15</a>, and comp. <a href='B:730 17:4'>Rev 17:4</a>; <a href='B:730 17:5'>Rev 17:5</a>; <a href='B:730 21:27'>Rev 21:27</a>. The kindred verb, bdelussesqai abhor, <a href='B:520 2:22'>Rom 2:22</a>; <a href='B:730 21:8'>Rev 21:8</a>.<p/>Reprobate [&#945; &#948; &#959; &#954; &#953; &#956; &#959; &#953;]. See on <a href='B:520 1:28'>Rom 1:28</a>; <a href='B:530 9:27'>1Co 9:27</a>, and comp. <a href='B:620 3:8'>2Ti 3:8</a>. The phrase reprobate unto every good work, N. T. o.


text:
Speak thou [&#955; &#945; &#955; &#949; &#953;]. See on <a href='B:470 28:18'>Mat 28:18</a>; <a href='B:500 8:26'>Joh 8:26</a>. Become [&#960; &#961; &#949; &#960; &#949; &#953;]. Originally, to stand out; be conspicuous. Thus Homer, <a href='B:380 1:8'>Oba 1:8</a>; <a href='B:380 1:172'>Oba 1:172</a> : meta de prepei ajgromenoisin he is conspicuous among those who are assembled. Eurip. Hel. 215; Zeuv prepwn dij aijqerov Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N. T. in the impersonal forms prepon ejstin it is becoming (<a href='B:470 3:15'>Mat 3:15</a> ); prepei it becometh (<a href='B:560 5:3'>Eph 5:3</a> ); eprepen it became (<a href='B:650 2:10'>Heb 2:10</a> ). With a subject nominative, <a href='B:610 2:10'>1Ti 2:10</a>; <a href='B:650 7:26'>Heb 7:26</a>.


text:
Aged men [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#945; &#962;]. Only here, <a href='B:490 1:18'>Luk 1:18</a>; <a href='B:570 1:9'>Phi 1:9</a>. To be understood of natural age, not of ecclesiastical position. Note that <a href='B:610 3'>1Ti 3:0</a>, in treating of church officers, deals only with Bishops and Deacons. Nothing is said of Presbyters until chapter verse, where Timothy's relations to individual members of the church are prescribed. These church members are classified in this and the following verses as old men, old women, younger men, servants. In LXX presbuthv is occasionally interchanged with presbeuthv ambassador. See <a href='B:140 32:31'>2Ch 32:31</a>; <a href='B:140 1'>2Ch 1:0</a> Macc. 13 : 21; 14 : 21, 22; 2 Macc. 11 34.


text:
Aged women [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#953; &#948; &#945; &#962;]. N. T. o. See on presbuterai, <a href='B:610 5:2'>1Ti 5:2</a>.<p/>Behavior [&#954; &#945; &#964; &#945; &#963; &#964; &#951; &#956; &#945; &#964; &#953;]. N. T. o. See on katastolh apparel, <a href='B:610 2:9'>1Ti 2:9</a>. It means, primarily, condition or state. Once in LXX, 3 Macc 5 45, katasthma maniwdev the maddened state into which the war - elephants were excited. Hence the state in which one habitually bears himself - his deportment or demeanor.<p/>As becometh holiness [&#953; &#949; &#961; &#959; &#960; &#961; &#949; &#960; &#949; &#953; &#962;]. N. T. o. LXX, 4 Macc. 9 25; 11 20. In the Theages (wrongly ascribed to Plato), tw uiJei to onoma eqou kai iJeroprepev you have given your son (Theages) an honorable and reverend name (122 D). It means beseeming a sacred place, person, or matter. Thus Athenaeus, seven, of one who had given a sacred banquet, says that the table was ornamented iJeroprepestata in a manner most appropriate to the sacred circumstances. The meaning here is becoming those who are engaged in sacred service. This is the more striking if, as there is reason to believe, the presbutidev represented a quasi - official position in the church. See on <a href='B:610 5:3'>1Ti 5:3</a>, and comp. <a href='B:610 2:10'>1Ti 2:10</a>; <a href='B:560 5:3'>Eph 5:3</a>; <a href='B:560 5:1'>Eph 5:1</a>; <a href='B:560 5:51'>Eph 5:51</a> False accusers [&#948; &#953; &#945; &#946; &#959; &#955; &#959; &#965; &#962;]. Better, slanderers. See on <a href='B:470 4:1'>Mat 4:1</a>, and <a href='B:610 3:6'>1Ti 3:6</a>; <a href='B:610 3:11'>1Ti 3:11</a>.<p/>Given to much wine [&#959; &#953; &#957; &#969; &#960; &#959; &#955; &#955; &#969; &#948; &#949; &#948; &#959; &#965; &#955; &#969; &#956; &#949; &#957; &#945; &#962;]. More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. <a href='B:610 3:8'>1Ti 3:8</a>.<p/>Teachers of good things [&#954; &#945; &#955; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#965; &#962;]. N. T. o. o LXX, o Class.


text:
They may teach [&#963; &#969; &#966; &#961; &#959; &#957; &#953; &#950; &#969; &#963; &#953;]. Better, school or train. N. T. o. o LXX The verb means to make sane or sober - minded; to recall a person to his senses; hence, to moderate, chasten, discipline.<p/>To love their husbands, to love their children [&#966; &#953; &#955; &#945; &#957; &#948; &#961; &#959; &#965; &#962; &#949; &#953; &#957; &#945; &#953;, &#966; &#953; &#955; &#959; &#964; &#949; &#954; &#957; &#959; &#965; &#962;]. Lit. to be husband - lovers, children - lovers. Both adjectives N. T. o. o LXX Filandrov in Class. not in this sense, but loving men or masculine habits; lewd. In the better sense often in epitaphs. An inscription at Pergamum has the following : Iouliov Bassov Otakilia Pwllh th glukutath gunaiki, filandrw kai filoteknw sumbiwsash ajmemptwv eth l, Julius Bassus to Otacilia Polla my sweetest wife, who loved her husband and children and lived with me blamelessly for thirty years.


text:
Keepers at home [&#959; &#953; &#954; &#959; &#965; &#961; &#947; &#959; &#965; &#962;]. Wrong. Rend. workers at home. N. T. o. o LXX, o Class.<p/>Good [&#945; &#947; &#945; &#952; &#945; &#962;]. Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. <a href='B:470 20:15'>Mat 20:15</a>; <a href='B:670 2:18'>1Pe 2:18</a>; <a href='B:510 9:36'>Act 9:36</a>. See on <a href='B:510 11:24'>Act 11:24</a>; <a href='B:520 5:7'>Rom 5:7</a>; <a href='B:520 5:1'>Rom 5:1</a>; <a href='B:520 5:53'>Rom 5:53</a> Obedient [&#965; &#960; &#959; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#945; &#962;]. Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on <a href='B:660 4:7'>Jas 4:7</a>; <a href='B:520 8:7'>Rom 8:7</a>; <a href='B:570 3:21'>Phi 3:21</a>; and comp. <a href='B:530 14:34'>1Co 14:34</a>; <a href='B:560 5:22'>Eph 5:22</a>; <a href='B:580 3:18'>Col 3:18</a>.


text:
In all things [&#960; &#949; &#961; &#953; &#960; &#945; &#957; &#964; &#945;]. Lit. concerning all things. The exact phrase, N. T. o. For analogous use of peri comp. <a href='B:490 10:40'>Luk 10:40</a>; <a href='B:490 10:41'>Luk 10:41</a>; <a href='B:510 19:25'>Act 19:25</a>; <a href='B:610 1:19'>1Ti 1:19</a>; <a href='B:610 6:4'>1Ti 6:4</a>; <a href='B:610 6:21'>1Ti 6:21</a>; <a href='B:620 3:8'>2Ti 3:8</a>.<p/>Shewing thyself [&#963; &#949; &#945; &#965; &#964; &#959; &#957; &#960; &#945; &#961; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:610 1:4'>1Ti 1:4</a>. The phrase N. T. o. but occurs in Class., as, to show one's self holy or righteous; wise or skillful; parecein to make himself scarce. 154 Incorruptness [&#945; &#966; &#952; &#959; &#961; &#953; &#945; &#957;]. Const. with shewing. N. T. o. o Class. LXX once, <a href='B:440 2:18'>Hag 2:18</a>. Omit sincerity.


text:
Sound speech [&#955; &#959; &#947; &#959; &#957; &#965; &#947; &#953; &#951;]. Ugihv sound, only here in Pastorals. The usual form is the participle, as uJgiainontwn logwn, <a href='B:620 1:13'>2Ti 1:13</a>; uJgiainousi logoiv, <a href='B:610 6:3'>1Ti 6:3</a>.<p/>That cannot, be condemned [&#945; &#954; &#945; &#964; &#945; &#947; &#957; &#969; &#963; &#964; &#959; &#957;]. N. T. o. o Class. See 2 Macc. 4 47.<p/>He that is of the contrary part [&#959; &#949; &#958; &#949; &#957; &#945; &#957; &#964; &#953; &#945; &#962;]. The phrase N. T. o. See <a href='B:480 14:39'>Mar 14:39</a>. The heathen opposer is meant. Comp. blasphemed, verse 5, and <a href='B:610 6:1'>1Ti 6:1</a>. Enantiov contrary, in Paul only <a href='B:590 2:15'>1Th 2:15</a>.<p/>May be ashamed [&#949; &#957; &#964; &#961; &#945; &#960; &#951;]. Only here in Pastorals. In Paul, <a href='B:530 4:14'>1Co 4:14</a>; <a href='B:600 3:14'>2Th 3:14</a>, see notes on both, and on <a href='B:470 21:37'>Mat 21:37</a>.<p/>Evil thing [&#966; &#945; &#965; &#955; &#959; &#957;]. Only here in Pastorals. In Paul, <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:540 5:10'>2Co 5:10</a>. See on <a href='B:500 3:20'>Joh 3:20</a>.


text:
To please them well in all things (ejn pasin eujarestouv einai). Wrong. Const. in all things with to be in subjection. Note the position of ejn pasin in <a href='B:610 3:11'>1Ti 3:11</a>; <a href='B:610 4:15'>1Ti 4:15</a>; <a href='B:620 2:7'>2Ti 2:7</a>; <a href='B:620 4:5'>2Ti 4:5</a>, and comp. uJpakouein kata panta obey in all things, <a href='B:580 3:20'>Col 3:20</a>; <a href='B:580 3:22'>Col 3:22</a>; and uJpotassetai - ejn panti is subject in everything, <a href='B:560 5:24'>Eph 5:24</a>. Euarestov well pleasing, only here in Pastorals. Almost exclusively in Paul. See also <a href='B:650 13:21'>Heb 13:21</a>. Euarestwv acceptably, <a href='B:650 12:28'>Heb 12:28</a>.


text:
Purloining [&#957; &#959; &#963; &#966; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Only here and <a href='B:510 5:2'>Act 5:2</a>; <a href='B:510 5:3'>Act 5:3</a>. LXX, <a href='B:60 7:1'>Jos 7:1</a>; <a href='B:60 2'>Jos 2:0</a> Macc. 4 32. Often in Class. From nosfi apart. The fundamental idea of the word is to put far away from another; to set apart for one's self; hence to purloin and appropriate to one's own use. Purloin is akin to prolong : prolongyn or purlongyn "to put fer awey." Old French porloignier or purloignier.<p/>Shewing all good fidelity [&#960; &#945; &#963; &#945; &#957; &#960; &#953; &#963; &#964; &#953; &#957; &#949; &#957; &#948; &#949; &#953; &#954; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#945; &#947; &#945; &#952; &#951; &#957;]. The phrase N. T. o. This is the only instance in N. T. of ajgaqov with pistiv.<p/>Adorn the doctrine (thn didaskalian kosmwsin). The phrase N. T. o. For kosmwsin adorn, see on <a href='B:610 2:9'>1Ti 2:9</a>.


text:
This teaching or doctrine which is to be adorned by the lives of God's servants - the teaching of the gospel - is now stated in vv. 11 - 15. The grace of God [&#951; &#967; &#945; &#961; &#953; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. A common Pauline phrase. The exact phrase only here in Pastorals. It is the ultimate ground of salvation. Comp. <a href='B:620 1:9'>2Ti 1:9</a>; <a href='B:560 2:5'>Eph 2:5</a>; <a href='B:560 2:8'>Eph 2:8</a>; <a href='B:550 1:15'>Gal 1:15</a>.<p/>That bringeth salvation [&#963; &#969; &#964; &#951; &#961; &#953; &#959; &#962;]. Lit. saving. N. T. o. Const. with cariv grace. The saving grace of God.<p/>Hath appeared [&#949; &#960; &#949; &#966; &#945; &#957; &#951;]. Only in Pastorals, Luke, and Acts. In the active voice, to bring to light, show. See on ejpifaneia appearing, <a href='B:610 6:14'>1Ti 6:14</a>.<p/>To all men. Const. with that bringeth salvation, not with hath appeared. The grace of God which is saving for all men. Comp. <a href='B:610 2:4'>1Ti 2:4</a>.


text:
Teaching [&#960; &#945; &#953; &#948; &#949; &#965; &#959; &#965; &#963; &#945;]. Better, instructing or training. The saving economy of God is educative. Comp. <a href='B:650 12:4-11'>Heb 12:4-11</a>, and see on <a href='B:610 1:20'>1Ti 1:20</a>.<p/>Ungodliness [&#945; &#963; &#949; &#946; &#949; &#953; &#945; &#957;]. In Pastorals only here and <a href='B:620 2:16'>2Ti 2:16</a>. The contrary of eujsebeia, for which see on <a href='B:610 2:2'>1Ti 2:2</a>. Worldly lusts [&#954; &#959; &#963; &#956; &#953; &#954; &#945; &#962; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962;]. The phrase N. T. o. Kosmikov worldly, only here and <a href='B:650 9:1'>Heb 9:1</a>. On the ethical sense in kosmov the world, see on <a href='B:510 17:24'>Act 17:24</a>, and <a href='B:500 1:9'>Joh 1:9</a>


text:
Looking for [&#960; &#961; &#959; &#963; &#948; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#953;]. In Pastorals only here. Comp. <a href='B:480 14:43'>Mar 14:43</a>; <a href='B:490 2:25'>Luk 2:25</a>; <a href='B:490 12:36'>Luk 12:36</a>. In this sense not in Paul. Primarily, to receive to one's self, admit, accept. So <a href='B:490 14:2'>Luk 14:2</a>; <a href='B:520 16:2'>Rom 16:2</a>; <a href='B:570 2:29'>Phi 2:29</a>. That which is accepted in faith, is awaited expectantly.<p/>That blessed hope [&#964; &#951; &#957; &#956; &#945; &#954; &#945; &#961; &#953; &#945; &#957; &#949; &#955; &#960; &#953; &#948; &#945;]. The phrase N. T. o.<p/>Makariov blessed, very often in the Gospels. See on <a href='B:470 5:3'>Mat 5:3</a>. In Pastorals, with the exception of this passage, always of God. In Paul, only of men, and so usually in the Gospels. Elpida hope, the object of hope. Why the hope is called blessed, appears from <a href='B:620 4:8'>2Ti 4:8</a>; <a href='B:570 3:20'>Phi 3:20</a>, etc. Comp. <a href='B:720 1:21'>Jud 1:21</a>, and <a href='B:670 1:13'>1Pe 1:13</a>.<p/>And the glorious appearing [&#954; &#945; &#953; &#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945; &#957; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962;]. Kai is explanatory, introducing the definition of the character of the thing hoped for. Looking for the object of hope, even the appearing, etc. Glorious appearing is a specimen of the vicious hendiadys by which the force of so many passages has been impaired or destroyed in translation. Rend. appearing of the glory.<p/>Of the great God and our Savior Jesus Christ [&#964; &#959; &#965; &#956; &#949; &#947; &#945; &#955; &#959; &#965; &#952; &#949; &#959; &#965; &#954; &#945; &#953; &#963; &#969; &#964; &#951; &#961; &#959; &#962; &#951; &#956; &#969; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. For Jesus Christ rend. Christ Jesus. Megav great with God, N. T. o, but often in LXX According to A. V. two persons are indicated, God and Christ. Revelations with others rend. of our great God and Savior Christ Jesus, thus indicating one person, and asserting the deity of Christ. I adopt the latter, although the arguments and authorities in favor of the two renderings are very evenly balanced. 155


text:
Gave himself for us [&#949; &#948; &#969; &#954; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#957; &#965; &#960; &#949; &#961; &#951; &#956; &#969; &#957;]. See on <a href='B:610 2:6'>1Ti 2:6</a>, and comp. <a href='B:550 1:4'>Gal 1:4</a>. Uper on behalf of; not instead of. Might redeem [&#955; &#965; &#964; &#961; &#969; &#963; &#951; &#964; &#945; &#953;]. Only here, <a href='B:490 24:21'>Luk 24:21</a>; <a href='B:670 1:18'>1Pe 1:18</a>. See on <a href='B:610 2:6'>1Ti 2:6</a>. Neither lutron ransom, lutrwsiv redemption, nor lutrwthv redeemer occur in Paul. He has the figure of purchase [&#945; &#947; &#959; &#961; &#945; &#950; &#949; &#963; &#952; &#945; &#953;, &#949; &#958; &#945; &#947; &#959; &#961; &#945; &#950; &#949; &#963; &#952; &#945; &#953;], <a href='B:530 6:20'>1Co 6:20</a>; <a href='B:530 7:23'>1Co 7:23</a>; <a href='B:550 3:13'>Gal 3:13</a>; <a href='B:550 4:5'>Gal 4:5</a>. Comp. <a href='B:730 5:9'>Rev 5:9</a>; <a href='B:730 14:3'>Rev 14:3</a>; <a href='B:730 14:4'>Rev 14:4</a>; <a href='B:680 2:1'>2Pe 2:1</a>.<p/>Iniquity [&#945; &#957; &#959; &#956; &#953; &#945; &#962;]. Only here in Pastorals. Lit. Lawlessness. See on <a href='B:690 3:4'>1Jn 3:4</a>.<p/>Might purify [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#951;]. In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, <a href='B:540 7:1'>2Co 7:1</a>; <a href='B:560 5:26'>Eph 5:26</a>. o Class. Often in LXX<p/>A peculiar people (laon periousion). Laov people only here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Periousiov N. T. o. A few times in LXX, always with laov. See <a href='B:20 19:5'>Exo 19:5</a>; <a href='B:20 23:22'>Exo 23:22</a>; <a href='B:50 7:6'>Deu 7:6</a>; <a href='B:50 14:2'>Deu 14:2</a>; <a href='B:50 26:18'>Deu 26:18</a>. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. <a href='B:670 2:10'>1Pe 2:10</a>. Periousiov is from the participle of perieinai to be over and above : hence periousia abundance, plenty. Periousiov also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in <a href='B:560 1:14'>Eph 1:14</a>, where believers are said to have been sealed eijv ajpolutrwsin thv peripoihsewv with a view to redemption of possession, or redemption which will give possession, thus = acquisition. So <a href='B:670 2:9'>1Pe 2:9</a>, where Christians are styled laov eijv peripoihsin a people for acquisition, to be acquired by God as his peculiar possession. Comp. <a href='B:590 5:9'>1Th 5:9</a>; <a href='B:600 2:14'>2Th 2:14</a>, and peripoieisqai to acquire, <a href='B:510 20:28'>Act 20:28</a>. The phrase kaqarizein laon to purify the people, in LXX, <a href='B:160 12:30'>Neh 12:30</a>; Judith 16 18.<p/>Zealous [&#950; &#951; &#955; &#969; &#964; &#951; &#957;]. Lit. a zealot. Comp. <a href='B:510 21:20'>Act 21:20</a>; <a href='B:510 22:3'>Act 22:3</a>; <a href='B:670 3:13'>1Pe 3:13</a>. Only here in Pastorals. In Paul, <a href='B:530 14:12'>1Co 14:12</a>; <a href='B:550 1:14'>Gal 1:14</a>. For the word as a title, see on the Canaanite, <a href='B:470 10:4'>Mat 10:4</a>, and <a href='B:480 3:18'>Mar 3:18</a>. Authority [&#949; &#960; &#953; &#964; &#945; &#947; &#951; &#962;]. See on <a href='B:610 1:1'>1Ti 1:1</a>.<p/>Despise [&#960; &#949; &#961; &#953; &#966; &#961; &#959; &#957; &#949; &#953; &#964; &#969;]. N. T. o. Occasionally in Class. From peri beyond, fronein to be minded. To set one's self in thought beyond; hence; contemn, despise. Comp. <a href='B:610 4:12'>1Ti 4:12</a>. The exhortation is connected with authority. Tit. is to claim respect for his office and for himself as bearing it.


text:
Put them in mind [&#965; &#960; &#959; &#956; &#953; &#956; &#957; &#951; &#963; &#954; &#949; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953; &#962;]. See on <a href='B:620 2:14'>2Ti 2:14</a>, and on uJpomnhsin reminding, <a href='B:620 1:5'>2Ti 1:5</a>.<p/>Principalities and powers [&#945; &#961; &#967; &#945; &#953; &#962; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953; &#962;]. Omit and. Principalities which are authorities. Arch beginning = that which begins : the leader, principality. See on <a href='B:580 1:16'>Col 1:16</a>; <a href='B:720 1:6'>Jud 1:6</a>; <a href='B:510 10:11'>Act 10:11</a>. Only here in Pastorals. Exousia right, authority. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:580 1:16'>Col 1:16</a>. Only here in Pastorals. For the combination principalities and powers, see on <a href='B:490 20:20'>Luk 20:20</a>.<p/>To obey magistrates [&#960; &#949; &#953; &#952; &#945; &#961; &#967; &#949; &#953; &#957;]. Comp. <a href='B:510 5:29'>Act 5:29</a>; <a href='B:510 5:32'>Act 5:32</a>; <a href='B:510 27:21'>Act 27:21</a>. See on <a href='B:510 5:29'>Act 5:29</a>. The idea of magistrates is contained in the word itself; but it is quite proper to render as Rev. to be obedient. Rare in LXX<p/>Ready to every good work [&#960; &#961; &#959; &#962; &#960; &#945; &#957; &#949; &#961; &#947; &#959; &#957; &#945; &#947; &#945; &#952; &#959; &#957; &#949; &#964; &#959; &#953; &#956; &#959; &#965; &#962; &#949; &#953; &#957; &#945; &#953;]. The phrase N. T. o. Etoimov ready, only here in Pastorals. Comp. eJtoimasia readiness or preparation, <a href='B:560 6:15'>Eph 6:15</a> (note).


text:
No brawlers [&#945; &#956; &#945; &#967; &#959; &#965; &#962;]. Better as Res., sot to be contentious. See on <a href='B:610 3:3'>1Ti 3:3</a>. Past o.


text:
Divers - pleasures [&#951; &#948; &#959; &#957; &#945; &#953; &#962; &#960; &#959; &#953; &#954; &#953; &#955; &#945; &#953; &#962;]. Hdonh pleasure, only here in Pastorals. o P. See on <a href='B:660 4:1'>Jas 4:1</a>. For poikilaiv divers, see on <a href='B:620 3:6'>2Ti 3:6</a>.<p/>Malice [&#954; &#945; &#954; &#953; &#945;]. Only here in Pastorals. See on <a href='B:660 1:21'>Jas 1:21</a>. In N. T. kakia is a special form of vice, not viciousness in general, as Cicero, Tusc. 4 15, who explains by "vitiositas, a viciousness which includes all vices." Calvin, on <a href='B:560 4:32'>Eph 4:32</a>, defines as "a viciousness of mind opposed to humanity and fairness, and commonly styled malignity." The homily ascribed to Clement of Rome, describes kakia as the forerunner [&#960; &#961; &#959; &#959; &#948; &#959; &#953; &#960; &#959; &#961; &#959; &#957;] of our sins (x). Malice is a correct translation.


text:
Kindness [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#962;]. Only here in Pastorals. Elsewhere only in Paul. See on <a href='B:520 3:12'>Rom 3:12</a>, and on easy, <a href='B:470 11:30'>Mat 11:30</a>.<p/>Love [&#966; &#953; &#955; &#945; &#957; &#952; &#961; &#969; &#960; &#953; &#945;]. Love is too vague. It is love toward men; comp. verse 2. Only here and <a href='B:510 28:2'>Act 28:2</a> : filanqrwpwv kindly, <a href='B:510 27:3'>Act 27:3</a> (note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (<a href='B:610 2:1'>1Ti 2:1</a>; <a href='B:610 2:4'>1Ti 2:4</a> ), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#962;] of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (<a href='B:610 2:6'>1Ti 2:6</a>; <a href='B:610 4:10'>1Ti 4:10</a>; <a href='B:610 6:13'>1Ti 6:13</a>; <a href='B:630 2:11'>Tit 2:11</a> ). So here : not only has the saving grace of God appeared unto all (chapter. <a href='B:630 2:11'>Tit 2:11</a> ), but it has revealed itself as kindness and love to man as man.


text:
Not by works of righteousness which we have done [&#959; &#965; &#954; &#949; &#958; &#949; &#961; &#947; &#969; &#957; &#964; &#969; &#957; &#949; &#957; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#945; &#949; &#960; &#959; &#953; &#951; &#963; &#945; &#956; &#949; &#957;]. Lit. not by works, those namely in righteousness, which we did. The thought is entirely Pauline. Ex ergwn strictly, out of, in consequence of works. En dikaiosunh in the sphere of righteousness; as legally righteous men. Comp. <a href='B:560 2:9'>Eph 2:9</a>. We did emphatic. Comp. <a href='B:520 10:5'>Rom 10:5</a>; <a href='B:550 3:10'>Gal 3:10</a>; <a href='B:550 3:12'>Gal 3:12</a>; <a href='B:550 5:3'>Gal 5:3</a>.<p/>According to his mercy [&#954; &#945; &#964; &#945; &#964; &#959; &#945; &#965; &#964; &#959; &#965; &#949; &#955; &#949; &#959; &#962;]. The phrase only <a href='B:670 1:3'>1Pe 1:3</a>. Comp. <a href='B:520 14:9'>Rom 14:9</a>; <a href='B:560 2:4'>Eph 2:4</a>; <a href='B:720 1:21'>Jud 1:21</a>.<p/>By the washing of regeneration [&#948; &#953; &#945; &#955; &#959; &#965; &#964; &#961; &#959; &#965; &#960; &#945; &#955; &#953; &#957; &#947; &#949; &#957; &#949; &#963; &#953; &#945; &#962;].<p/>Loutron only here and <a href='B:560 5:26'>Eph 5:26</a>. It does not mean the act of bathing, but the bath, the laver. Palingenesia only here and <a href='B:470 19:28'>Mat 19:28</a>, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. <a href='B:520 6:3-5'>Rom 6:3-5</a>. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting.<p/>Renewing [&#945; &#957; &#945; &#954; &#945; &#953; &#957; &#969; &#963; &#949; &#969; &#962;]. Only here and <a href='B:520 12:2'>Rom 12:2</a>. Comp. <a href='B:540 5:7'>2Co 5:7</a>. Paul has ajnakainoun to renew, <a href='B:540 4:16'>2Co 4:16</a>; <a href='B:580 3:10'>Col 3:10</a> : ajnakainwsiv renewing, <a href='B:520 12:2'>Rom 12:2</a>. Anakainizein to renew, only <a href='B:650 6:6'>Heb 6:6</a>. The connection of the genitive is disputed. Some make it dependent on loutrou bath, so that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ajnakainwsewv being dependent on dia; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N. T. the Spirit or the Holy Spirit is joined in the genitive with the following words : comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification.


text:
Shed [&#949; &#958; &#949; &#967; &#949; &#949; &#957;]. Or poured forth. Only here in Pastorals. Most frequent in Revelation. The pouring out of the Spirit is an 0. T. metaphor. See <a href='B:360 3:1'>Joe 3:1</a>; <a href='B:360 3:2'>Joe 3:2</a>, cit. in <a href='B:510 2:17'>Act 2:17</a>; <a href='B:510 2:18'>Act 2:18</a>; <a href='B:450 12:10'>Zec 12:10</a>. In Paul the verb occurs but once, of shedding blood, <a href='B:520 3:15'>Rom 3:15</a>, cit.


text:
Being justified [&#948; &#953; &#954; &#945; &#953; &#969; &#952; &#949; &#957; &#964; &#949; &#962;]. In Pastorals only here and <a href='B:610 3:16'>1Ti 3:16</a> (note). See Intro. 6 Justification is conceived as taking place before the outpouring of the Spirit.<p/>By his grace [&#964; &#951; &#949; &#954; &#949; &#953; &#957; &#959; &#965; &#967; &#945; &#961; &#953; &#964; &#953;]. By the grace of Jesus Christ. See <a href='B:510 14:11'>Act 14:11</a>; <a href='B:540 8:9'>2Co 8:9</a>; <a href='B:540 13:14'>2Co 13:14</a>; <a href='B:520 5:6'>Rom 5:6</a>; <a href='B:550 1:6'>Gal 1:6</a>. We should be made heirs [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#953; &#947; &#949; &#957; &#951; &#952; &#969; &#956; &#949; &#957;]. Klhronomov heir only here in Pastorals. A favorite idea of Paul. See <a href='B:520 4:13'>Rom 4:13</a>; <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:550 3:29'>Gal 3:29</a>. Heirship of eternal life is the result of justification. So, clearly, Rom. verse It is attested and confirmed by the Holy Spirit. <a href='B:540 5:5'>2Co 5:5</a>; <a href='B:560 1:14'>Eph 1:14</a>.<p/>According to the hope of eternal life [&#954; &#945; &#964; &#949; &#955; &#960; &#953; &#948; &#945; &#950; &#969; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. <a href='B:520 4:18'>Rom 4:18</a>; <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 8:24'>Rom 8:24</a>; <a href='B:550 5:5'>Gal 5:5</a>; <a href='B:580 1:5'>Col 1:5</a>; <a href='B:580 1:27'>Col 1:27</a>; <a href='B:630 1:2'>Tit 1:2</a>; <a href='B:670 1:3'>1Pe 1:3</a>; <a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:690 3:8'>1Jn 3:8</a>.


text:
Affirm constantly [&#948; &#953; &#945; &#946; &#949; &#946; &#945; &#953; &#959; &#965; &#963; &#952; &#945; &#953;]. Past o. See on <a href='B:610 1:7'>1Ti 1:7</a>. Constantly, not continually, but uniformly and consistently. So Book of Common Prayer, "Collect for Saint John Baptist's Day," " and after his example constantly speak the truth. " Rend. affirm steadfastly.<p/>Might be careful [&#966; &#961; &#959; &#957; &#964; &#953; &#950; &#969; &#963; &#953; &#957;]. N. T. o. Quite often in LXX Frequent in Class. To think or consider; hence to take careful thought, ponder, be anxious about.<p/>To maintain [&#960; &#961; &#959; &#953; &#963; &#964; &#945; &#963; &#952; &#945; &#953;]. Mostly in Pastorals, and usually in the sense of ruling, as <a href='B:520 12:8'>Rom 12:8</a>; <a href='B:590 5:12'>1Th 5:12</a>; <a href='B:610 3:4'>1Ti 3:4</a>; <a href='B:610 3:5'>1Ti 3:5</a>. The sense here is to be forward in. 156 Profitable [&#969; &#966; &#949; &#955; &#953; &#956; &#945;]. Past o. o LXX Comp. <a href='B:610 4:8'>1Ti 4:8</a>; <a href='B:620 3:16'>2Ti 3:16</a>.


text:
Foolish questions, etc. See on <a href='B:620 2:23'>2Ti 2:23</a>. For genealogies see on <a href='B:610 1:4'>1Ti 1:4</a>.<p/>Strivings about the law [&#956; &#945; &#967; &#945; &#962; &#957; &#959; &#956; &#953; &#954; &#945; &#962;]. The phrase N. T. o. Comp. <a href='B:610 1:7'>1Ti 1:7</a>. Nomikov mostly in Luke. Everywhere except here a lawyer, with the article or tiv.<p/>Unprofitable [&#945; &#957; &#969; &#966; &#949; &#955; &#949; &#953; &#962;]. Only here and <a href='B:650 7:18'>Heb 7:18</a>.<p/>Vain [&#956; &#945; &#964; &#945; &#953; &#959; &#953;]. Only here in Pastorals. Twice in Paul, <a href='B:530 3:20'>1Co 3:20</a>, cit.; <a href='B:530 14:17'>1Co 14:17</a> (note). Very frequent in LXX The sense is aimless or resultless, as mataiov eujch a prayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. mataiologia jangling, <a href='B:610 1:6'>1Ti 1:6</a> : mataiologoi vain talkers, verse 10 mataiothv vanity, <a href='B:520 8:20'>Rom 8:20</a>; <a href='B:560 4:17'>Eph 4:17</a> : ejmataiwqhsan were made vain, <a href='B:520 1:21'>Rom 1:21</a> : mathn in vain, <a href='B:470 14:9'>Mat 14:9</a>.


text:
A man that is an heretic [&#945; &#953; &#961; &#949; &#964; &#953; &#954; &#959; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. Airetikov heretical, N. T. o. For airesiv heresy see on <a href='B:670 2:1'>1Pe 2:1</a>.<p/>Admonition [&#957; &#959; &#965; &#952; &#949; &#963; &#953; &#945; &#957;]. Only here, <a href='B:530 10:11'>1Co 10:11</a>; <a href='B:560 6:4'>Eph 6:4</a> (note). See on nouqetein to admonish, <a href='B:510 20:31'>Act 20:31</a>.


text:
Is subverted [&#949; &#958; &#949; &#963; &#964; &#961; &#945; &#960; &#964; &#945; &#953;]. N. T. o. More than turned away from the right path : rather, turned inside out. Comp. LXX, <a href='B:50 32:20'>Deu 32:20</a>. Sinneth [&#945; &#956; &#945; &#961; &#964; &#945; &#957; &#949; &#953;]. See on <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:470 1:21'>Mat 1:21</a>, and trespasses, <a href='B:470 6:14'>Mat 6:14</a>.<p/>Condemned of himself [&#945; &#965; &#964; &#959; &#954; &#945; &#964; &#945; &#954; &#961; &#953; &#964; &#959; &#962;]. Better as Rev., self - condemned. N. T. o. o LXX, o Class.


text:
Nicopolis. There were several cities of this name, one in Cilicia, one in Thrace, and one in Epirus. It is uncertain which one is meant here. To winter [&#960; &#945; &#961; &#945; &#967; &#949; &#953; &#956; &#945; &#963; &#945; &#953;]. Comp. <a href='B:510 27:12'>Act 27:12</a>; <a href='B:510 28:11'>Act 28:11</a>; <a href='B:530 16:6'>1Co 16:6</a>. The noun paraceimasia wintering, <a href='B:510 27:12'>Act 27:12</a>. 
<a href='B:630 3:1'>Tit 3:1</a><p/>2Ours [&#951; &#956; &#949; &#964; &#949; &#961; &#959; &#953;]. Our brethren in Crete.<p/>For necessary uses [&#949; &#953; &#962; &#964; &#945; &#962; &#945; &#957; &#945; &#947; &#954; &#945; &#953; &#945; &#962; &#967; &#961; &#949; &#953; &#945; &#962;]. The phrase N. T. o. With reference to whatever occasion may demand them.<p/>Unfruitful [&#945; &#954; &#945; &#961; &#960; &#959; &#953;]. Only here in Pastorals. In Paul, <a href='B:530 14:14'>1Co 14:14</a>; Eph. verse 11. Not only in supplying the needs, but in cultivating Christian graces in themselves by acts of Christian service.


text:
Them that love us in the faith [&#964; &#959; &#965; &#962; &#966; &#953; &#955; &#959; &#965; &#957; &#964; &#945; &#962; &#951; &#956; &#945; &#962; &#949; &#957; &#960; &#953; &#963; &#964; &#949; &#953;]. Better, in faith. The phrase N. T. o. Filein to love, only here in Pastorals, and in Paul, only <a href='B:530 16:22'>1Co 16:22</a>. See on ajgaph love, Gal. verse<p/>Const. in faith with that love us.


text:
A prisoner of Jesus Christ [&#948; &#949; &#963; &#956; &#953; &#959; &#962;]. A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians.<p/>Timothy, our brother. Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:580 1:1'>Col 1:1</a>; compare <a href='B:570 1:1'>Phi 1:1</a>. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Col. it is maintained throughout the thanksgiving only. The title brother is used of Quartus, <a href='B:520 16:23'>Rom 16:23</a>; Sosthenes, <a href='B:530 1:1'>1Co 1:1</a>; Apollos, <a href='B:530 16:12'>1Co 16:12</a>.<p/>Philemon. An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (" Metamorphoses, " 8, 626 sqq. See note on <a href='B:510 14:11'>Act 14:11</a> ). He was one of Paul's converts (ver. 19), and his labors in the Gospel at Colossae are attested by the title fellow - laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (ver. 2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary.


text:
Our beloved Apphia [&#945; &#960; &#966; &#953; &#945; &#964; &#951; &#945; &#947; &#945; &#960; &#951; &#964; &#951;]. Read th aJudelfh the [&#959; &#965; &#961;] sister. Commonly supposed to have been Philemon's wife. The word is not the common Roman name Appia, but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia, and sometimes Aphia.<p/>Archippus. Possibly the son of Philemon and Apphia. From <a href='B:580 4:17'>Col 4:17</a> he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.<p/>Fellow - soldier. In christian warfare. Perhaps at Ephesus. Applied also to Epaphroditus, <a href='B:570 2:25'>Phi 2:25</a>.<p/>The church in thy house. See on <a href='B:520 16:5'>Rom 16:5</a>.


text:
Thank - always. Construe with thank. For similar introductory thanksgivings compare <a href='B:520 1:8'>Rom 1:8</a>; <a href='B:530 1:4'>1Co 1:4</a>; <a href='B:560 1:16'>Eph 1:16</a>; <a href='B:570 1:3'>Phi 1:3</a>; <a href='B:580 1:3'>Col 1:3</a>; <a href='B:590 1:2'>1Th 1:2</a>; <a href='B:600 1:3'>2Th 1:3</a>. Making mention [&#956; &#957; &#949; &#953; &#945; &#957; &#960; &#959; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Mneia primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind.<p/>In my prayers [&#949; &#960; &#953;]. On the occasions of.<p/>Thy love and faith - toward [&#960; &#961; &#959; &#962;] the Lord Jesus and toward [&#949; &#953; &#962;] all saints. The clauses are arranged crosswise, 209 love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but prov toward, with pistiv faith is unusual. See <a href='B:590 1:8'>1Th 1:8</a>. Eijv is the preposition of contact; to, unto; faith exerted upon.


text:
That [&#959; &#960; &#969; &#962;]. Connect with making mention.<p/>The communication of thy faith [&#951; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#963; &#959; &#965;]. Koinwnia fellowship is often used in the active sense of impartation, as communication, contribution, almsgiving. So <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:540 9:13'>2Co 9:13</a>; <a href='B:650 13:16'>Heb 13:16</a>. This is the sense here : the active sympathy and charity growing out of your faith.<p/>May become effectual [&#949; &#957; &#949; &#961; &#947; &#951; &#962;]. See on <a href='B:660 5:16'>Jas 5:16</a>. This adjective, and the kindred ejnergew to work, be effectual, ejnerghma working, operation, and ejnergeia energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare <a href='B:560 1:19'>Eph 1:19</a>; <a href='B:470 14:2'>Mat 14:2</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:650 4:12'>Heb 4:12</a>. In the knowledge [&#949; &#957; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#949; &#953;]. In denotes the sphere or element in which Philemon's charity will become effective. His liberality and love will result in perfect knowledge of God's good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ's sake becomes enriched in the knowledge of Christ. Knowledge is full, perfect knowledge; an element of Paul's prayer for his readers in all the four epistles of the captivity. In you. Read in us.<p/>In Christ Jesus [&#949; &#953; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#957; &#953; &#951; &#963; &#959; &#965; &#957;]. Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ's glory.


text:
For we have [&#947; &#945; &#961; &#949; &#967; &#959; &#956; &#949; &#957;]. Read escon I had. Connect with I thank in ver. 4, giving the reason for thankfulness as it lay in his own heart; as, in ver. 5, he had given the reason which lay in outward circumstances. Bowels [&#963; &#960; &#955; &#945; &#947; &#967; &#957; &#945;]. Rev., hearts. See on <a href='B:670 3:8'>1Pe 3:8</a>.<p/>Are refreshed [&#945; &#957; &#945; &#960; &#949; &#960; &#945; &#965; &#964; &#945; &#953;]. See on <a href='B:470 11:28'>Mat 11:28</a>. Compare <a href='B:530 16:18'>1Co 16:18</a>; <a href='B:540 7:13'>2Co 7:13</a>.<p/>Brother. Closing the sentence with a word of affection. Compare <a href='B:550 3:15'>Gal 3:15</a>; <a href='B:550 6:1'>Gal 6:1</a>.


text:
Wherefore. Seeing that I have these proofs of thy love. Connect with I rather beseech (ver. 9).<p/>I might be much bold [&#960; &#959; &#955; &#955; &#951; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957; &#949; &#967; &#969; &#957;]. Better, as Rev., I have all boldness. ParjrJhsia boldness is opposed to fear, <a href='B:500 7:13'>Joh 7:13</a>; to ambiguity or reserve, <a href='B:500 11:14'>Joh 11:14</a>. The idea of publicity may attach to it as subsidiary, <a href='B:500 7:4'>Joh 7:4</a>.<p/>In Christ. As holding apostolic authority from Christ.<p/>That which is convenient [&#964; &#959; &#945; &#957; &#951; &#954; &#959; &#957;]. Rev., befitting. Convenient is used in A. V., in the earlier and stricter sense of suitable. Compare <a href='B:560 5:4'>Eph 5:4</a>. Thus Latimer : "Works which are good and convenient to be done." Applied to persons, as Hooper : "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ajnhkw originally means to come up to; hence of that which comes up to the mark; fitting. Compare <a href='B:580 3:18'>Col 3:18</a>; <a href='B:560 5:4'>Eph 5:4</a>. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.


text:
Being such an one as Paul the aged [&#964; &#959; &#953; &#959; &#965; &#964; &#959; &#962; &#969; &#957; &#969; &#962; &#960; &#945; &#965; &#955; &#959; &#962; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#951; &#962;]. Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in ver. 10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in ver. 10 is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by presbeuw I am an ambassador, <a href='B:560 6:10'>Eph 6:10</a>; <a href='B:560 6:21'>Eph 6:21</a>; <a href='B:560 6'>Eph 6:0</a> There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see <a href='B:490 1:18'>Luk 1:18</a>; <a href='B:630 2:2'>Tit 2:2</a>.


text:
I beseech. Resuming the beseech of ver. 9. I beseech, I repeat. Onesimus (Onhsimon). The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful); Onesiphorus (profit - bringer, <a href='B:620 1:16'>2Ti 1:16</a> ); Symphorus (suitable). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She. replies : "So then a slave is a man, is he! 'He has done nothing, ' you say. Granted. I command it. Let my pleasure stand for a reason" (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a plough - ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. 211 Have begotten in my bonds. Made a convert while I was a prisoner.


text:
Unprofitable [&#945; &#967; &#961; &#951; &#963; &#964; &#959; &#957;]. A play on the word Onesimus profitable. Compare unprofitable [&#945; &#967; &#961; &#949; &#953; &#959; &#962;] servant, <a href='B:470 25:30'>Mat 25:30</a>. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root eJl, hel, destroy : Helene, helenaus, helandras, heleptolis : Helen, ship - destroyer, man - destroyer, city - destroyer (" Agamemnon, "671). Or, as Robert Browning :" Helen, ship's - hell, man's - hell, city's - hell. "So on Prometheus (forethought) :" Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus, i e., of forethought "(" Prometheus Bound," 85, 86). Or Sophocles on Ajax. Aias [&#945; &#945; &#958;] cries ai, ai! and says, "Who would have thought that my name would thus be the appropriate expression for my woes?" (" Ajax, "430). In the New Testament, a familiar example is <a href='B:470 16:18'>Mat 16:18</a> ;" thou art Petros, and on this petra will I build my church. "See on Epaenetus, <a href='B:540 8:18'>2Co 8:18</a>; <a href='B:540 8:21'>2Co 8:21</a>; <a href='B:540 8:2'>2Co 8:2</a> Now profitable." Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond "(Maclaren," Philemon, "in" Expositor's Bible ").<p/>And to me. The words are ingeniously thrown in as an afterthought. Compare <a href='B:570 2:27'>Phi 2:27</a>; <a href='B:520 16:13'>Rom 16:13</a>; <a href='B:530 16:18'>1Co 16:18</a>. A strong appeal to Philem. lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother.


text:
I have sent again [&#945; &#957; &#949; &#960; &#949; &#956; &#968; &#945;]. Rev., sent back. The epistolary aorist, see on <a href='B:670 5:12'>1Pe 5:12</a>. Our idiom would be I send back. That Onesimus accompanied the letter appears from <a href='B:580 4:7-9'>Col 4:7-9</a>. Thou therefore receive. Omit, and render aujton him as Rev., in his own person; his very self.


text:
I would [&#949; &#946; &#959; &#965; &#955; &#959; &#956; &#951; &#957;]. Rev., I would fain. See on <a href='B:470 1:19'>Mat 1:19</a>. The imperfect tense denotes the desire awakened but arrested. See on I would, ver. 14.<p/>With me [&#960; &#961; &#959; &#962; &#949; &#956; &#945; &#965; &#964; &#959; &#957;]. The preposition expresses more than near or beside. It implies intercourse. See on with God, <a href='B:500 1:1'>Joh 1:1</a>.<p/>In thy stead [&#965; &#960; &#949; &#961; &#963; &#959; &#965;]. Rev., correctly, in thy behalf. A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these services in person.<p/>In the bonds of the Gospel. Connect with me. Bonds with which he is bound for the sake of the Gospel : with which Christ has invested him. A delicate hint at his sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. "My bonds exhort you" (Tralles, 12.). "He (Jesus Christ) is my witness, in whom I am bound" (Philadelphia, 7.). "In whom I bear about my bonds as spiritual pearls" (Ephesians, 11.). "In the bonds which I bear about, I sing the praises of the churches" (Magnesians, 1.).


text:
I would [&#951; &#952; &#949; &#955; &#951; &#963; &#945;]. Compare I would, ver. 13. Here the aorist tense and the verb meaning to will denote a single, decisive resolution. As it were of necessity [&#969; &#962; &#954; &#945; &#964; &#945; &#945; &#957; &#945; &#947; &#954; &#951; &#957;]. Wv as it were, Rev., as, marks the appearance of necessity. Philemon's kindly reception of Onesimus must not even seem to be constrained.


text:
For perhaps. I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. "We are not to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often grows into a 'verily, verily' - and a hasty, over - confident 'verily, verily' often dwindles to a hesitating 'perhaps. ' Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His providence, each of which has many meanings and many ends" [&#956; &#945; &#967; &#955; &#945; &#961; &#949; &#957;].<p/>He therefore departed [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#959; &#949; &#967; &#969; &#961; &#953; &#963; &#952; &#951;]. The A. V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away, which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus' flight was divinely ordered for good. Hence Rev., correctly, he was parted. Compare <a href='B:10 45:5'>Gen 45:5</a>.<p/>For a season (prov wran). A brief season. See <a href='B:540 7:8'>2Co 7:8</a>; <a href='B:550 2:5'>Gal 2:5</a>.<p/>Thou shouldst receive [&#945; &#960; &#949; &#967; &#951; &#962;]. The compounded preposition ajpo may mean back again, after the temporary separation, or in full, wholly. The former is suggested by was parted, and would fain have kept : but the latter by ver. 16, no longer as a servant, but more. The latter is preferable. Compare the use of ajpecw in <a href='B:470 6:2'>Mat 6:2</a>, they have received. (see note); <a href='B:470 6:16'>Mat 6:16</a>; <a href='B:490 6:24'>Luk 6:24</a>; <a href='B:570 4:18'>Phi 4:18</a>; and ajpolambanw receive, <a href='B:550 4:5'>Gal 4:5</a>.


text:
Not now [&#959; &#965; &#954; &#949; &#964; &#953;]. Rev., more correctly, no longer. The negative adverb oujketi states the fact absolutely, not as it may be conceived by Philemon [&#956; &#951; &#954; &#949; &#964; &#953;]. However Philemon may regard Onesimus, as a fact he is now no longer as a slave.<p/>Above [&#965; &#960; &#949; &#961;]. Rev., more than. More than a slave - a whole man. Especially [&#956; &#945; &#955; &#953; &#963; &#964; &#945;]. Connect with beloved. Especially to me as compared with other Christians.<p/>How much more [&#960; &#959; &#963; &#969; &#956; &#945; &#955; &#955; &#959; &#957;]. Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a Christian brother : in the flesh and in the Lord. "In the flesh Paul had the brother for a slave : in the, Lord he had the slave for a brother" (Meyer).


text:
Then [&#959; &#965; &#957;]. Resumptive from ver. 12.<p/>Thou count [&#949; &#967; &#949; &#953; &#962;]. Lit., hold, which is often used in this sense. Compare <a href='B:490 14:18'>Luk 14:18</a>, hold me or count me as excused <a href='B:570 2:29'>Phi 2:29</a>, hold such in reputation.<p/>Partner. More than an intimate friend. One in Christian fellowship. 213


text:
If he hath wronged [&#949; &#953; &#951; &#948; &#953; &#954; &#948; &#963; &#949; &#957;]. The indicative mood with the conditional particle may imply that what is put hypothetically is really a fact : if he wronged thee as he did.<p/>Oweth. Perhaps indicating that Onesimus had been guilty of theft. Notice the general word wronged instead of the more exact specification of the crime.<p/>Put that on my account [&#964; &#959; &#965; &#964; &#959; &#949; &#956; &#959; &#953; &#949; &#955; &#955; &#959; &#947; &#945;]. For the verb, compare <a href='B:520 5:13'>Rom 5:13</a> (note).


text:
I Paul have written, etc. Rev., write. A promissory note. The mention of his autograph here, rather than at the end of the letter, may indicate that he wrote the whole epistle with his own hand, contrary to his usual custom of employing an amanuensis.<p/>Albeit I do not say [&#953; &#957; &#945; &#956; &#951; &#955; &#949; &#947; &#969;]. Lit., that I may not say. Connect with I write. I thus give my note of hand that I may avoid saying that thou owest, etc. Rev., that I say not unto thee.<p/>Thou owest [&#960; &#961; &#959; &#963; &#959; &#966; &#949; &#953; &#955; &#949; &#953; &#962;]. Lit., owest in addition. I have laid you under obligation, not only for an amount equal to that due from Onesimus, but for yourself as made a Christian through my ministry.


text:
Yea [&#957; &#945; &#953;]. A confirmatory particle, gathering up the whole previous intercession for Onesimus. So <a href='B:470 11:26'>Mat 11:26</a>. even so; Rev., yea. <a href='B:490 11:51'>Luk 11:51</a>, verily; Rev., yea. <a href='B:490 12:5'>Luk 12:5</a>, yea.<p/>Let me have joy [&#959; &#957; &#945; &#953; &#956; &#951; &#957;]. Or help. Lit., may I profit. Again a play upon the name Onesimus. The verb is frequently used with reference to filial doties. Ignatius employs it, in one instance, directly after an allusion to another Onesimus (Ephesians, 2.).


text:
Withal [&#945; &#956; &#945;]. Simultaneously with the fulfillment of my request. A lodging. Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that "there is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations."<p/>I shall be given [&#967; &#945; &#961; &#953; &#963; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. A beautiful assumption of his correspondent's affection for him, in that his visit to them will be a gracious gift [&#967; &#945; &#961; &#953; &#962;]. The word is also used of granting for destruction, <a href='B:510 25:11'>Act 25:11</a>; or for preservation, <a href='B:510 3:14'>Act 3:14</a>.


text:
Epaphras my fellow prisoner [&#949; &#960; &#945; &#966; &#961; &#945; &#962; &#959; &#963; &#965; &#957; &#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#959; &#962; &#956; &#959; &#965;]. Epaphras is mentioned <a href='B:580 1:7'>Col 1:7</a>; <a href='B:580 4:12'>Col 4:12</a>. Some identify him with Epaphroditus, but without sufficient reason. Epaphroditus appears to have been a native of Philippi (<a href='B:570 2:25'>Phi 2:25</a> ), and Epaphras of Colossae (<a href='B:580 4:12'>Col 4:12</a> ). Epaphroditus is always used of the Philippian, and Epaphras of the Colossian. The names, however, are the same, Epaphras being a contraction.<p/>It is disputed whether fellow - prisoner is to be taken in a literal or in a spiritual sense. For the latter see <a href='B:520 7:23'>Rom 7:23</a>; <a href='B:540 10:5'>2Co 10:5</a>; <a href='B:560 4:8'>Eph 4:8</a>. Compare fellow - soldier, ver. 2, and <a href='B:570 2:25'>Phi 2:25</a>. In <a href='B:520 16:7'>Rom 16:7</a>, the word used here is applied to Andronicus and Junia. Paul was not strictly an aijcmalwtov prisoner of war (see on <a href='B:490 4:18'>Luk 4:18</a> ). The probabilities seem to favor the spiritual sense. Lightfoot suggests that Epaphras' relations with Paul at Rome may have excited suspicion and led to his temporally confinement; or that he may voluntarily have shared Paul's imprisonment.


text:
Mark. Probably John Mark the evangelist. He appears as the companion of Paul, <a href='B:510 12:25'>Act 12:25</a>; <a href='B:580 4:10'>Col 4:10</a>; <a href='B:620 4:11'>2Ti 4:11</a>. Aristarchus. A Thessalonian. Alluded to <a href='B:510 19:29'>Act 19:29</a>; <a href='B:510 20:4'>Act 20:4</a>; <a href='B:510 27:2'>Act 27:2</a>. He was Paul's companion for a part of the way on the journey to Rome.<p/>Demas. See <a href='B:580 4:14'>Col 4:14</a>; <a href='B:620 4:10'>2Ti 4:10</a>.<p/>Luke. The physician and evangelist. See Introduction to Luke's Gospel.


text:
Grace - with your spirit. As in <a href='B:550 6:18'>Gal 6:18</a>, with the omission here of brother. See on <a href='B:540 13:14'>2Co 13:14</a>.<p/>Out of many private letters which must have been written by Paul, this alone has been preserved. Its place in the New Testament canon is vindicated, so far as its internal character is concerned, by its picture of Paul as a christian gentleman, and by its exhibition of Paul's method of dealing with a great social evil.<p/>Paul's dealing with the institution of slavery displayed the profoundest christian sagacity. To have attacked the institution as such would have been worse than useless. To one who reads between the lines, Paul's silence means more than any amount of denunciation; for with his silence goes his faith in the power of christian sentiment to settle finally the whole question. He knows that to bring slavery into contact with living Christianity is to kill slavery. He accepts the social condition as a fact, and even as a law. He sends Onesimus back to his legal owner. He does not bid Philemon emancipate him, but he puts the christian slave on his true footing of a christian brother beside his master. As to the institution, he knows that the recognition of the slave as free in Christ will carry with it, ultimately, the recognition of his civil freedom.<p/>History vindicated him in the Roman empire itself. Under Constantine the effects of christian sentiment began to appear ill the Church and in legislation concerning slaves. Official freeing of slaves became common as an act of pious gratitude, and burial tablets often represent masters standing before the Good Shepherd, with a band of slaves liberated at death, and pleading for them at judgment. In A. D. 312 a law was passed declaring as homicide the poisoning or branding of slaves, and giving them to be torn by beasts. The advance of a healthier sentiment may be seen by comparing the law of Augustus, which forbade a master to emancipate more than one - fifth of his slaves, and which fixed one hundred males as a maximum for one time - and the unlimited permission to emancipate conceded by Constantine. Each new ruler enacted some measure which facilitated emancipation. Every obstacle was thrown by the law in the way of separating families. Under Justinian all presumptions were in favor of liberty. If a slave had several owners, one could emancipate him, and the others must accept compensation at a reduced valuation. The mutilated, and those who had served in the army with their masters' knowledge and consent, were liberated. All the old laws which limited the age at which a slave could be freed, and the number which could be emancipated, were abolished. A master's marriage with a slave freed all the children. Sick and useless slaves must be sent by their masters to the hospital.<p/>Great and deserved praise has been bestowed on this letter. Bengel says : "A familiar and exceedingly courteous epistle concerning a private affair is inserted among the New Testament books, intended to afford a specimen of the highest wisdom as to how Christians should arrange civil affairs on loftier principles." Franke, quoted by Bengel, says : "The single epistle to Philem. very far surpasses all the wisdom of the world." Renan : "A true little chef - d'oeuvre of the art of letter - writing." Sabatier : "This short epistle gleams like a pearl of the most exquisite purity in the rich treasure of the New Testament." 214 :<a href='B:650 1'>Heb 1:0</a><p/>CHAPTER I<p/>THEME OF THE EPISTLE. - God has given a revelation of salvation in two stages. The first was preparatory and transient, and is completed. The second, the revelation through Jesus Christ, is final. The readers who have accepted this second revelation are warned against returning to the economy of the first.


text:
God. Both stages of the revelation were given by God.<p/>At sundry times [&#960; &#959; &#955; &#965; &#956; &#949; &#961; &#969; &#962;]. Rend. in many parts. N. T. o. o LXX, but polumerhv Wisd. 7 22. In the first stage of his revelation, God spake, not at once, giving a complete revelation of his being and will; but in many separate revelations, each of which set forth only a portion of the truth. The truth as a whole never comes to light in the O. T. It appears fragmentarily, in successive acts, as the periods of the Patriarchs, Moses, the Kingdom, etc. One prophet has one, another element of the truth to proclaim.<p/>In divers manners [&#960; &#959; &#955; &#965; &#964; &#961; &#959; &#960; &#969; &#962;]. Rend. in many ways. N. T. o. LXX, 4 Macc. 3 21. This refers to the difference of the various revelations in contents and form. Not the different ways in which God imparted his revelations to the prophets, but the different ways in which he spoke by the prophets to the fathers : in one way through Moses, in another through Elijah, in others through Isaiah, Ezekiel, etc. At the founding of the Old Testament kingdom of God, the character of the revelation was elementary. Later it was of a character to appeal to a more matured spiritual sense, a deeper understanding and a higher conception of the law. The revelation differed according to the faithfulness or unfaithfulness of the covenant - people. Comp. <a href='B:560 3:10'>Eph 3:10</a>, the many - tinted wisdom of God, which is associated with this passage by Clement of Alexandria (Strom. 1. 4, 27). "Fitly, therefore, did the apostle call the wisdom of God many - tinted, as showing its power to benefit us in many parts and in many ways."<p/>Spake [&#955; &#945; &#955; &#951; &#963; &#945; &#962;]. See on <a href='B:470 28:18'>Mat 28:18</a>. Often in the Epistle of the announcement of the divine will by men, as <a href='B:650 7:14'>Heb 7:14</a>; <a href='B:650 9:19'>Heb 9:19</a> : by angels, as <a href='B:650 2:2'>Heb 2:2</a>. by God himself or Christ, as <a href='B:650 2:3'>Heb 2:3</a>; <a href='B:650 5:5'>Heb 5:5</a>; <a href='B:650 12:25'>Heb 12:25</a>. In Paul, almost always of men : once of Christ, <a href='B:540 13:3'>2Co 13:3</a> : once of the Law, personified, <a href='B:520 3:9'>Rom 3:9</a>.<p/>In time past [&#960; &#945; &#955; &#945; &#953;] Better, of old. The time of the Old Testament revelation. It indicates a revelation, not only given, but completed in the past.<p/>Unto the fathers (toiv patrasin). Thus absolutely, <a href='B:500 7:22'>Joh 7:22</a>; <a href='B:520 9:5'>Rom 9:5</a>; <a href='B:520 14:8'>Rom 14:8</a>. More commonly with your or our.<p/>By the prophets [&#949; &#957; &#964; &#959; &#953; &#962; &#960; &#961; &#959; &#966; &#951; &#964; &#945; &#953; &#962;]. Rend. "in the prophets," which does not mean in the collection of prophetic writings, as <a href='B:500 6:45'>Joh 6:45</a>; <a href='B:510 13:40'>Act 13:40</a>, but rather in the prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; "The prophet is an interpreter, echoing from within [&#949; &#957; &#948; &#959; &#952; &#949; &#957;] the sayings of God" (De Praemiis et Poenis, &#167; 9)


text:
In these last times [&#949; &#960;]. Lit. at the last of these days. The exact phrase only here; but comp <a href='B:670 5:20'>1Pe 5:20</a> and <a href='B:720 1:18'>Jud 1:18</a>. LXX, ejp' ejscatou twn hJmerwn at the last of the days, <a href='B:40 24:14'>Num 24:14</a>; <a href='B:50 4:30'>Deu 4:30</a>; <a href='B:300 23:20'>Jer 23:20</a>; <a href='B:300 25:18'>Jer 25:18</a>; <a href='B:340 10:14'>Dan 10:14</a>. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls aiJ hJmerai au=tai these days (i. 2), and oj kairov oJ ejnesthkwv the present season (ix. 9). The second he describes as kairov diorqwsewv the season of reformation (ix. 10), which is oj kairov oJ mellwn the season to come : comp. hJ oijkoumenh hJ mellousa the world to come (ii. 5); mellwn aijwn the age to come (vi. 5); poliv hJ mellousa the city to come (xii. 14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing - point between the two periods is the sunteleia tou aijwnov the consummation of the age, mentioned in <a href='B:650 9:26'>Heb 9:26</a>. This does not mean the same thing as at the last of these days (i. 2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the kairov ejnesthkwv the present season : this is the limit of the validity of the old sacrificial offerings : this is the inauguration of the time of reformation. The phrase ejp' ejscatou twn hJmerwn toutwn therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant.<p/>Hath spoken unto us [&#949; &#955; &#945; &#955; &#951; &#963; &#949; &#957; &#951; &#956; &#953; &#957;]. Rend. spake, referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old.<p/>By his son [&#949; &#957; &#965; &#953; &#969;]. Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son - revelation. See ch. <a href='B:650 2:10-18'>Heb 2:10-18</a>. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See ch. <a href='B:650 5:5'>Heb 5:5</a>. For a similar use of uiJov son without the article, applied to Christ, see ch. <a href='B:650 3:6'>Heb 3:6</a>; <a href='B:650 5:8'>Heb 5:8</a>; <a href='B:650 7:28'>Heb 7:28</a>.<p/>Whom he hath appointed heir of all things [&#959; &#957; &#949; &#952; &#951; &#954; &#949; &#957; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#957; &#960; &#945; &#957; &#964; &#969; &#957;]. For eqhken appointed, see on <a href='B:500 14:16'>Joh 14:16</a>. For klhronomov heir, see on inheritance, lPe 1:4; and comp. on Christ as heir, <a href='B:480 12:1-12'>Mar 12:1-12</a>. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. <a href='B:230 89:28'>Psa 89:28</a>. Heirship goes with sonship. See <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:550 4:7'>Gal 4:7</a>. Christ attained the messianic lordship through incarnation. Something was acquired as the result of his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see ver. 3), through his identification with men as their brother. Messianic lordship could not pertain to his preincarnate state : it is a matter of function, not of inherent power and majesty. He was essentially Son of God; he must become Son of man.<p/>By whom also he made the worlds [&#948; &#953; &#959; &#965; &#954; &#945; &#953; &#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957; &#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962;]. Dia commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See <a href='B:530 1:1'>1Co 1:1</a>; <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:550 4:7'>Gal 4:7</a>. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. "Every being, to reach existence, must have passed through the thought and will of the Logos" (Godet); yet "the Son can do nothing of himself but what he seeth the Father doing" (<a href='B:500 5:19'>Joh 5:19</a> ). With this passage <a href='B:580 1:16'>Col 1:16</a> should be studied. There it is said that all things, collectively [&#964; &#945; &#960; &#945; &#957; &#964; &#945;], were created in him [&#949; &#957; &#945; &#965; &#964; &#969;] and through him (di' aujtou as here). The former expression enlarges and completes the latter. Di' aujtou represents Christ as the mediate instrument. jEn aujtw indicates that "all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting - point." 164 Comp. <a href='B:500 1:3'>Joh 1:3</a>; <a href='B:530 8:6'>1Co 8:6</a>. For touv aijwnav the worlds, see additional note on <a href='B:600 1:9'>2Th 1:9</a>. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds : on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As pantwn, in the preceding clause, regards all things taken singly, aijwnav regards them in cycles. jAiwnas does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. <a href='B:530 10:11'>1Co 10:11</a>; <a href='B:560 3:21'>Eph 3:21</a>; <a href='B:650 9:26'>Heb 9:26</a>; <a href='B:610 1:17'>1Ti 1:17</a>; LXX, Tob. 13 6, 10; <a href='B:250 3:11'>Ecc 3:11</a>. See also Clement of Rome, Ad Corinth. 35, oJ dhmiourgov kai pathr twn aijwnwn the Creator and Father of the ages. Besides this expression, the writer speaks of the world as kosmov (<a href='B:650 4:3'>Heb 4:3</a>; <a href='B:650 10:5'>Heb 10:5</a> ); hJ oijkoumenh (i. 6), and ta panta (i. 3).


text:
Being [&#969; &#957;]. Representing absolute being. See on <a href='B:500 1:1'>Joh 1:1</a>. Christ's absolute being is exhibited in two aspects, which follow : The brightness of his glory [&#945; &#960; &#945; &#965; &#947; &#945; &#963; &#956; &#945; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962; &#945; &#965; &#964; &#959; &#965;]. Of God's glory. For brightness rend. effulgence. jApaugasma, N. T. o. LXX, only Wisd. 7 26. o Class. It is an Alexandrian word, and occurs in <a href='B:640 1:165'>Phm 1:165</a> Interpretation is divided between effulgence and reflection. 166 Effulgence or outraying accords better with the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, "the Son of God is, in this his essential majesty, the expression and the sole expression of the divine light; not, as in his incarnation, its reflection." The consensus of the Greek fathers to this effect is of great weight. The meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. "God lets his glory issue from himself, so that there arises thereby a light - being like himself" (Weiss). Doxa glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine perfections, differing from morfh qeou form of God (<a href='B:570 2:6'>Phi 2:6</a> ), in that morfh is the immediate, proper, personal investiture of the divine essence. Doxa is attached to deity. morfh is identified with the inmost being of deity Doxa is used of various visible displays of divine light and splendor, as <a href='B:20 24:17'>Exo 24:17</a>; <a href='B:50 5:24'>Deu 5:24</a>; <a href='B:20 40:34'>Exo 40:34</a>; <a href='B:40 14:10'>Num 14:10</a>; <a href='B:40 14:15'>Num 14:15</a>; <a href='B:40 19:42'>Num 19:42</a>; <a href='B:330 10:4'>Eze 10:4</a>; <a href='B:330 43:4'>Eze 43:4</a>; <a href='B:330 43:5'>Eze 43:5</a>; <a href='B:330 50:28'>Eze 50:28</a>, in 23; <a href='B:30 9:23'>Lev 9:23</a>, etc. We come nearer to the sense of the word in this passage in the story of Moses's vision of the divine glory, <a href='B:20 33:18-23'>Exo 33:18-23</a>; <a href='B:20 34:5'>Exo 34:5</a>; <a href='B:20 34:7'>Exo 34:7</a>.<p/>The express image of his person [&#967; &#945; &#961; &#945; &#954; &#964; &#951; &#961; &#964; &#951; &#962; &#965; &#960; &#959; &#963; &#964; &#945; &#963; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;] Rend the very image (or impress) of his substance The primary sense of uJpostasiv substance is something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N. T., <a href='B:540 9:4'>2Co 9:4</a>; <a href='B:540 9:11'>2Co 9:11</a>; <a href='B:540 9:17'>2Co 9:17</a>; <a href='B:650 3:14'>Heb 3:14</a>; <a href='B:650 11:1'>Heb 11:1</a>, signifying in every instance ground of confidence or confidence In LXX, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably <a href='B:90 13:21'>1Sa 13:21</a> In <a href='B:80 1:12'>Rth 1:12</a>; <a href='B:230 37:8'>Psa 37:8</a>; <a href='B:330 19:5'>Eze 19:5</a>, it means ground of hope. in <a href='B:720 1:6'>Jud 1:6</a> :4, Wisd. 16 21, sustenance in <a href='B:230 38:5'>Psa 38:5</a>; <a href='B:230 136:15'>Psa 136:15</a>, the substance or material of the human frame : in <a href='B:90 13:23'>1Sa 13:23</a>; <a href='B:330 26:11'>Eze 26:11</a>, an outpost or garrison : in <a href='B:50 11:6'>Deu 11:6</a>; <a href='B:220 22:20'>Job 22:20</a>, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Carakthr from carassein to engrave or inscribe, originally a graving - tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N. T. o. LXX, <a href='B:30 13:28'>Lev 13:28</a>; <a href='B:30 2'>Lev 2:0</a> Macc. 4 10; 4 Macc. 14 4. The kindred caragma mark, <a href='B:510 17:29'>Act 17:29</a>; <a href='B:730 13:16'>Rev 13:16</a>; <a href='B:730 13:17'>Rev 13:17</a>. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character.<p/>And upholding all things [&#966; &#949; &#961; &#969; &#957; &#964; &#949; &#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. "The Son is not an Atlas, sustaining the dead weight of the world" (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. &#167; 11), who describes the divine word as "the steersman and pilot of the all." It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, "with the all in all its changes and transformations throughout the aeons." It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, <a href='B:580 1:17'>Col 1:17</a>, is here said or implied of Christ : ta panta ejn aujtw sunesthken all things (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond [&#948; &#949; &#963; &#956; &#959; &#962;] of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;] collectively considered; the universe; all things in their unity. See ch. <a href='B:650 2:10'>Heb 2:10</a>; <a href='B:520 8:32'>Rom 8:32</a>; <a href='B:520 11:36'>Rom 11:36</a>; <a href='B:530 8:6'>1Co 8:6</a>; <a href='B:560 1:10'>Eph 1:10</a>; <a href='B:580 1:16'>Col 1:16</a>.<p/>By the word of his power [&#964; &#969; &#961; &#951; &#956; &#945; &#964; &#953; &#964; &#951; &#962; &#948; &#965; &#957; &#945; &#956; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. The phrase N. T. o., but comp <a href='B:490 1:37'>Luk 1:37</a>. and see note. The word is that in which the Son's power manifests itself. jAutou his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (ch. 11. 3), and is maintained by him who is "the very image of God's substance."<p/>When he had by himself purged our sins [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#956; &#959; &#957; &#964; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957; &#960; &#959; &#953; &#951; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. Omit by himself; 167 yet a similar thought is implied in the middle voice, poihsamenov, which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification The phrase N. T. o LXX, <a href='B:220 7:21'>Job 7:21</a>. Kaqarismov purification occurs in Mark, Luke John, 2nd Peter, o P., and only here in Hebrews. The verb kaqarizein to purify is not often used in N. T of cleansing from sin. See <a href='B:540 7:1'>2Co 7:1</a>; <a href='B:690 1:7'>1Jn 1:7</a>; <a href='B:690 1:9'>1Jn 1:9</a> Of cleansing the conscience, <a href='B:650 9:14'>Heb 9:14</a>. Of cleansing meats and vessels, <a href='B:470 23:25'>Mat 23:25</a>; <a href='B:470 23:26'>Mat 23:26</a>; <a href='B:480 7:19'>Mar 7:19</a>; <a href='B:510 10:15'>Act 10:15</a>; <a href='B:510 11:9'>Act 11:9</a>. Of cleansing the heart, <a href='B:510 14:9'>Act 14:9</a>. The meaning here is cleansing of sins. In the phrase "to cleanse from sin," always with ajpo from. In carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle.<p/>Sat down on the right hand of the majesty on high [&#949; &#954; &#945; &#952; &#953; &#963; &#949; &#957; &#949; &#957; &#948; &#949; &#958; &#953; &#945; &#964; &#951; &#962; &#956; &#949; &#947; &#945; &#955; &#969; &#963; &#965; &#957; &#951; &#962; &#949; &#957; &#965; &#968; &#951; &#955; &#959; &#953; &#962;] Comp. <a href='B:230 110:1'>Psa 110:1</a>, ch. <a href='B:650 8:1'>Heb 8:1</a>; <a href='B:650 10:12'>Heb 10:12</a>; <a href='B:650 12:2'>Heb 12:2</a>; <a href='B:560 1:20'>Eph 1:20</a>; <a href='B:730 3:21'>Rev 3:21</a>. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See ch. <a href='B:650 8'>Heb 8:0</a>; <a href='B:730 9:12'>Rev 9:12</a> ff. Megalwsunh majesty, only here, ch. 8 1; <a href='B:720 1:25'>Jud 1:25</a>. Quite often in LXX There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. jEn uJyhloiv, lit. in the high places. Const. with sat down, not with majesty. The phrase N. T. o. LXX, <a href='B:230 92:4'>Psa 92:4</a>; <a href='B:230 112:5'>Psa 112:5</a>. jEn toiv uJyistoiv in the highest [&#960; &#955; &#945; &#967; &#949; &#963;], in the Gospels, and only in doxologies. See <a href='B:470 21:9'>Mat 21:9</a>; <a href='B:480 11:10'>Mar 11:10</a>; <a href='B:490 2:14'>Luk 2:14</a>. jEn toiv ejpouranioiv in the heavenly [&#960; &#955; &#945; &#967; &#949; &#963;], only in Ephesians See <a href='B:650 1:3'>Heb 1:3</a>; <a href='B:650 1:20'>Heb 1:20</a>; <a href='B:650 2:6'>Heb 2:6</a>; <a href='B:650 3:10'>Heb 3:10</a>; <a href='B:650 6:12'>Heb 6:12</a>.


text:
The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents of the old - the angels and Moses. Christ's superiority to the angels is first discussed.<p/>Being made so much better than the angels [&#964; &#959; &#963; &#959; &#965; &#964; &#969; &#954; &#961; &#949; &#953; &#964; &#964; &#969; &#957; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#964; &#969; &#957; &#945; &#947; &#947; &#949; &#955; &#969; &#957;]. The informal and abrupt introduction of this topic goes to show that the writer was addressing Jewish Christians, who were familiar with the prominent part ascribed to angels in the O. T. economy, especially in the giving of the law. See on <a href='B:550 3:9'>Gal 3:9</a>. For being made, rend. having become; which is to be taken in close connection with sat down, etc., and in contrast with wn being, ver. 3. It is not denied that the Son was essentially and eternally superior to the angels; but his glorification was conditioned upon his fulfillment of the requirements of his human state, and it is this that is emphasized. After having passed through the experience described in <a href='B:570 2:6-8'>Phi 2:6-8</a>, he sat down on the right hand of the divine majesty as messianic sovereign, and so became or proved to be what in reality he was from eternity, superior to the angels. Tosoutw - osw so much - as. Never used by Paul. Kreittwn better, superior, rare in Paul, and always neuter and adverbial. In Hebrews thirteen times. See also <a href='B:670 3:17'>1Pe 3:17</a>; <a href='B:680 2:21'>2Pe 2:21</a>. Often in LXX It does not indicate here moral excellence, but dignity and power. He became superior to the angels, resuming his preincarnate dignity, as he had been, for a brief period, less or lower than the angels (ch. 2 7). The superiority of Messiah to the angels was affirmed in rabbinical writings. He hath by inheritance obtained [&#954; &#949; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#951; &#954; &#949; &#957;]. More neatly, as Rev., hath inherited, as a son. See ver. 2, and comp. <a href='B:520 8:17'>Rom 8:17</a>. For the verb, see on <a href='B:510 13:19'>Act 13:19</a>, and <a href='B:670 1:4'>1Pe 1:4</a>.<p/>More excellent [&#948; &#953; &#945; &#966; &#959; &#961; &#969; &#964; &#949; &#961; &#959; &#957;]. Diaforov only once outside of Hebrews, <a href='B:520 12:6'>Rom 12:6</a>. The comparative only in Hebrews. In the sense of more excellent, only in later writers. Its earlier sense is different. The idea of difference is that which radically distinguishes it from kreittwn better. Here it presents the comparative of a comparative conception. The Son's name differs from that of the angels, and is more different for good. Than they [&#960; &#945; &#961; &#945; &#965; &#964; &#959; &#965; &#962;]. Lit. beside or in comparison with them. Para, indicating comparison, occurs a few times in Luke, as <a href='B:490 3:13'>Luk 3:13</a>; <a href='B:490 13:2'>Luk 13:2</a>; <a href='B:490 18:4'>Luk 18:4</a>. In Hebrews always to mark comparison, except <a href='B:650 11:11'>Heb 11:11</a>; <a href='B:650 11:12'>Heb 11:12</a>.


text:
The writer proceeds to establish the superiority of the Son to the angels by O. T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same objection, as <a href='B:550 3:16'>Gal 3:16</a>; <a href='B:550 4:22-25'>Gal 4:22-25</a>.<p/>To which [&#964; &#953; &#957; &#953;]. Note the author's characteristic use of the question to express denial. Comp. ver. 14; <a href='B:650 2:3'>Heb 2:3</a>; <a href='B:650 3:17'>Heb 3:17</a>; <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 12:7'>Heb 12:7</a>. First quotation from <a href='B:230 2:7'>Psa 2:7</a>. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be "begotten" on the day on which he is publicly recognized as king. Words of the same Psalm are quoted <a href='B:510 4:25'>Act 4:25</a>, and these words <a href='B:510 13:33'>Act 13:33</a>.<p/>Thou art my Son. Note the emphatic position of uiJov son. See on ver. 4. In the O. T. son is applied to angels collectively, but never individually. See <a href='B:230 29:1'>Psa 29:1</a>; <a href='B:230 89:6'>Psa 89:6</a>. Similarly, son is applied to the chosen nation, <a href='B:20 4:22'>Exo 4:22</a>; <a href='B:350 11:1'>Hos 11:1</a>, but to no individual of the nation.<p/>Have I begotten [&#947; &#949; &#947; &#949; &#957; &#957; &#951; &#954; &#945;]. Recognized thee publicly as sovereign; established thee in an official sonship - relation. This official installation appears to have its N. T. counterpart in the resurrection of Christ. In <a href='B:510 13:33'>Act 13:33</a>, this is distinctly asserted; and in <a href='B:520 1:4'>Rom 1:4</a>, Paul says that Christ was "powerfully declared" to be the Son of God by the resurrection from the dead. Comp. <a href='B:580 1:18'>Col 1:18</a>; <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 1:1'>Rev 1:1</a>; <a href='B:730 1:68'>Rev 1:68</a> Second quotation, <a href='B:100 7:14'>2Sa 7:14</a>. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In <a href='B:540 6:18'>2Co 6:18</a>, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David.<p/>A father - a son [&#949; &#953; &#962; &#960; &#945; &#964; &#949; &#961; &#945; &#949; &#953; &#962; &#965; &#953; &#959; &#957;]. Lit. for or as a father - son. This usage of eijv mostly in O. T. citations or established formulas. See <a href='B:470 19:5'>Mat 19:5</a>; <a href='B:490 2:34'>Luk 2:34</a>; <a href='B:510 19:27'>Act 19:27</a>; <a href='B:530 4:3'>1Co 4:3</a>.


text:
Third quotation, marking the relation of angels to the Son. And again, when he bringeth in, etc. [&#959; &#964; &#945; &#957; &#948; &#949; &#960; &#945; &#955; &#953; &#957; &#949; &#953; &#963; &#945; &#947; &#945; &#947; &#951;]. Const. again with bringe th in. "When he a second time bringeth the first - begotten into the world." Referring to the second coming of Christ. Others explain again as introducing a new citation as in ver. 5; but this would require the reading palin de otan and again, when. In Hebrews, palin, when joined to a verb, always means a second time. See <a href='B:650 5:12'>Heb 5:12</a>; <a href='B:650 6:1'>Heb 6:1</a>, 
<a href='B:650 1'>Heb 1:0</a><p/>:2It will be observed that in this verse, and in <a href='B:650 5:7'>Heb 5:7</a>; <a href='B:650 5:8'>Heb 5:8</a>, God is conceived as spoken of rather than as speaking; the subject of legei saith being indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, "God saith, said, spake, testifieth," or the like. See ch. <a href='B:650 2:11'>Heb 2:11</a>; <a href='B:650 2:13'>Heb 2:13</a>; <a href='B:650 3:7'>Heb 3:7</a>; <a href='B:650 4:4'>Heb 4:4</a>; <a href='B:650 4:7'>Heb 4:7</a>; <a href='B:650 7:21'>Heb 7:21</a>; <a href='B:650 10:5'>Heb 10:5</a>; <a href='B:650 10:8'>Heb 10:8</a>; <a href='B:650 10:15'>Heb 10:15</a>; <a href='B:650 10:30'>Heb 10:30</a>. Comp. with these <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 2:24'>Rom 2:24</a>; <a href='B:520 4:17'>Rom 4:17</a>; <a href='B:520 7:7'>Rom 7:7</a>; <a href='B:520 9:13'>Rom 9:13</a>; <a href='B:520 10:5'>Rom 10:5</a>; <a href='B:520 10:16'>Rom 10:16</a>; <a href='B:520 10:20'>Rom 10:20</a>; <a href='B:520 10:21'>Rom 10:21</a>; <a href='B:520 11:2'>Rom 11:2</a>. %Otan eijsagagh whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. <a href='B:500 16:4'>Joh 16:4</a>; <a href='B:510 24:22'>Act 24:22</a>. This use of otan with the aorist subjunctive never describes an event or series of events as completed in the past.<p/>The first - begotten [&#964; &#959; &#957; &#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#959; &#957;]. Mostly in Paul and Hebrews. Comp. <a href='B:520 8:29'>Rom 8:29</a>; <a href='B:580 1:15'>Col 1:15</a>; <a href='B:580 1:18'>Col 1:18</a>; <a href='B:730 1:5'>Rev 1:5</a>. Monogenhv only - begotten (<a href='B:500 1:14'>Joh 1:14</a>; <a href='B:500 1:18'>Joh 1:18</a>; <a href='B:500 3:16'>Joh 3:16</a>; <a href='B:500 3:18'>Joh 3:18</a>; <a href='B:690 4:9'>1Jn 4:9</a>, never by Paul) describes the unique relation of the Son to the Father in his divine nature : prwottokov first - begotten describes the relation of the risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first - born in relation to the creation, the dead, the new manhood, etc. See <a href='B:580 1:15'>Col 1:15</a>; <a href='B:580 1:18'>Col 1:18</a>. The rabbinical writers applied the title first - born even to God. Philo (De Confus. Ling. &#167; 14) speaks of the Logos as prwtogonov or presbutatov the first - born or eldest son.<p/>And let all the angels of God worship him [&#954; &#945; &#953; &#960; &#961; &#959; &#963; &#954; &#965; &#957; &#951; &#963; &#945; &#964; &#969; &#963; &#945; &#957; &#945; &#965; &#964; &#969; &#960; &#945; &#957; &#964; &#949; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#953; &#952; &#949; &#959; &#965;]. Proskunein to worship mostly in the Gospels, Acts, and Apocrypha. In Paul only <a href='B:530 14:25'>1Co 14:25</a>. Very often in LXX Originally, to kiss the hand to : thence, to do homage to. Not necessarily of an act of religious reverence (see <a href='B:470 9:18'>Mat 9:18</a>; <a href='B:470 20:20'>Mat 20:20</a> ), but often in N. T. in that sense. Usually translated worship, whether a religious sense is intended or not : see on <a href='B:510 10:25'>Act 10:25</a>. The quotation is not found in the Hebrew of the O. T., but is cited literally from LXX, <a href='B:50 32:43'>Deu 32:43</a>. It appears substantially in <a href='B:230 96:7'>Psa 96:7</a>. For the writer of Hebrews the LXX was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew.


