1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon

CHURCH OF CHRIST
1223 E. DANA AVE.

MESA, ARIZONA
A COMMENTARY
ON THE
New Testament Epistles

BY
DAVID LIPSCOMB
EDITED, WITH ADDITIONAL NOTES,
BY
J. W. SHEPHERD
VOLUME V
I, II Thessalonians,
I, II Timothy,
Titus, and Philemon
GOSPEL ADVOCATE COMPANY
NASHVILLE, TENNESSEE
COPYRIGHT BY
GOSPEL ADVOCATE COMPANY
NASHVILLE, TENNESSEE
1942
COMMENTARY ON
THE FIRST EPISTLE TO THE
THESSALONIANS
INTRODUCTION
In presenting this commentary to the public, the editor does so
fully conscious of the great weight of responsibility that rests upon
him. As an author and editor it is not a new venture. He is the
author of several books, all of which are meritorious and exceedingly helpful to the studious and ambitious servant of the Lord
,andespcilyothweacndprhtgoself
Christ.
His educational advantages and scholarly attainments make him
well fitted to command the attenton of the intellectual reader. His
deeply spiritual nature, coupled with a high sense of honesty and
unquestioned integrity, will commend him to the honest searcher
after truth. He has given his life to the study of the Bible, and his
careful, painstaking methods of study have left nothing to speculation or guesswork. In his efforts to arrive at the truth he has
studied carefully the setting, the circumstances, the people, their
manners and customs, and the language of the text. He has compared translations, encyclopedic references, and commentaries.
He has not done his work to establish or to support any theory of
religious thought nor to propagate any personal or private opinion
,butsoleyfindhr:WatoesGdy?
The basis of this commentary, of course, is the notes and observations of the venerable and lamented David Lipscomb accumulated through the years while he was editing the Gospel Advocate. These writings were placed in the hands of J. W. Shepherd
to be edited and published by him. To those who knew David
Lipscomb, these writings breathe the atmosphere of honesty and
truth as he saw it. His rugged honesty and sincerity, coupled with
loyalty and devotion to truth, as also his firmness and humility
,andhiseprofuvencthwordfG,mae
him a safe and trustworthy exponent of the Bible. He was big
enough and humble enough to say, "I don't know, " and would not
venture to speculate on untaught things in the Book of God. In
the early days of the Nashville Bible School, now David Lipscomb
College, have I heard him say in answer to some question referring
to an obscure passage of Scripture: "Well, I don't know." He did
not presume to speak where God had not clearly revealed his will.
In this work the editor has interposed notes and comments of
his own in addition to those of D. Lipscomb, but has been careful
6 INTRODUCTION
to keep them separate, setting his notes, etc., off in brackets [like
this], and thus there is no danger of confusion or commingling of
ideas. He has faithfully kept a distinction between Shepherd and
Lipscomb.
In giving this series of commentaries on the Epistles of the apostle Paul, the editor has made a very valuable contribution to religious instruction; for, to my mind, there has been no safer teacher
of the Bible than David Lipscomb. I believe he had a deeper insight to the meaning and sense of the Scriptures than any other
man since the days of Alexander Campbell, if not from the days of
the apostle Paul. In many ways I consider him greater than
Campbell.
I commend this volume to those who look for truth and want to
know and do God's will, and hope for it a place in the home of
every lover of God and truth.
I. B. BRADLEY
Dickson, Tennessee, January 20, 1942.
CONTENTS
Page
INTRODUCTION 9
SECTION ONE
PAUL'S PAST AND PRESENT RELATIONS WITH THE
THESSALONIANS AND HIS LOVE FOR THEM (1:1 to
3:13) . 13
1. The salutation and greeting (1:1) 13
2. Thanksgiving for their reception of the gospel and his love for
them (1:2-10) 16
3. He reminds them of the character of his life and ministry among
them (2:1-12) 23
4. The sufferings of the Thessalonians the same as those endured
by their Jewish brethren (2:13-16) 30
5. Paul's effort to see them (2:17-20) 34
6. He sends Timothy to learn the state of the Thessalonian church
(3:1-10)
36
7. Prayer for the Thessalonians (3:11-13) 42
SECTION TWO
EXHORTATIONS AGAINST VICE, AND COMFORT AND
WARNINGS IN VIEW OF THE COMING OF CHRIST (4:
1
to
5:28)
44
1. Warnings against impurity (4:1-8) 44
2. Exhortation to brotherly love and sobriety of conduct (4:9-12) 49
3. Concerning those who have fallen asleep (4:13-18) 53
4. Concerning the true ways to watch for the coming of the Lord
(5:1-11)
62
5. Exhortation to orderly living and due performance of social and
spiritual duties (5:12-22) 68
6. The apostle's prayer for the Thessalonians (5:23, 24) 74
7. Personal injunctions and benediction (5:25-28) 76
APPENDIX
INDEX
305
311
INTRODUCTION TO THE FIRST THESSALONIAN EPISTLE

I. THESSALONICA
Thessalonica is now known as Salonika, and is situated at the
head of the Thermiac Gulf, which deeply indents the Macedonian
shore, and it covers the irregular slope which runs, not very
steeply, from the water's edge to the crest of the hill, which forms
a semicircular barrier round the upper extremity of the gulf.
With a rich district in the rear and the open sea in the front, the
city rapidly became one of the most important Mediterranean
ports, its position being at once suitable for commerce and capable
of defense. The prosperity of the city justifies the wisdom of its
founders. When the Romans divided Macedonia into four governments, Thessalonica was made the chief city of the second province, and ultimately became the metropolis of the whole. At the
time of Paul's visit it enjoyed the rights of a free city, being governed by seven polytarchs, who, though responsible to the Roman
proconsul, were elected by the citizens themselves.
Into this important city Paul came over the great Roman road
,whiconetdrg hofeAanSwitRome.
The First Epistle gives evidence (2:9) that he readily found employment, and felt himself at home among the workingmen and
tradespeople of the city. This coincides with the fact that one of
the staple manufactures of the city was goat's-hair cloth. The
sound that follows the ear as one walks through Salonika today is
the straining vibration of the loom and pendulumlike click of the
regular and ceaseless shuttle.
Another allusion (1:8) reminds us that not only must such a
city have had special attraction for Paul as likely to give a favorable hearing to the gospel message, but that its commercial and
seafaring population would rapidly spread what they themselves
might receive. Every ship that left the harbor, and every wagon
that turned inland, carried some account of the riot at Thessalonica
and the extraordinary man who had been the occasion of it. But
though in such a short time Paul planted here the second church
that rose on the European continent, those on whose aid he might
naturally have counted, his own countrymen, made it so dangerous
10 INTRODUCTION
for him and Silas to remain that the brethren sent them by night to
Berea. (Acts 17:10.)
Although, therefore, the population was largely Jewish, the
Epistle bears evidence of being written to a church composed almost entirely of Gentile Christians. (2:14.) There are no allusions to the tenets of Judaism or to the facts of Jewish history, nor
are there any references to the Old Testament either in the way of
illustration or of proof. The account Paul gives of preaching
among them (1:9, 10) precisely tallies with the report of his address given to the Athenians (Acts 17:22, 23), and shows that in
introducing the gospel to the Gentiles, he was at that time accustomed to announce the coming of the judgment, to proclaim Jesus
as raised from the dead, to judge the world, and the Saviour of all
who believed him.
II. THE OCCASION AND OBJECT OF THE EPISTLE
We are now prepared to consider the circumstances of the
church at Thessalonica which drew forth this letter. Paul had
twice attempted to revisit Thessalonica and had both times been
disappointed. Thus prevented from seeing them in person, he had
sent Timothy to inquire and report to him as to their condition.
(3:1-5.) Timothy had returned with most favorable tidings, reporting not only their progress in the faith and practice, but also
their strong attachment to Paul. (3:6-12.) And this Epistle is
the outpouring of his gratitude on receiving this gratifying news.
At the same time, Timothy's report was not unmixed with sorrow. There were certain features in their condition which called
for Paul's interference: (1) The very intensity of their faith in
Christ, dwelling too exclusively on the day of the Lord's coming
,hadbent wivlcosequn.Oth ad,
practical inconvenience had arisen. In their feverish expectation
of his coming, some had been led to neglect their ordinary responsibilities as if the daily duties of life were of no account in the immediate presence of so vast a change. (4:11; 2 Thess. 2:1, 3, 6,
11, 12.) On the other hand, a theoretical difficulty had arisen.
Certain members of the church had died, and there was great anxiety lest they should be excluded from any share in the glories of
the Lord's coming. (4:13-18.) Paul rebukes the irregularity of
the former and drives away fears of the latter. (2) Persecution
had broken out, and the Thessalonians needed consolation and en-
INTRODUCTION 11
couragement under their sore trial. (2:14; 3:2-4.) (3) An unhealthy feeling with regard to spiritual gifts was manifesting itself.
They needed to be reminded of the superior value of prophesying
--teaching--compared with other gifts of the Spirit which they exalted at its expense. (5:19, 20.) (4) There was danger of relapsing into their old heathen habits of profligacy. Against this Paul
offers words in season. (4:4-8.)
Notwithstanding all these drawbacks, the condition of the Thessalonian church was satisfactory, and most cordial relations existed
between Paul and his converts. This honorable distinction it
shares with the Philippian church. At all times, and amid every
change of circumstance, it is to the Macedonian churches that Paul
turns for sympathy and support.
III. TIME AND PLACE OF WRITING
Paul, accompanied by Silvanus, came to Berea, and soon thereafter was joined by Timothy. Thence, Paul and Timothy proceeded to Athens, leaving Silvanus at Berea. Timothy was most
likely sent back from Athens to Thessalonica to strengthen and encourage the church there. At Athens Paul intended to remain
until the arrival of his fellow helpers, for he had sent "a commandment unto Silas and Timothy that they should come to him with
all speed." (Acts 17:15.) It seems, however, that he left Athens
without them, for unforeseen circumstances had prevented them
from complying with his request, and they did not join him until
after his arrival in Corinth. Inasmuch as Paul joins the names of
Silvanus and Timothy in the address of the Epistle, it is evident
that it was not written until after their arrival. Some time also
must have elapsed between the establishment of the church in
Thessalonica and the writing of the Epistle. Paul had twice attempted to visit them and failed (2:7, 8), Timothy had been sent
by Paul to Thessalonica and had returned from his mission and reported that the faith of the Thessalonians had been spread abroad
throughout Macedonia and Achaia (1:7, 8). The interval, however, could not have been long. Timothy returned at the beginning of Paul's residence at Corinth, and Paul's anxiety for the
Thessalonians induced him to write the Epistle immediately on receiving the information given by Timothy. He speaks of his absence from them as lasting only a short time. (2:17.) We may,
12 INTRODUCTION
therefore, fix the time of writing the Epistle toward the close of
A.D. 52 or the beginning of 53 and during the early part of Paul's
residence at Corinth, possibly six months after planting the church
at Thessalonica.
COMMENTARY ON THE FIRST EPISTLE TO

THE THESSALONIANS
SECTION ONE
PAUL'S PAST AND PRESENT RELATIONS WITH THE
THESSALONIANS AND HIS LOVE FOR THEM
1:1 to 3:13
1. THE SALUTATION AND GREETING
1:1
1 Paul, and Silvanus, and Timothy, unto the church of the Thessalonians
in God the Father and the Lord Jesus Christ: Grace to you and peace.
1 Paul,--There was no need to add "apostle" to the name of

Paul in writing to a church with which his relations were so
familiar and cordial.
and Silvanus,--Silvanus is the Silas of Acts of Apostles.
Paul first met him when he went to Jerusalem from Antioch
to seek a settlement of the question of circumcising the Gentile Christians. He was sent with Paul to communicate the
decision of the apostles and elders. (Acts 15:19, 25, 29.)
When Paul declined to take John Mark with him on his second missionary journey, and parted with Barnabas, he chose
Silas as his companion, and the two were beaten and imprisoned together at Philippi. (Acts 16:19-29.) He was with
Paul during the riot at Thessalonica (17:4), and was sent
away with him to Berea, remaining there after Paul had been
obliged to depart, and joined him again in Corinth (18:5).
In that city he was an esteemed coworker with Paul. (2 Cor.
1:19.)
and Timothy,--Timothy was the well-known companion
and assistant of Paul. The terms which he applies to him
--"my beloved and faithful child in the Lord" (1 Cor. 4:17)
,"mytruechildnfa(1Tm.:2)-idcatenoly
Paul's love for him, but also that he had been the means of his
conversion. At any rate, it is clear that, when on his first
missionary journey, Paul visited Lystra, and Timothy's
mother and grandmother were led to Christ, and that Timo-
14 COMMENTARY ON [1:1.
thy was then old enough to be instructed in the way of the

Lord. He became a disciple of Christ and a companion of
Paul. He was gifted of the Spirit. (1 Tim. 4:14; 2 Tim. 1
:6.) When these and other teachers were with Paul, he usually associated them with himself in writing to the churches.
They were both with him when the work of the Lord was
begun in Thessalonica.
unto the church of the Thessalonians--This is the local description. The only New Testament parallel is "the church of
the Laodiceans." (Col. 4:16.)
in--[This word is frequently used by Paul to express intimacy of union, and is not readily explained by any simpler
term. Here it introduces the spiritual relation and may be
paraphrased thus: in relationship with God as Father and
with Jesus Christ as Lord.] They were baptized "into the
name of the Father and of the Son and of the Holy Spirit."
Hence, were in these divine persons.
God the Father--[God's everlasting power and divinity is
manifest in creation (Rom. 1:20); his Fatherhood is subject
of revelation (Matt. 11:27 , John 17:25); it is not universal
(Matt. 13:38 , John 8:23-44); but is asserted only in relation
to those who have been born anew (John 1:12, 13; Gal. 3:26
; 1 John 3:1; 5:1). Being our Father God looks to his children for honor (Mal. 1:6) and confidence (Matt. 6:25, 34)
,whiledastmnpiy(Pal103:,4)ndi
love (John 16:27).]
and the Lord--[Christ himself assumed this title. (Matt.
7:21, 22; 9:38.) His purpose did not become clear to the disciples until after his resurrection from the dead, and the revelation of his deity consequent therein. Thomas, when he realized the significance of the presence of a mortal wound in the
body of a living man, immediately joined with it the absolute
title of Deity, saying: "My Lord and my God." (John 20
28.) In Peter's sermon on the day of Pentecost he said, "Let
all the house of Israel therefore know assuredly, that God
hath made him both Lord and Christ, this Jesus whom ye crucified" (Acts 2:36); and in the house of Cornelius he said
,"HeisLordfal(10:36).AnJudespakofm"-
1:1.] FIRST THESSALONIANS 15
flying our only Master and Lord, Jesus Christ, " and in the
next verse applies the term Lord to God. (Jude 4, 5.) The
title Lord as given to the Savior in its full significance rests
upon the resurrection (Acts 2:36; Rom. 10:9; 14:9), and is
realized only "in the Holy Spirit" (1 Cor. 12:3). While he is
still rejected alike by Jew and Gentile, angels (Matt. 28:6)
and saints (Rom. 10:9) acknowledge him in it, but in the
day of his manifested glory every tongue in the universe shall
"confess that Jesus Christ is Lord, to the glory of God the
Father" (Phil. 2:11). Those who acknowledge him as Lord
now are his servants. (Eph. 6:6, 7), and to them he looks for
obedience (Luke 6:46; Rom. 6:16), and on that condition
graciously admits them to his friendship (John 15:14, 15).]
Jesus--[This name was given to the Son of God while he
dwelt on earth in the flesh as his personal name in obedience
to the command of the angel to Joseph, the husband of his
mother, Mary, shortly before he was born. (Matt. 1:21.) By
this name he was generally known throughout the gospel narrative. While he was on earth in the flesh, no one of his disciples is recorded as having addressed him by his personal
name; but it is plain that the custom was common among believers in the apostolic age that they confessed with the
"mouth Jesus as Lord" (Rom. 10:9), and it is, therefore, the
pattern for Christians till time shall cease.]
Christ:--[In the Epistles of James, Peter, John, and Jude
,menwhoadcpitheLordnaysfi
flesh, Jesus Christ is the invariable form of the name and title
,fortheisywaknJd uresxpinc;a
him first, that he was the Messiah they learned finally in his
resurrection. But Paul came to know him first in the glory of
heaven (Acts 9:1-6), and his experience being thus the reverse of theirs, the reverse order, Christ Jesus. In Paul's Epistles the order is in harmony with the context. Thus Christ
Jesus describes the exalted one who emptied himself (Phil. 2
:5-7) and testifies of his pre-existence; Jesus Christ describes
the despised and rejected one who was afterwards glorified
(Phil. 2:11) and testifies to his resurrection. Christ Jesus
suggests his grace; Jesus Christ his glory.]
16 COMMENTARY ON [1:1-3.
Grace to you and peace.--Paul's usual salutation is extended to them. Grace properly means favor and includes
those blessings that are applicable to Christians in common
,denotigarpyhtlemrcisandfvo
God for time and eternity might be conferred upon them.
2. THANKSGIVING FOR THEIR RECEPTION OF THE GOSPEL
AND HIS LOVE FOR THEM
1:2-10.
2 We give thanks to God always for you all, making mention of you in
our prayers; 3 remembering without ceasing your work of faith and labor of
2 We give thanks to God always--Paul knew the facts concerning their conversion and the trials which they endured
under the fierce persecutions through which they passed.
for you all,--There was not one of them that he knew for
whom he did not give thanks. The whole church was what it
should be.
making mention of you in our prayers;--He made special
mention of them in asking God's help and blessing to rest
upon them. The number of persons and churches Paul mentions in his prayers is remarkable. It shows how much Paul
regarded special and direct prayers for persons.
3 remembering without ceasing your work of faith--He had
seen its manifestation when among them and remembered it.
The work of faith was the work and consecration to which
faith led them in their work of service to the Lord under the
fierce persecutions to which they had been subjected. [Faith
is the response of the soul to the life-giving word of God
(Rom. 10:8-17), producing a change of life and a cheerful
courage under trial.]
and labor of love--The labor and fatiguing toil to which
they were led by their love to God and to their brethren.
This love had been manifested by the untiring and devoted
toils which they had undergone to help their brethren in distress. Love makes us willing to labor and suffer for those we
love. [Love to God is expressed in obedience (John 14:15
,213);tomanicsderghtofsrae
than our own (Phil. 2:4).]
1:3-5.] FIRST THESSALONIANS 17

love and 1patience of hope in our Lord Jesus Christ, before 2our God and
Father; 4 knowing, brethren beloved of God, your election, 5 3how that our
4gospel came not unto you in word only, but also in power, and in the Holy
s1Otedfanrs,
GodanurF2theOr,
becaus3orgOpl&.,
a4gndosGeltwihr;.magnoteM4.23
and patience of hope in our Lord Jesus Christ,--Hope of future blessings and joy led them to bear with patience the ills
brought upon them. [The word patience is frequently used
by Paul. It is fortitude in suffering, endurance in toil or trial.
Rightly to suffer is harder than rightly to work. The persecutions to which the Thessalonian Christians had been and
were still exposed gave large room for the exercise of steadfastness.]
before our God and Father;--God looks upon us and will
reward and bless us for our endurance for his sake. [It was a
hope which they had through the merits of the Redeemer and
which they were permitted to cherish before God; that is, as
in his very presence. When they thought of God, when they
remembered that they were soon to stand before him, they
were permitted to cherish this hope. It was a hope which
would be found to be genuine even in the presence of a holy
and heart-searching God.]
4 knowing, brethren beloved of God,--They knew that God
had accepted them--the Gentiles--in Christ so could fully
realize that they were under his care and supervision.
your election,--All who believe and obey the gospel of
Jesus Christ are the elected of God. This applies especially to
the Gentiles who believed in him. The Jews had been the elect
or chosen of God. Now the Gentiles who believed in Christ
were elect. They knew that God had accepted them in Christ
so could fully realize that they were under his care and supervision. Their election was their acceptance in Jesus when
they believed and obeyed him.
5 how that our gospel came not unto you in word only, but
also in power,--Paul calls it "our gospel" because it was the
gospel which they preached. He did not mean that the gospel
had been originated by them, but only that they delivered the
good news of salvation unto them. [It did not come to them
18 COMMENTARY ON [1:5, 6.
Spirit, and in much 5assurance; even ye know what manner of men we
showed ourselves toward you for your sake. 6 And ye became imitators of
us, and of the Lord, having received the word in much affliction, with joy of
5Or, fulness
in word only, for it was conveyed in human speech, even

though not in enticing words of man's wisdom, but it passed
beyond the word. It did not merely sound in the ear or touch
the understanding, but it came in power on the part of the
preachers with an overwhelming force and persuasiveness so
that their "faith should not stand in the wisdom of men, but in
the power of God." (1 Cor. 2:5)]
and in the Holy Spirit, and in much assurance;--The presence of the Holy Spirit gave them much assurance, and they
preached with a conscious conviction of the truth of their
message. This conviction of its truth on their part added to
the momentum with which it penetrated the hearts of their
hearers and wrought in them a full assurance of its truth.
even as ye know what manner of men we showed ourselves
toward you for your sake.--Neither Paul nor his associates
sought any selfish end or purpose, but conducted themselves
in the most unselfish manner, following in the footsteps of the
Lord Jesus, so far as practical, that they might set before
them the true example to be followed.
6 And ye became imitators of us, and of the Lord,--By becoming imitators of Paul and of his fellow laborers, they became imitators of the Lord. Paul said: "Be ye imitators of
me, even as I also am of Christ." (1 Cor. 11:1.) The point of
imitation did not consist in their cordial reception of the gospel, for that could not apply to Christ; but in their joyful endurance of suffering. The force of the word is that what they
became at conversion must be diligently continued thereafter.
having received the word in much affliction,--Luke tells us
that when they first heard the gospel Paul and his fellow
workers went into the synagogue, "and for three sabbath days
reasoned with them from the scriptures, opening and alleging
that it behooved the Christ to suffer, and to rise again from
the dead; and that this Jesus, whom, said he, I proclaim unto
you, is the Christ. And some of them were persuaded, and
consorted with Paul and Silas; and of the devout Greeks a
great multitude, and of the chief women not a few. But the
Jews, being moved with jealousy, took unto them certain vile
fellows of the rabble, and gathering a crowd, set the city on
an uproar; and assaulting the house of Jason, they sought to
bring them forth to the people. And when they found them
not, they dragged Jason and certain brethren before the rulers
of the city, crying, These that have turned the world upside
down are come hither also. . . . And they troubled the multitude and the rulers of the city, when they heard these things."
(Acts 17:2-8.) It was under affliction like this that the Thessalonians received the gospel.
with joy of the Holy Spirit;--The preaching was the result
of the Holy Spirit directing and guiding in the work. The
Spirit dwells in the word of God as the principle of life dwells
in the seed. Jesus said: "It is the spirit that giveth life; the
flesh profiteth nothing: the words that I have spoken unto you
are spirit, and are life." (John 6:63.) "The seed is the word
of God." (Luke 8:11.) Paul says: "The Spirit giveth life."
(2 Cor. 3:6.) The Spirit gives life through the word. On the
day of Pentecost the Spirit in the apostles spoke to the people
and gave them life. The Spirit is the representative of the
Godhead who imparts life. The Spirit appeared miraculously
in the beginning of the human race and imparted life to the
body of Adam; he then gave laws to perpetuate this life to
Adam's descendants as much as he gave life to Adam in the
beginning. Just so the Holy Spirit gave life miraculousy on
the day of Pentecost, and since has imparted life through the
word of God which is the seed of the kingdom. This is the
very point of likeness between the natural and spiritual laws
according to Jesus and the Holy Spirit. Peter said: "Repent
ye, and be baptized every one of you in the name of Jesus
Christ unto the remission of your sins; and ye shall receive
the gift of the Holy Spirit." (Acts 2:38.) The Spirit is in the
seed, the word. He goes with the word into the heart, but develops into the distinct and active life only at birth. The
same process that brings a Man into Christ fits him to enjoy
the blessings that dwell in Christ. [So the consolations which
they received, in consequence of hearing and obeying the
word of God, delivered unto them through Paul, more than
the Holy Spirit; 7 so that ye became an ensample to all that believe in Macedonia and in Achaia. 8 For from you hath sounded forth the word of the
Lord, not only in Macedonia and Achaia, but in every place your faith to
God-ward is gone forth; so that we need not to speak anything. 9 For they
counterbalanced all the afflictions which they suffered from

their persecutors.]
7 so that ye became an ensample to all that believe in Macedonia and in Achaia.--The Thessalonians followed these
teachings with such faithfulness that they became an ensample to others. At the time this Epistle was written Greece was
divided into the provinces of Macedonia and Achaia.
Thessalonica was the capital of Macedonia and Corinth of
Achaia.
8 For from you hath sounded forth the word of the Lord
, not only in Macedonia and Achaia,--It was sounded by living
men and women in their daily conduct. It seems that Paul
had in mind the influence of their heroic endurance of the persecutions and spiritual prosperity, and of the missionary labors of evangelists sent out by them.
but in every place your faith to God-ward is gone forth
;-Thistrknglydecbhportasedfnwi
from Thessalonica, and the story of what had taken place
among them prepared the way for the reception of the gospel
in other places. The loudest, clearest, most eloquent, and
most unanswerable proclamation of the gospel is the unconscious testimony of Christian living. It may be sounded forth
in great power in the midst of the severest afflictions--and
often is. The troubles they endured for the name of Christ
tested and revealed their faith, and so led to the fuller proclamation of the gospel.
[The lesson that we should learn from the zeal of the early
Christians is that success in the service of the Lord is to be
accomplished only through the spirit of self-denying labor and
devotion. At the present time the great need is men of zeal
--self-denying zeal and earnestness--who are willing to surrender all worldly honor, wealth, and fame to work for God
and the salvation of lost and ruined men; not simply to revive
religion, but to restore in its divine simplicity and power the
true faith and works of the church of God as he himself or-
1:8, 9.] FIRST THESSALONIANS 21

themselves report concerning us what manner of entering in we had unto
you; and how ye turned unto God from idols, to serve a living and true God,
dained them. God intends his message to be conveyed to men

only through those Christlike enough to deny self to carry it
to their dying fellow men. God demands these sacrifices, not
of the preacher alone, but of everyone who would serve him.]
so that we need not to speak anything.--Their faith certainly had the solid stamp of reality, for otherwise it would
never have produced such a widespread notoriety. [By the
going of the report of their faith great service was done. In
preaching the gospel in new places it was Paul's custom to
hold up what it had done for other places. With regard to
Thessalonica, he was placed in an exceptional position. In
Berea, in Athens, in Corinth, or wherever he went, he needed
not to labor to create an impression of what the gospel had
done for Thessalonica. He needed not to say anything for
the work was already done for him.]
9 For they themselves report concerning us what manner of
entering in we had unto you; and how ye turned unto God
from idols,--The facts concerning the conversion of the Thessalonians were well known throughout the regions in which
he traveled. They were acquainted not only with the fact
that Paul had preached in Thessalonica, but also with the results of his preaching. The results had been greater among
the Gentiles than among the Jewish population. Luke says
"Some of them were persuaded, and consorted with Paul and
Silas; and of the devout Greeks a great multitude, and of the
chief women not a few." (Acts 17:4.) They were to turn to
God from whatever kept them from him, to turn because they
believed in him and loved him, and meant to listen, study, and
obey him in conversion. Conversion implies faith in God
through Christ, and repentance is turning away from sin.
The intention with which they turned to God is described, in
which the two grand features of the Christian life are signalized.
to serve--To serve God is a comprehensive expression including the various thoughts, feelings, and acts whereby a
godly person seeks to please God.
22
COMMENTARY ON [1:9, 10.
10 and to wait for his Son from heaven, whom he raised from the dead, even
Jesus, who delivereth us from the wrath to come.
a living and true God,--The God to whom they had now

turned is living and real. Jesus said: "And this is life eternal
,thaeysouldknwthyrueGod,animwh
thou didst send, even Jesus Christ." (John 17:3.) True
means real, genuine, as opposed to that which is pretended
,whicasnorelxt.
10 and to wait for his Son from heaven,--The second coming of the Lord Jesus Christ was an element in Paul's teaching which made a very deep impression on the Thessalonian
believers; it was to them a great object of Christian hope.
They not only believed he would come again; they were eager
for his coming. They, in their suffering and distress, like the
apostle John, were ever ready to say: "Amen: come, Lord
Jesus." (Rev. 22:20.) It is a matter of fact that hope in this
sense does not hold its ancient place in the hearts of many
professed Christians of today. So far from being a power of
God in the soul, a victorious grace, it is a sure token that God
is absent. Instead of inspiring, it discourages; it leads to
numberless self-deceptions , men hope their lives are right
with God when they ought to search them and see. This
, when our relations to God are concerned, is a degradation of
the very word. The Christian hope is laid up in heaven. The
object is the Lord Jesus. (1 Tim. 1:1.) It is not precarious
,butcerain;softve,buagrndetic
power. Anything else is not hope at all. The operation of
true hope is manifold. It is a sanctifying grace, for "every
one that hath this hope set on him purifieth himself, even as
he is pure." (1 John 3:3.)
whom he raised from the dead, even Jesus,--The apostle
connects the raising of Jesus from the dead with the deliverance of the Christian from the wrath to come. A destruction
awaits all sinners before God. [This is the fact, which, when
they came to understand it, brought Peter and the other disciples into a new life of hope, for he says: "Blessed be the God
and Father of our Lord Jesus Christ, who according to his
great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead." (1 Pet. 1:3.) This fact,
1:10 to 2:2.] FIRST THESSALONIANS 23
when he came to know it, changed the life of Saul the persecutor into the bond servant of Jesus Christ. (Acts 9:1-9; 1
Cor. 9:1; Gal. 1:16.) That the historic fact--"Jesus Christ
risen from the dead" (2 Tim. 2:8)--is the complete vindication of the truth of the gospel is declared by the Lord himself
"Thus it is written, that the Christ should suffer, and rise
again from the dead the third day; and that repentance and
remission of sins should be preached in his name unto all the
nations, beginning from Jerusalem." (Luke 24:46, 47.)
who delivereth us from the wrath to come.--Jesus came to
save his people from their sins, that they might be delivered
from the wrath of God against all sin and ungodliness. This
freeing from sins and the consequent deliverance from the
wrath by Jesus Christ is the good news that was sounded out
from Thessalonica to all places around.
3. HE REMINDS THEM OF THE CHARACTER OF HIS LIFE AND
MINISTRY AMONG THEM
2:142.
1 For yourselves, brethren, know our entering in unto you, that it hath not
been found vain: 2 but having suffered before and been shamefully treated
,asyeknowtPhilp,axedbonurGtspeakoyuh
1gospel of God in much conflict. 3 For our exhortation is not of error, nor
1Gr.
good tidings: and so elsewhere; see marginal note on Mt. 4. 23
1 For yourselves, brethren, know our entering in unto you

,--Paul's purpose in these words was to stir up their minds
with stirring memories of their conversion. Not only did
strangers report the power and efficacy of their preaching
among them, but they themselves were experimentally acquainted with its effects on their own hearts and lives.
that it hath not been found vain:--It was not fruitless or
without permanent results. [On the contrary, it was mighty
,enrgticadpowful.]
2 but having suffered before and been shamefully treated, as
ye know, at Philippi,--They came to Thessalonica from Philippi, where Paul and Silas had been publicly scourged with
rods and cast into prison and their feet made fast in stocks.
(Acts 16:22-24.) Their treatment had been unlawful and
brutal.
of uncleanness, nor in guile:4 but even as we have been approved of God to
we waxed bold in our God to speak unto you the gospel of

God in much conflict. --But notwithstanding the injury and
violence they had suffered, they were bold in the strength and
power to preach unto them. [Disregarding the sufferings
they had had to endure after preaching at Philippi, God had
given them courage to resume his work at Thessalonica.]
3 For our exhortation--His exhortation to turn to God was
not a desire to lead them into error for selfish purposes. [The
word exhortation has a twofold signification, denoting both
exhortation and consolation; when it refers to moral conduct
, it denotes exhortation; but when it is an address to a sufferer
,itdenoscla.Ithegopswmanigre
blended together.]
is not of error,--Without any direct evil intent to lead them
into error for selfish ends.
nor of uncleanness,--Not from a desire to gratify lusts, as
was so often the case with idol worshippers. [This also refers
to false teachers, which are described thus: "For, uttering
great swelling words of vanity, they entice in the lusts of the
flesh, by lasciviousness, those who are just escaping from
them that live in error; promising them liberty, while they
themselves are bondservants of corruption; for of whom a
man is overcome, of the same is he also brought into bondage." (2 Pet. 2:1 8, 19.) Both in Corinth and in Thessalonica gross vice was consecrated to religion.]
nor in guile:--[The preceding words deny a wrong motive
; this denies a wrong method. Not only were their motives sincere and pure, but their manner of dealing was straightforward, with no ends to serve for the attainment of which they
needed to use deceit, for as Paul says: "For we are not as the
many, corrupting the word of God: but as of sincerity, but as
of God, in the sight of God, speak we in Christ" (2 Cor. 2
:17), and "but we have renounced the hidden things of shame
, not walking in craftiness, nor handling the word of God deceitfully" (2 Cor. 4:2). This verse treats Paul's ministry
negatively as to its truthfulness, its motives, and its methods.]
4 but even as we have been approved of God to be intrusted
with the gospel, so we speak;--Of his preparation for this mo-

be intrusted with the 1gospel, so we speak; not as pleasing men, but God
mentous work it is said that after his baptism "he was certain
days with the disciples that were at Damascus. And straightway in the synagogues he proclaimed Jesus, that he is the Son
of God." (Acts 9:19-20.) After this it was ten years before
Barnabas came to him in Tarsus to find a fellow worker and
to introduce him into a wider sphere of service. (Acts 11:25
, 26.) [Up to this time he had visited Arabia, returned to Damascus, and thence after three years went to Jerusalem
,wherasitdcple"gonia ut.
preaching boldly in the name of the Lord: and he spake and
disputed against the Grecian Jews; but they were seeking to
kill him. And when the brethren knew it, they brought him
down to Caesarea, and sent him forth to Tarsus." (Acts 9
:28-30.)OfhisredncTauothigsrevld,bu
had commended himself and had become so widely known
that Barnabas sought his assistance at a critical stage of the
important work at Antioch. (Acts 11:25.) This was a period of testing, but his days of probation were not yet fulfilled.
Three years more of new and varied experiences had to pass
before he was definitely called by the Holy Spirit and separated by his brethren to the work among the Gentiles, for
which God had set him apart, and concerning which the Lord
Jesus had spoken to him on the Damascus road some fourteen
years before, saying: "I am Jesus whom thou persecutest.
But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness
both of the things where in thou bast seen me, and of the
things wherein I will appear unto thee; delivering thee from
the people, and from the Gentiles, unto whom I send thee, to
open their eyes, that they may turn from darkness to light and
from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me." (Acts 26:15-18.)
not as pleasing men,--He had been faithful to preach the
gospel, but not to please and make himself popular with men.
[The desire to be pleasing to men is to use them for one's own
exaltation, to make them the steppingstones on which he
seeks to rise to eminence. To put oneself in that relation to
who proveth our hearts. 5 For neither at any time were we found using
others is an ungodly thing. Such men give ground to slander

,andbrigepochtausfCri.Tedvotn
God is love, the nature of which is not to take, but to give.]
but God--His purpose was to please God who had entrusted him with the gospel of his Son, which is to save all
men from sin and suffering.
who proveth our hearts.--God proves and test the heart.
He accepts no service save as it comes from the heart. He
contrasts the service which comes from the heart with that
which is to gratify the flesh. The fleshly heart is the center
and active force in stirring and using all the faculties of the
fleshly body. Without the activity of the heart, the eyes
could not see, nor the ears hear, nor the brain think. The eye
is not the body or the fleshly heart, yet it is a faculty of both
,soarelthndogasftheby.Win
fleshly body dwells the spiritual body. That body has faculties, members, and organs; only they are spiritual faculties
and organs. The mind, the emotions, the volitions are all
members or organs of the spiritual body, but no one of them
is the body. The spiritual heart is the center and the life of
this spiritual body and directs and uses these faculties. The
heart is frequently used to represent the whole inner or spiritual man. It thinks through the mind; loves or hates through
its emotions; sees, wills, and purposes through the volition;
and believes and trusts, decides and acts, through the harmonious action of all its faculties. Common experience ought to
show that the mind alone is not the heart. Many things are
memorized and retained in the mind, of which the heart does
not take hold at all; they do not arouse the emotions or volitions, consequently do not affect the heart. The mind perceives, discriminates, and decides what is true or false; carries
this decision to the heart; and the heart believes or disbelieves. The Bible nowhere says the mind believes; the heart
believes and the scriptures require that the gospel shall be
believed with the whole heart. The intellect approves, the
emotions lay hold of the truth, and the volition, or the will
,actsoni.[GdwhfrtapovePulsfirth
2:4-8.] FIRST THESSALONIANS
27
words of flattery, as ye know, nor a cloak of covetousness, God is witness

;6norsekiglyfm,ntheroufmthers,wn
might have 2claimed authority as apostles of Christ. 7 But we were 3gentle
in the midst of you, as when a nurse cherisheth her own children: 8 even
so, being affectionately desirous of you, we were well pleased to impart unto
2Or, been burdensome ver. 9; comp. 1 Cor. 9:4 if.
3Most of the ancient authorities read babes. Comp. 1 Cor. 14. 20
work among the Gentiles, continued to approve him throughout the whole of his discharge of its functions.]
5 For neither at any time were we found using words of
flattery, as ye know,--He did not flatter his hearers and did
not seek popularity of them. Jesus said: "How can ye believe, who receive glory one of another, and the glory that
cometh from the only God ye seek not?" (John 5:44.) Paul
was always true to that truth, and never sought honor of men.
nor a cloak of covetousness, God is witness;--Neither did
he make his preaching a cloak to make gain. He appealed to
them because his course had been so decided in that respect
that they could not mistake it. [This passage exhibits to us
,inthecargsbou intPal,hsevcwin
bad men can see to be wholly inconsistent with the Christian
character. No matter how we cloak it--and we always cloak
it in one way or another--it is incurably unchristian.]
6 nor seeking glory of men.--He did not seek a high and
honorable position in the midst of these nor yet of others. So
guarded was he in this matter that he did not even use the
power he might have to be supported as an apostle of Jesus
Christ. Jesus, in sending out his apostles, told them to carry
nothing with them, that "the laborer is worthy of his hire."
(Luke 10:7.)
neither from you nor from others, when we might have
claimed authority as apostles of Christ.--He did not use this
right to live of the gospel lest he should be burdensome to
them as an apostle of Christ.
7 But we were gentle in the midst of you, as when a nurse
cherisheth her own children:--He nourished and cared for
them instead of allowing them to support him. [Paul felt for
them the affectionate solicitude which a mother does for a
child at her breast.]
8 even so, being affectionately desirous of you, we were well
pleased to impart unto you, not the gospel of God only, but
you, not the 1gospel of God only, but also our own souls, because ye were
become very dear to us. 9 For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we
preached unto you the 1gospel of God. 10 Ye are witnesses, and God also
howli,yandrgteus blamywehvdoursltway
also our own souls, because ye were become very dear to us.
--He was moved by a sincere love for them instead of making
gain of them; he was willing not only to impart unto them the
gospel of Christ, but his own soul. This is a similar expression to what he said of his own Jewish people: "I could wish
that I myself were anathema from Christ for my brethren's
sake, my kinsmen according to the flesh." (Rom. 9:3.)
These are strong expressions, showing the intense desire he
had for their salvation. [Such labor as Paul's in and for the
church was really an impartation of his life. Health and energy and life were given out constantly in his preaching and
sufferings from persecution, along with exhausting manual
labor night and day.]
9 For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you
,-Theswordaint bgousrnlythevad
and exhausting labor in which Paul was involved by his desire
to support himself while ministering the gospel to them.
This he did lest they should suspect him of selfish motive so
that the gospel would be hindered. He would not have refused to receive their help after their conversion to help him
preach the gospel to others.
we preached unto you the gospel of God.--It was the gospel
of God inasmuch as it came as a glad message from God.
They looked to God as their God, who had commissioned
them to deliver his message.
10 Ye are witnesses, and God also,--They were the witnesses of his outward conduct, and God of the motives which
actuated him in the service he rendered.
how holily--This denotes his pious disposition and conduct
toward God.
and righteously--This denotes his conduct toward his fellow men. How just and fair in all his dealings with them.
and unblamably--This expresses the negative side of both
particulars. He was cautious and extremely careful to give

that believe:11 as ye know how we dealt with each one of you, as a father
with his own children, exhorting you, and encouraging you, and testifying, 12
to the end that ye should walk worthily of God, who 4calleth you into his
own kingdom and glory.
'Some ancient authorities read called
no cause or ground of blame to anyone. [That no charge

could be maintained, whatever charges might be made.]
we behaved ourselves toward you that believe:--His life
was holy, consecrated to God, just and fair to all men. [We
should ever remember that utmost fidelity in word and deed is
due to believers, as well as to unbelievers. Our example is
potent for good or evil in the church as well as out of it.]
11 as ye know how we dealt with each one of you,--He particularizes the carefulness he had shown for individuals. He
dealt with each one, exhorting them to follow the better way
,comfrtinghe alsndtroube.[Thiws
that the success of the apostles was not easily won, that converts were not made in masses, but by the slow, toilsome affectionate application of the gospel to individuals, one by one.
Without this personal and individual dealing, the public
preaching is not so effective.]
as a father with his own children,--When they failed he encouraged them to try again, and warned them of the danger of
turning aside as a father does his own children.
exhorting you,--[The father should not merely tell his children their duty but also to exhort them warmly to duty, especially from his own experiences in life. So it is the part of the
minister of the word of truth not only to hold up scripture
teaching, but also, fatherly, warmly to urge its observance.]
and encouraging you,--It is also the part of a father to hold
out encouragement to the performance of duty. Nothing can
be more fatal to the young than a discouraging tone. [It is
the part of a worker in the Lord's vineyard not to be harsh
,censoriudpt,bfaherlikocgnatyd
hopefulness from his message, and may be said to have come
from the Fatherhood of God.]
and testifying,--[There are times when a father addresses
his children as with a dying breath, conjures them by all that
he holds dear and sacred by a consideration of their best interests, not to give way to temptation, but to follow in the path
of duty. There are times when it becomes necessary for the

Lord's servant to concentrate his earnestness, and to address
his brethren as with a dying breath, conjuring them by the
authority of God, by the blood of Christ, by the dreadful issues at stake, by the solemnity of the judgment not to allow
themselves to be cheated out of eternal life in the presence of
God and the redeemed.]
12 to the end that ye should walk worthily of God,--[This
was the object of the exhortations. Men can profess to accept
God's calling and yet live very much as they had done before
;henc,tydoblwakrthiyofGd.An
is a consideration which helps those who are seeking godliness that God has associated them with himself. As men are
helped by their position to live up to it, and as children naturally strive to be worthy of their parents; so those who know
God and are connected with him are stimulated to higher efforts.]
who calleth you into his own kingdom and glory.--God had
called them out of the world, freed them from sin, and translated them into his own kingdom that through fidelity to him
in that kingdom they should come to partake of his glory.
4. THE SUFFERINGS OF THE THESSALONIANS THE SAME
AS THOSE ENDURED BY THEIR JEWISH BRETHREN
2:13-16
13 And for this cause we also thank God without ceasing, that, when ye
received from us 5the word of the message,of
evnthword
God, ye accepted it not as the word of men, but, as it is in truth, the word of God,
5Gr. the word of hearing. Gal. 3. 2, 5
13 And for this cause we also thank God without ceasing

,--Here Paul falls back into the thankful strain with which he
began the Epistle. The very words, "we give thanks to God
always for you all" (1:2), is caught up. Having given out his
strength in preaching them, he had unceasing cause of thanksgiving to God in the result.
that, when ye received from us the word of the message,--In setting forth the result, the word is described from the
point of view of the Thessalonians in relation to the message
which he delivered to them.

which also worketh in you that believe. 14 For ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also
even the word of God,--They did not receive his teaching

as that of a man without authority, but they received it, as it
was in truth, the word of the living God.
ye accepted it not as the word of men, but, as it is in truth
,thewordfG-AuthacepdsworfGha
much more power than the same thing would have if believed
to be only as the word of men; but they had accepted it, appropriating it to the life, not as originating with man, but
with God. The word of God works effectually in all that believe; that is, it brings those who believe it truly into obedience
to the word of God. It is an evil heart of unbelief that causes
men to turn from God's law and to substitute the ways of men
for the appointments of God. Keeping the appointments of
God and obeying his law is the test of faith in God. Only
faith that works benefits. "For in Christ Jesus neither circumcision availeth anything; nor uncircumcision; but faith
working through love." (Gal. 5:6.) "Even so faith, if it have
not works, is dead in itself." "Was not Abraham our father
justified by works, in that he offered up Isaac his son upon
the altar? Thou seest that faith wrought with his works, and
by works was faith made perfect." (James 2:17, 21, 22.)
Faith working in the heart produces love. "If ye love me, ye
will keep my commandments. And I will pray the Father
,andheslgivyoutrCmfe,ha ybwit
you for ever." (John 14:15, 16.)
which also--This marks the contrast between those who
merely heard the gospel and those who hearing believed.
Many had received the gospel with the ear, some had accepted
it in the heart; in these its claim to be from God was vindicated by its active power in their lives. (Heb. 4:12.)
worketh in you that believe.--The word of God is described
as "living and active"; by it the new birth is effected (1 Pet.
1:23); the soul saved (James 1:21), sanctified (John 17:17
; 1 Tim. 4:5), and edified (Acts 20:32). It bears fruit and increases throughout the world and grows and prevails mightily. (Acts 19:20.) Like the seed (Mark 4:26, 27), the word
of God bears its life power within itself, hence its manifold ac-

suffered the same things of your own countrymen, even as they did of the
Jews; 15 who both killed the Lord Jesus and the prophets, and drove out us,
tivities and its boundless increase. It is compared with fire

against that which is false and with a hammer against that
which is strong (Jer. 23:29); it is light in the midst of darkness (Psalm 119:105); and it is the sole weapon in the Christian's warfare (Eph. 6:17).
14 For ye, brethren, became imitators of the churches of
God which are in Judaea in Christ Jesus:--I do not understand that they tried to fashion after the example of the Jewish churches; but following the same law, meeting the same
difficulties, they had developed into the same likeness; became
imitators of them by following the same laws. This was said
for the encouragement and strengthening of the Thessalonians, for as unbelieving Jews persecuted the Christians in
Judea so they had done here to them. The unbelieving Jews
stirred up the persecution at Thessalonica, but it was prosecuted by unbelieving Gentiles.
for ye also suffered the same things of your own countrymen,--It was always the Jewish policy to persecute by means
of others. By making a wily appeal to political passion the
Jews had aroused the Gentiles to attack Paul; thence followed
the persecution of the church at Thessalonica, which had not
at the time of writing subsided. [We do not know to what
extremity the enemies of the gospel had gone in Thessalonica
;buthedisrofCtanmushvebgrtwn
Paul could make this comparison. He had already told them
(1:6) that much affliction, with joy of the Holy Spirit, is the
badge of God's children; and here he combines the same stern
necessity with the operation of the word of truth in their
hearts. The effect of receiving the gospel is in the first instance a new character, a character not only distinct from that
of the unconverted, but antagonistic to it, and more directly
and inevitably antagonistic, the more thoroughly it is wrought
out, so that in proportion as God's word is operative in us, we
come in collision with the world which rejects it. To suffer
,therfoisPaul fth.Iisnoag
God has forgotten his people, but a sign that he is with
them;and yrbigouhtmnfelwsipth

and please not God, and are contrary to all men; 16 forbidding us to speak
to the Gentiles that they may be saved; to fill up their sins always: but the
wrath is come upon them to the uttermost.
the apostles and prophets, and with the Son of God himself.
It is a subject for gratitude that they have been counted worthy to suffer for his name.]
even as they did of the Jews;--In Palestine there were no
others but Jews who could be excited against Christians, and
they were obliged to appear as the persecutors themselves.
15 who both killed the Lord Jesus and the prophets,--Here
is a fearful picture of the results of the wicked course of the
Jews. They instigated and led to the death of Jesus. Christ
told how they had killed the prophets. (Matt. 23:31-37.)
[This was a terrible indictment against the Jews, the purpose
of which was to show the deep sympathy of Paul with the
persecuted Thessalonians, and his indignation against the persecutors, and to make them see more deeply the value of their
faith by the effort to keep it from them.]
and drove out us,--This refers to Paul and his companions
,thercodfwiasgvenbyLuk.(Act17:5-9)
and please not God,--They had shown by their history that
they could not meet with the divine approval. They made
great pretensions of being the peculiar people of God, and it
was important to show that their conduct demonstrated that
they had so such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them
, and they should not allow themselves to be troubled about
such opposition.
and are contrary to all men;--They worked evil to all men
,bothJewsandGil.Trptandoicymbes
from our Lord's great denunciatory discourse against the
scribes and Pharisees, and his arraignment of their leaders for
their impiety and inhumanity when he said: "Woe unto you
, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves
,neithrsufymaentrigo."(Mat
23:13.)
16 forbidding us to speak to the Gentiles that they may be
saved;--They did not object to the Gentiles becoming Jews
by circumcision and adoption into the Jewish commonwealth

;butheircfpsonPaulrecntofhis
preaching to the Gentiles and teaching both Jews and Gentiles
that the Gentiles were equal with the Jews in the grace of
God while uncircumcised. [When the Jewish nation set itself
relentlessly to prohibit the extension of the gospel to the Gentiles--when the word passed round to the synagogues from
headquarters that this renegade Paul, who was summoning
the pagans to become the people of God, was to be thwarted
by fraud or violence--God's patience was exhausted.]
to fill up their sins always:--In thus rejecting God, and
fighting against man, they heaped up the measure of their iniquity. God permits men to go far in wickedness because he
is long-suffering and gives time for repentance as in the days
of Noah. (1 Pet. 3:20; 2 Pet. 3:9; Rom. 2:4.) On the other
hand, God permits the evil things he sees in man to grow and
develop until they become manifest to eyes other than his own
that his righteous judgment may be put beyond dispute.
(Psalm 89:2, 14.) So he dealt with the Amorites. (Gen. 15
16.) So with the Jews. (Matt. 23:32.)
but the wrath is come upon them to the uttermost.--Their
sins are full, their iniquities are complete in the rejection of
Christ and the persecution of his servants. So the final ruin
and dispersion of the nation was at hand. [The wrath which
had been often previously manifested in preemptory calamities was not to exhaust its whole force upon them.]
5. PAUL'S EFFORT TO SEE THEM
2:17-20
17 But we, brethren, being bereaved of you for 6a short season, in presence not in heart, endeavored the more exceedingly to see your face with
6Gr. a sea ton of an hour
17 But we, brethren, being bereaved of you for a short season,--This he says lest they should think he had deserted
them while so great an emergency demanded his presence. If
he could not give them the comfort of his presence, he gave
them the comfort of knowing that he would have been with
them had it been possible.
in presence not in heart,--His heart was still with them.

great desire: 18 because we would fain have come unto you, I Paul once and
again; and Satan hindered us. 19 For what is our hope, or joy, or crown of
glorying? Are not even ye, before our Lord Jesus at his 7coming? 20 For
ye are our glory and our joy.
7Gr. presence. Comp. 2 Cor. 10. 10
This is an elegant and touching expression used to denote

affection for absent friends. Paul's absence from them gave
him a greater yearning for their presence.
endeavored the more exceedingly to see your face with
great desire:--[His affection for them was so far from being
diminished by his leaving them that it had been the more inflamed.]
18 because we would fain have come unto you, I Paul once
and again;--[This was not a sudden impulse that quickly subsided by his leaving them, as we see sometimes happen, but
that he had been steadfast in this purpose, inasmuch as he
sought various opportunities to visit them.]
and Satan hindered us.--How and when Satan hindered his
visiting them is not revealed, though some adversity, some
imprisonment, or hindrance was thrown in his way. [Whenever the wicked molest us, they fight under Satan's banner, and are his agents for harassing us. When our endeavors
are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan.]
19 For--[This word introduces his reason for so ardently
desiring to be with them again; this is conveyed in the form
of a question to express his deep feeling more effectively than
a mere statement would have done. This accounts for his earnest desire to visit them. He thus longed to see them for
there was nothing that afforded him its same immediate enjoyment, or the same substantial satisfaction as his spiritual
children in Thessalonica.]
what is our hope, or joy, or crown of glorying?--The highest point in his future was their acceptance as true and faithful Christians by the Lord Jesus at his coming.
Are not even ye, before our Lord Jesus at his coming
?-Theywouldbat fJesChriatuofs
labors, the hope of his glorying in that day. Paul frequently
calls his converts his crown of glory. "We are your glorying,
36 COMMENTARY ON [2:20 to 3:2.
even as ye also are ours, in the day of our Lord Jesus." (2

Cor. 1:14.) "Holding forth the word of life; that I may have
whereof to glory in the day of Christ, that I did not run in
vain neither labor in vain." (Phil. 2:16.)
20 For ye are our glory and our joy.--They were the fruit of
his life and labors. As an apostle of Jesus Christ, and as such
he gloried and rejoiced in them. In his mind he saw them
grow daily out of the taint of heathenism into the purity and
love of Christ. He saw them, as the discipline of God's instruction had its perfect work in them grow from babes in
Christ, and grow in the grace and in the knowledge of the
Lord, to the measure of the stature of perfect men. He saw
them presented faultless in the presence of the Lord in the
great day. To witness that spiritual transformation which he
had inaugurated carried on to completion gave the future a
greatness and a worth which made Paul's heart leap for joy.
6. HE SENDS TIMOTHY TO LEARN THE STATE OF THE
THESSALONIAN CHURCH
3:1-10
1 Wherefore when we could no longer forbear, we thought it good to be
left behind at Athens alone; 2 and sent Timothy, our brother and 3God's
3Some ancient authorities read fellow-worker with God
1 Wherefore when we could no longer forbear, we thought

it good to be left behind at Athens alone;--Paul's anxiety for
the Thessalonian Christians was so great that he could endure
the strain no longer while he was at Athens and preferred to
be left alone.
2 and sent Timothy,--[Immediately upon reaching Athens
,PaulsentwordbckManiythebr woad
escorted him "that they should come to him with all speed."
(Acts 17:15.) It is, therefore, most reasonable to suppose
that Silas and Timothy joined Paul forthwith at Athens, and
were almost as soon sent back into Macedonia--Silas to Berea
or Philippi, and Timothy to Thessalonica. This explains
Paul's being left alone. This also explains how both Timothy
and Silas came from Macedonia to Corinth. (Acts 18:5.)
"To be left behind" was a great trial to Paul's affectionate nature. Such a sacrifice may well impress the Thessalonians

minister in the 9gospel of Christ, to establish you, and to comfort you concerning your faith; 3 that no man be moved by these afflictions; for your9Gr. good tidings; see ch. 1. 5
with the strength of his love for them. He mentions this as if

it had been a great sacrifice, and it certainly was so for him.
He seems to have been in many ways dependent on the sympathy and assistance of others and of all places he ever visited
Athens was the most trying to his ardent temperament. It
was filled with idols and exceedingly religious yet it seemed
to him more hopelessly away from God than any city he had
ever visited. Never had he been left alone in a place so completely unsympathetic; never had he felt so great a gulf between the minds of others and his own; and Timothy had no
sooner gone than he made his way to Corinth.]
our brother and God's minister in the gospel of Christ
,-[PaulbestowhcmndarytilesoTmhpay
from his affection for his young fellow worker and partly to
show still further his love for the Thessalonians which enabled him to part with so dear and valuable a companion.]
to establish you, and to comfort you concerning your faith
;--The Thessalonian Christians were, at the time this Epistle
was written, with only partial gifts of the Spirit and the remembrance of what Paul had taught them when he was with
them. Paul knew they needed a fuller instruction in the completed will of God that they might be established more
strongly in the faith. The more complete their knowledge of
God's will, the better they knew how to walk in God's ways
;andthesrog mfixedthranm,
greater joy and comfort they had in doing his will. One's enjoyment of the assurance which faith gives depends on the
strength of that faith enlightened and directed by the will of
God. [Paul feared that their faith might fail under the persecution to which they were exposed. Timothy's mission was
in the interest of their faith to impress upon them that the
troubles in which they were involved were no proof that their
faith was vain and to encourage them to continue steadfast in
it.]
3 that no man be moved by these afflictions;--Their love
for Paul was so great that his afflictions unduly moved and
selves know that hereunto we are appointed. 4 For verily, when we were
with you, we told you 1beforehand that we are to suffer affliction; even as it
came to pass, and ye know. 5 For this cause I also, when I could no longer
forbear, sent that I might know your faith, lest by any means the tempter
1Or, plainly
excited them and they felt discouraged and disheartened that

Paul, the leader of the Christians, an inspired man of God
,shouldfer.[Btaliconswhepialy
refers are most likely the persecutions which began with the
establishment of the church and still continued.]
for yourselves know that hereunto we are appointed.
-[FromthevybginGodclaresthip y
may expect to be tried and therefore when trial comes they
cannot be inclined to suppose that God is forgetful of them.]
The afflictions of God's children do not result from chance
,butarehncsyoquefbinghscldr;tey
arise from the appointment and ordinance of God. We must
be conformed to Christ in his sufferings. To his disciples
Jesus said: "In the world ye have tribulation: but be of good
cheer; I have overcome the world." (John 16:33.) When the
Lord called Paul to the apostleship, he showed him how many
things he must suffer for his name's sake. (Acts 9:16.) All
the apostles suffered persecution, and, concerning Christians
in general, Paul asserts that "through many tribulations we
must enter into the kingdom of God." (Acts 14:22.)
4 For verily, when we were with you, we told you beforehand that we are to suffer affliction;--They should not have
been surprised at the consequences of their acceptance of the
gospel, for he did not withhold from them the inevitable consequences of their accepting the gospel. [There was every reason to apprehend that they would meet with opposition on account of their becoming Christians, and it was natural that
Paul should prepare their minds for it beforehand.]
even as it came to pass, and ye know.--[This refers to the
time when Paul, Silas, and Timothy were driven away from
Thessalonica, and when the church was so much agitated by
the violent opposition of the Jews. (Acts 17:5-8.)
5 For this cause I also, when I could no longer forbear, sent
that I might know your faith,--Because of their knowing of
his sufferings and the discouragement, when he could no

had tempted you, and our labor should be in vain. 6 But when Timothy
came even now unto us from you, and brought us glad tidings of your faith
longer restrain his anxiety about the effect of his sufferings on

them, he sent Timothy that he might know their fidelity, or
steadfastness in the gospel. [The word know, as it occurs
here, suggests fullness of knowledge rather than progress in
knowledge.]
lest by any means the tempter had tempted you,--[Paul had
just referred to the hindrances to his own movements that
Satan had been able to throw across his path. (2:18.) He
now writes of a more serious Satanic opposition in the temptation of the young Thessalonian church to unfaithfulness.
He is anxious lest during his absence the fierce enmity of the
Jews, either by some more violent attack on the church or by
the harassing of incessant persecution, may at length have
broken down their fidelity and faithfulness. The dangers in
which these lay besets Christians in all ages, though the form
in which it presents itself varies much.]
and our labor should be in vain.-- [Paul feared that Satan
might have succeeded in weakening their faith, and that his
labors in their behalf might therefore finally come to naught.
This recognition of the dependence of his final success upon
the steadfastness of those who became obedient to the faith
under his labors appears particularly in the following exhortation: "So then, my beloved, even as ye have always obeyed
, not as in my presence, only, but now much more in my absence, work out your own salvation with fear and trembling
;foritsGdwhkenyoubtwiladork,f
his good pleasure. Do all things without murmurings and
questionings; that ye may become blameless and harmless
,childrenofGwtubmishnedtofacrkn
perverse generation, among whom ye are seen as lights in the
world, holding forth the word of life; that I may have whereof
to glory in the day of Christ, that I did not run in vain neither
labor in vain." (Phil. 2:12-16.)]
6 But when Timothy came even now unto us from you
,-TimothyncpawSilsjonedPuatCrh(Acs
18:5), and gave him information concerning the condition of
the Thessalonian Church. The word now qualifies came, and
and love, and that ye have good remembrance of us always, longing to see
us, even as we also to see you; 7 for this cause, brethren, we were comforted
over you in all our distress and affliction through your faith:8 for now we
denotes just now. Timothy's return had been anxiously

awaited, and no sooner had he arrived and given his report
than Paul writes this affectionate and grateful Epistle.
and brought us glad tidings of your faith and love,--[The
report that Timothy brought from Thessalonica comforted
Paul in all his distress and affliction, and brought him new life
and indescribable joy. Timothy was a coworker with Paul
from the beginning of the Thessalonian Church; he was
greatly devoted to it and came at once into close contact with
its real condition and found it full of faith and love. They
were standing fast in the Lord. Their common faith had its
most signal manifestation in love; it separated them from the
world, and bound them close to each other. Faith in God and
love to him and to man are the very life of the Christian. It is
good news to faithful Christians to hear they exist in a congregation].
and that ye have good remembrance of us always,--They
remembered Paul and his teaching in love, and cherished an
affectionate regard for him, notwithstanding the efforts which
had been made to alienate their affections from him.
longing to see us, even as we also to see you;--There was
no disposition to blame him for having left them or because
he did not return to them. They were as anxious to see him
as he was to see them. [Titus brought a similar message
from Corinth to Paul while he was in Macedonia, and that
after he had written his severe first Epistle to them. (2 Cor.
7:7.) Writing from Rome, Paul expressed his longing to see
again the beloved saints at Philippi (Phil. 1:8), a longing in
which Epaphroditus, his fellow worker, shared (2:25). "For
in faith ye stand." (2 Cor. 1:24)]
7 for this cause, brethren, we were comforted over you in all
our distress and affliction through your faith:--Paul was
much comforted in his affliction with the assurance of their
strong and active faith. [Their faith was the essential point
concerning which Timothy was sent to inquire (verse 5); if
this was steadfast, all would be well. So the Lord Jesus

live, if ye stand fast in the Lord. 9 For what thanksgiving can we render
again unto God for you, for all the joy wherewith we joy for your sakes
before our God; 10 night and day praying exceedingly that we may see your
face, and may perfect that which is lacking in your faith?
prayed for Peter: "But I made supplication for thee, that thy
faith fail not." (Luke 22:32.)
8 for now we live, if ye stand fast in the Lord.--[When
Timothy came from Thessalonica he found Paul in great need
of comforting words. So extreme was his distress that he
spoke of it by implication as death. But the good report of
the faith and love of the Thessalonians and their joy and gladness brought life to him. This passage shows that Paul was a
man of a high and ardent nature, sensitive in his affections to
a high degree. His whole soul was bound up with the
churches he had founded. (2:8.) They were his spiritual
"children" (1 Cor. 4:14, 15), his "beloved and longed for, " his
"joy and crown" (Phil. 4:1). He lived for nothing else.]
9 For what thanksgiving can we render again unto God for
you,--Paul puts this question in proof of the strong declaration he had just made; the news that Timothy brought from
them was new life to him, so much so that he could find no
words sufficient to express his gratitude to God for the
abounding joy which filled his heart in thinking of them.
for all the joy wherewith we joy for your sakes before our
God;--It was a pure, holy joy which was not hindered, but
heightened, because it was in God's presence; standing in full
view of God, his exultation only swelled to a higher, stronger
degree of thanksgiving for all the joy he had received from
their steadfastness. [The condition of alarm and depression
which Paul had previously experienced made the rebound of
joy the more vivid. Only those who have suffered much
know joy in its full capacity, "as chastened, and not killed; as
sorrowful, yet always rejoicing." (2 Cor. 6:9, 10.)
10 night and day praying exceedingly that we may see your
face,--His rejoicing issued in prayer all the more constant and
earnest that he might again be with them, not in heart only
,butinperso.
and may perfect--[Since perfect means the attainment of its
ends and entire completeness in all its parts, the suffering believer should seek to be perfect in the development of charac-
ter, and entire in the discharge of the duties allotted to his

several spheres of life. When this end should be attained, he
would be lacking in nothing in Christian conduct.]
that which is lacking in your faith?--[The things that were
lacking to attain this end were not so much what was lacking
in their faith, but that which was lacking to perfect their faith.
Their faith in itself was steadfast and vigorous. Of their faith
Paul says: "Remembering without ceasing your work of faith
and labor of love and patience of hope in our Lord Jesus
Christ For from you bath sounded forth the word of
the Lord, not only in Macedonia and Achaia, but in every
place your faith to God-ward is gone forth; so that we need
not to speak anything." (1:3, 8; see also 2:13, 2 Thess. 1
3.)] The things that were lacking were the things unrevealed.
Paul had not, at the time he preached at Thessalonica, received the fullness of the will of God, or they were not capable of understanding it when he was with them. So their
faith was deficient on account of the lack of knowledge. Paul
was anxious to supply the lack lest they fall from their steadfastness. [The principal things lacking apparently concerned
their conduct, their hope, and their mutual relationship in the
church, for instruction on these points occupies the remainder
of the Epistle.]
7. PRAYER FOR THE THESSALONIANS
3:11-13
1 Now may 2our God and Father himself, and our Lord Jesus, direct our
way unto you: 12 and the Lord make you to increase and abound in love one
2Or, God himself and our Father
11 Now may our God and Father himself, and our Lord Jesus,--Paul had earnestly endeavored to visit them, but in
vain. Satan had successfully opposed him. But Paul made
his appeal to God who is overall, and to the Lord Jesus, their
Lord and his. God is mightier and wiser than Satan and his
servants, so all is well.
direct our way unto you:--[The petition is that God would
remove all obstacles so that he could come direct to them.
This prayer, though deferred, in about five years afterwards
was fulfilled in his return to Macedonia. (Acts 20:1, 3)]

toward another, and toward all men, even as we also do toward you; 13 to
the end he may establish your hearts unblamable in holiness before 3our God
and Father, at the 4coming of our Lord Jesus with all his saints.5
3Or, God and our Father
4Gr. presence. Comp. 2 Cor. 10. 10
5Many ancient authorities add Amen
12 and the Lord make you to increase and abound in love

one toward another,--Paul so loved them that he could not
rest until he had made known the full will of God to them.
[Taken together the words may be understood as increase in
love so as to abound.]
and toward all men, even as we also do toward you;--If
such earnest love that others should know the truth and be
saved was proper for the Thessalonian Christians, it is right
for Christians now. Christians then inspired with the true
spirit cannot rest without making an earnest effort to make
known the will of God to all men. [The Christian obligation
to love and to serve is not to be limited in its objects to other
Christians, nor does it in any way depend on the love or hate
that others may show. (Matt. 5:44-48.) There is no limit to
the heart's capacity for love nor to the opportunities afforded
for its exercise in daily life; hence, these repeated exhortations. (4:1, 10; 2 Thess. 3:5.)]
13 to the end he may establish your hearts unblamable in
holiness before our God and Father,--The prayer that God
would make them to increase in love toward one another and
toward all men was to the end that he might thereby establish
their hearts unblamable in holiness before God.
at the coming of our Lord Jesus with all his saints.--This
carries the thought that the heart cannot be established unblamable in holiness before God--cannot be prepared to meet
the Lord at his coming--without a heart abounding in love toward both God and man. "Love worketh no ill to his
neighbor; love therefore is the fulfilment of the law." (Rom.
13:10.) He who abounds in love must do what the law re.quires him to do, both toward God and man.
SECTION TWO
EXHORTATIONS AGAINST VICE, AND COMFORT
AND WARNINGS IN VIEW OF THE
COMING OF CHRIST
4:1 to 5:28
1. WARNINGS AGAINST IMPURITY
4:1-8
1 Finally then, brethren, we beseech and exhort you in the Lord Jesus
,thasyercivdofuhwgtalkndopesG,va
ye do walk,--that ye abound more and more. 2 For ye know what 6charge
6Gr. charges
1 Finally--[This does not imply that the letter was drawing

to a close, but it marks a transition in the subject matter.
Hindered from speaking to them by word of mouth, he writes
this Epistle to supply that which was lacking.]
then, brethren,--[As he had prayed for their growth in holiness, now he exhorts them to the same end; for the only way
to reach that condition is through obedience to the revealed
will of God.]
we beseech and exhort you in the Lord Jesus,--Paul beseeches them as a matter concerning himself and his interest
in them; he exhorts, as it concerns them and their own duty
and relation to Christ because they are Christians, that such
an appeal is addressed to them.
that, as ye received of us how ye ought to walk--Received
signifies the reception as a matter of instruction. But beside
teaching the facts of the gospel they taught its practice--what
men should do and what should be the work and effect of
their faith (1:3)--as well as what they should believe.
and to please God,--The duty of pleasing God had been emphasized in Paul's instructions, and he had set all other duties
in this light. He spoke of himself "not as pleasing men, but
God who proveth our hearts." (2:4 .) Similarly of the Jews
,hesayt"plnoGd,arectyolmn."
(2:1 5.) [Our conduct is always in everything pleasing or displeasing to him, and the earnest Christian finds in this the
highest delight in the service of God.]

we gave you through the Lord Jesus. 3 For this is the will of God. even
your sanctification, that ye abstain from fornication; 4 that each one of you
even as ye do walk,-- This he adds lest they should be

grieved by an apparent assumption on his part that they had
failed to heed his former instructions.
that ye abound more and more.-- The close relations of the
believer to Christ is the grand motive for striving after true
progress. The grace of God supplies the power; the love of
Christ brings the obligation. By all that he is to us we are
urged to be worthy of him by an even richer and fuller Christian life. [There is no finality to progressive holiness while
the believer remains on earth. Life is marked either by
growth or decay. Hence, Christians are to be "rooted and
grounded in love" (Eph. 3:17), to be "sound in faith, in love
,inpatec"(T.2:);forstheywalkinv"orde
another and toward all men, they walk so as to please God
(Eph. 5:2). To please God is the highest ambition of the true
Christian; the consciousness of pleasing him is the highest
Christian joy. But walking implies progress. Standing still
is dangerous. They must go on from strength to strength
,forgetinhsarebindpsgothe
that are before.]
2 For ye know what charge we gave you through the Lord
Jesus.-He impresses upon them that the commandments he
had given were from the Lord Jesus. Although Paul was inspired, he would not take such responsibilities on his shoulders as many uninspired men do every day. Paul would give
no direction save what Jesus gave him.
3 For this is the will of God, even your sanctification,-- All
who have entered into Christ, and have thus obligated themselves to serve him are sanctified in him.
that ye abstain from fornication;-- No man can be sanctified
or consecrated to God who does not restrain all lusts, and direct them in a lawful channel. [The foul and heathenish vice
of fornication was prevalent among the heathen and little condemned by public opinion. It was especially the great sin of
Corinth, from which Paul wrote, the patron goddess of which
city was Venus. The purity of the Thessalonian Christians
was imperiled from the condition of society around them, and
know how to possess himself of his own vessel in sanctification and honor, 5
not in the passion of lust, even as the Gentiles who know not God; 6 that no
in many cases from former unchaste habits. The temptations

to licentiousness assailing the first generation of Christians
were fearfully strong, and Paul in all his Epistles gives urgent
warnings upon this subject. The sense of purity had to be
created in men gathered out of the midst of heathen corruption.]
4 that each one of you know how to possess himself
--Everyone should know how to govern his lusts within the limits of sanctification and honor and maintain purity and selfrestraint.
of his own vessel--There can be no doubt that he employs
the term to mean body. For everyone has his own body as
his house in which he dwells. He would, therefore, have us
keep our body pure from all uncleanness. The victim of sensual passion ceases to be master of his own person--he is possessed; and those who formerly lived in heathen uncleanness
had now as Christians to possess themselves of their bodies to
win the vessel of their spiritual life and make it truly their
own, and a fit receptacle, for the redeemed and sanctified self.
(Luke 21:19.)
in sanctification and honor,--Honorably, for the one who
prostitutes his body to uncleanness covers it with infamy and
disgrace. [In marriage people are to so live that they may be
mutually conscious that with them marriage is an honorable
estate, with nothing in it that makes them ashamed, and that
it promotes their sanctification.]
5 not in the passion of lust,--Not giving way to the lusts or
to the will or tendency of unrestrained licentiousness. [Passion signifies an overpowering feeling, one to which one so
yields himself that he is borne along by evil as if he were its
passive instrument; he has lost the dignity of self-control and
is the slave of his own appetites.]
even as the Gentiles who know not God;--The Gentiles
gave way to the gratification of every lust and evil desire.
[For impurity, often in the most abandoned and revolting
forms, was a prevailing feature of pagan life at the time Paul
wrote. Of their condition, Paul says: "Wherefore God gave

man7transgres,andwronghisbrotherinthemater:becausetheLordisan
avenger in all these things, as also we 8forewarned you and testified. 7 For
7Or, overreach
8Or, told you plainly
them up in the lusts of their hearts unto uncleanness, that

their bodies should be dishonored among themselves: for that
they exchanged the truth of God for a lie, and worshipped and
served the creature rather than the Creator, who is blessed for
ever. Amen. For this cause God gave them up unto vile passions: for their women changed the natural use into that
which is against nature: and likewise also the men, leaving
the natural use of the woman, burned in their lust one toward
another, men with men working unseemliness, and receiving
in themselves that recompense of their error which was due."
(Rom. 1:24-27.) Man first denies his Creator, then, degrades
himself.]
6 that no man transgress, and wrong his brother in the matter:--This has reference to the sin of adultery. Each one
should restrain his lust within the bounds sanctified and made
honorable by God. None should go beyond what is right and
violate the marital rights of his brethren.
because the Lord is an avenger in all these things,--Paul
says: "Be not deceived; God is not mocked; for whatsoever a
man soweth, that shall he also reap. For he that soweth unto
his own flesh shall of the flesh reap corruption." (Gal. 6
:7,8.)"Forwhictngs'akemhwrtofGdupn
the sons of disobedience." (Col. 3:6.) The law of God
,wroughtinecsofthumanbdy,kescr
that we do not escape without paying the penalty. If not at
the moment, it is in the future, and with interest in premature
old age; in the torpor which succeeds the excesses of man's
prime; in the sudden breakdown under any strain put on either physical or moral courage. They are avenged in the soul.
Sensual indulgence extinguishes the capacity for feeling; the
profligate would love but cannot; all that is inspiring, elevating, redeeming in the passions is lost to him; all that remains
is the dull sense of that incalculable loss. This deadening is
one of the most terrible consequences of immorality. They
who do such things do not escape the avenging holiness of
God. Even death, the refuge to which despair so often drives,
God called us not for uncleanness, but in sanctification. 8 Therefore he that
rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you.
holds out no hope to them. Men and women of the present

age need to have impressed on them that God is an avenger of
sexual wrongs both in this world and the next.
as also we forewarned you and testified.--[On this subject
it appears that Paul at Thessalonica had spoken very plainly
and solemnly from the first.]
7 For God called us not for uncleanness,--God has not
called to practice any lewd and lascivious habits which the
Gentiles who know not God practice. The law of God alone
can hold back from degrading sins.
but in sanctification.--God constituted marriage: "Let marriage be had in honor among all, and let the bed be undefiled."
(Heb. 13:4.) He ordained that every man should have his
wife and cleave unto her alone. [The call of God was from
the first a sanctifying call for the Thessalonians, and was attended with holy influences and forbade all uncleanness.
Certainly he never intended them to live impure lives when he
called them into his own kingdom and glory. (2:12.)]
8 Therefore he that rejecteth, rejecteth not man, but God
,-God'steflviwngstobeyhmufrpct
and reverence for his will. "This is the love of God, that we
keep his commandments." (1 John 5:3.) It matters not
what a man's emotions, sympathies, and attractions may be, if
he is not willing to deny himself and reject his own wisdom
and obey the will of God, he rejects God. According to this
rule, so strongly emphasized by God, if a man do the things
commanded by God as the dictate of his own wisdom and not
as obedience to the will of God, that doing is not accepted as
service to God. The principle and test of love becomes simple
under the law of God. Whenever one will forego earthly ends
to obey, he loves God better than he loves these ends.
who giveth his Holy Spirit unto you.--God had given to his
chosen apostles his Holy Spirit that they might know the
mind of God. They delivered this mind or will of God to
men; and when they reject or set aside the teaching of the
apostles for the wisdom of man they do not reject man, but
God. All the efforts to exalt human wisdom and experience to
a rule of action for man is to reject the wisdom of God; and
those who reject God, God will reject and condemn them with
an everlasting destruction.
2. EXHORTATION TO BROTHERLY LOVE AND SOBRIETY OF
CONDUCT
4:9-12
9 But concerning love of the brethren ye have no need that one write
unto you: for ye yourselves are taught of God to love one another; 10 for
9 But concerning love of the brethren ye have no need that

one write unto you:--They already practiced brotherly love.
(3:6.) These words distinguished a remarkable characteristic of the early church. They describe how the first Christians regarded themselves as the members of one family.
They felt like the members of one household, like the nearest
kindred in one home, and in the spirit of home life they shared
their possessions. This was only possible so long as the family spirit pervaded the church. Circumstances altered the
habits of the church as it grew in numbers and spread over a
wide area. But all through Paul's Epistles the same family
affection of Christians is apparent. Love of the brethren one
for the other is a leading feature of Christianity.
for ye yourselves are taught of God to love one another
;-Theysowdtirlvbesofkndahlpues
to each other. The whole gospel taught them to love one another. As Christ loved the brethren, so in following him they
did the same. [When the gospel went abroad in the world
,twochareisfdnt-heirpsoaluynd
love for each other--attracted general attention. Amidst the
gross sensuality of heathenism, the Christian stood untainted
by indulgence of the flesh, and the utter heartlessness of heathen society, which made no provision for the poor, sick, or
the infirm and the aged. The Christians were conspicuous for
their brotherly kindness to each other. Personal purity and
brotherly love were the new and regenerating virtues which
Christ had called into existence in the midst of a dying world.

indeed ye do it toward all the brethren that are in all Macedonia. But we
exhort you, brethren, that ye abound more and more; 11 and that ye 9study
9Gr.
be ambitious.
See Rom. 15. 20 marg.
The principle of brotherly love is the very essence of Christianity. Every believer is taught of God to love the brother
who shares his faith; such is the guarantee of our own salvation. Hence, it is said: "We know that we have passed out of
death into life, because we love the brethren. He that loveth
not abideth in death." (1 John 3:14.) The brotherly love of
the apostolic church was not only visible to the world, it commended it to the world; it brought a new thing into being, a
new thing for which the world was pining. The poor in the
cities of Asia and Europe saw with wonder and joy and hope
men and women united to one another in a spiritual union
which gave scope to all their gifts for society and satisfied all
their desires for it. The churches were companies of people
where love to God and man was the prevailing sentiment
, where outward pressure often increased the inward bonds
,andwhermutlcofindsewarjoy.Mne
drawn to them by the desire to share the life of love.]
10 for indeed ye do it toward all the brethren that are in all
Macedonia.--Thessalonica was the natural center of the Macedonian churches, including Philippi and Berea, with other
congregations which had sprung up around these principal
cities. The Thessalonian Christians were using their position
and influence for the good of their brethren around them, and
thus giving the proof that they were deeply interested in the
Lord's work. Silas and Timothy had recently returned from
Macedonia (3:6; Acts 18:5), and had doubtless informed
Paul of their zeal in behalf of the brethren around them.
But we exhort you, brethren, that ye abound more and
more;--[That for which Paul had prayed (3:12) is now the
subject of an earnest exhortation. What had formerly applied
to the whole of a God-pleasing course is now applied to brotherly love. He exhorts them to seek opportunities to express
their love in brethren beyond Macedonia. Embrace in intellectual and practical interest a wider extent of the brotherhood

to be quiet, and to do your own business, and to work with your hands, even
in Christ. The present obstacle to love is selfishness or exorbitant fondness for one's own interests, for which we have all
reason to humble ourselves before God, and give love the unlimited sway of our being, so that we shall ungrudgingly delight in our brethren in Christ, seek their advancement in
Christian excellence, and help them in all ways we can.]
11 and that ye study to be quiet,--Not meddlesome, or busybodies in other people's matters. [For the word "study" the
margin has "be ambitious to be quiet." Paul here combines
words of contradictory meaning in order to give point and
force to the exhortation. The love of personal distinction was
an active influence and potent for mischief in Greek city life
;posiblytheTanwrtouchedi,anbry
symptoms of the restless and emulous spirit that afterwards
gave Paul so much trouble in Corinth. He makes it an object
in prayer: "I exhort therefore, first of all, that supplications
, prayers, intercessions, thanksgivings, be made for all men
;.thawemyldrnquiaetlf godins
and gravity." (1 Tim. 2:1, 2.) Eager and active as his own
nature was, Paul much admired this kind of a life and deemed
it ordinarily the course filled for the cultivation and development of Christian character. Though he may escape the excitements of social and political life, the Christian is exposed
to the more subtle dangers of religious excitement, always a
chief hindrance to love of the brethren; for as fever prevents
the due discharge of the functions of the body, so does excitement the healthy activities of the spirit.]
and to do your own business,--He instructs them to attend
to their own affairs, and not to interfere with the affairs of
others. This would prevent the impertinent prying into the
affairs of others, to which many are prone, and produce that
careful attention to their calling in life, which produces thrift
,orudeanpcmgtiv.TehLordqusnt
an honorable calling, and countenances idleness in no one.
[The Christian should be punctual, prompt, and energetic. "It
is as when a man, sojourning in another country, having left

as we charged you 12 that ye may walk becomingly toward them that are
without, and may have need of nothing.
his house, and given authority to his servants, to each one his
work, commanded also the porter to watch." (Mark 13:34.)]
and to work with your hands,--"Jehovah God took the man
,andputhimoegrnfEdtsiaokep
it." (Gen. 2:15.) "And unto Adam he said, Because thou
hast harkened unto the voice of thy wife, and hast eaten of the
tree, of which I commanded thee, saying, Thou shalt not eat
of it: cursed is the ground for thy sake; in toil shalt thou eat
of it all the days of thy life; thorns also and thistles shall it
bring forth to thee; and thou shalt eat the herb of the field; in
the sweat of thy face shalt thou eat bread, till thou return
unto the ground; for out of it avast thou taken: for dust thou
art, and unto dust shalt thou return." (Gen. 3:17-19.)
Labor was not the curse, mortality or death was the curse.
Labor was the antidote to the curse, as it would employ him
in the ways not hurtful.
even as we charged you;--While he was with them he commanded them to labor with their hands, and this command
had often been given to them. It is a duty that should be
taught to all Christians.
12 that ye may walk becomingly--Christians should so
excel in the common decencies and duties of life as to afford
the unbeliever no occasion to upbraid or suspect them. Paul
was ever solicitous about such matters. He says: "Walk in
wisdom toward them that are without, redeeming the time."
(Col. 4:5.) "Look therefore carefully how ye walk, not as
unwise, but as wise; redeeming the time, because the days are
evil." (Eph. 5:15, 16.) And of the domestic virtues it is said
: "In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without
the word be gained by the behavior of their wives; beholding
your chaste behavior coupled with fear." (1 Pet. 3:1, 2.)
And to the husbands he says: "Ye husbands, in like manner
,dwelithyourvsacdngtkowle,ivhnr
unto the women, as unto the weaker vessel, as being also
joint-heirs of the grace of life; to the end that your prayers be

not hindered." (3:7.)
toward them that are without,--Those who are not Christians, whether Jews or Gentiles, are without. [While they
know nothing of the spiritual blessings of the gospel (1 Cor.
2:14), they do appreciate the difference, order, and confusion
between idleness and diligence, between begging and independence. The good effects of the gospel were to be shown in
every relation with all men in daily life, lest the way of truth
should be spoken against. "And many shall follow their lascivious doings; by reason of whom the way of the truth shall
be evil spoken of." (2 Pet. 2:2.)]
and may have need of nothing.--Two purposes would be
filled by their industry: (1) allay the suspicions of those without; and (2) to be well supplied themselves. Paul limits the
labor to that which is good: "Let him that stole steal no
more: but rather let him labor, working with his hands the
thing that is good, that he may have whereof to give to him
that bath need." (Eph. 4:28.) Diligent labor in that which is
good that one may supply his own needs and those of his family, be able to pay his debts, act honestly toward others, and
have to give to those who need is the law of God. To work
the things that are good is to work at those callings which
bring good to the world. Christians are forbidden to work at
callings that bring evil.
3. CONCERNING THOSE WHO HAVE FALLEN ASLEEP
4:13-18
13 But we would not have you ignorant, brethren, concerning them that
fall asleep; that ye sorrow not, even as the rest, who have no hope. 14 For
13 But we would not have you ignorant, brethren,--[This

impressive phrase Paul employs as in Rom. 11:25 and elsewhere to call attention to a new topic concerning which he
was especially anxious for his readers to have a clear understanding.]
concerning them that fall asleep;--Some of the members
had died, and this aroused a painful fear lest such had lost
their share in the Lord's approaching advent. So vivid was
the expectation of the Lord's return that it seemed to those

newborn children of God that those dying would miss the
great hope that had been so precious to them of seeing Christ
return to raise the dead. But the glorious revelation here as
to the triumphant future of both the dead and living saints
dispelled their gloom and comforted their hearts as it has the
faithful Christians since. Death is sleep to Christians. The
Lord Jesus Christ made it the standing name for death among
believers. (Luke 8:52; John 11:11; Acts 8:1.) The expression indicates the restful effect on the child of God and also its
temporary nature. We sleep but a brief period and then rise
to renewed activity. The expression indicates the restful effects of death to the child of God and its temporary nature.
It will last no longer than Christ delays his coming. How the
word sleep must have consoled the Thessalonian mourners!
that ye sorrow not, [Not the natural sorrow over the departure of loved ones, but the sorrow of distress about their
future. They who look for no resurrection sorrow for the
dead, but Christians are not to do so. To bewail the condition
of the faithful Christian is wholly out of place, though to utter
our own grief and bewail our own loss is natural and fitting.
Grief for the loss of friends is common to all, and is not inconsistent with acceptance of the will of God, neither does it deny
the hope of the Christian. Jesus himself wept in sympathy at
the grave of Lazarus. (John 11:33-35.) Paul was apprehensive of the sorrow into which he would have been plunged had
the sickness of Epaphroditus resulted in death. (Phil. 2:27.)
The brethren at Thessalonica grieved not merely for their
loss, but they grieved also for the loss sustained, as the survivors supposed, by those of their number who had died. It
was to save them from grief on this account that the apostle
wrote, showing them that their fears were groundless.]
even as the rest,--The heathens, on the death of their relatives and friends, made a great how of excessive grief by cutting their flesh and by loud crying and lamentations.
who have no hope.--A broad characteristic of all who are
not in Christ; they have no hope' concerning the future life.
Of the unbelieving Gentiles, Paul said they are: "Strangers

if we believe that Jesus died and rose again, even so them also that are fallen
from the covenants of the promise, having no hope and without God in the world." (Eph. 2:12.)
14 For if we believe--The foundation truth of the gospel
was, and is, that all Christians believe that Jesus died and rose
again.
that Jesus--[The personal name is appropriate here, as it
reminded them that the Deliverer for whom they looked, and
who had himself undergone death, which they dreaded, was
himself a man, and that his manhood was unimpaired by his
death. It was Jesus who died and the same Jesus who rose
again. (Acts 1:11; 2:32, 36; 9:5; 1 Tim. 2:5; 2 Tim. 2:8.)
Death had not been final in his case, neither would it be in
theirs.]
died--The first cardinal point of the gospel of God concerning his Son is that he died--"who was delivered up for our
trespasses" (Rom. 4:25); "and gave himself up" (Eph. 5:25)
;"suferd(1Pt.3:8)Thisfaclwytednirc
terms. The term as used in the Scriptures refers to two
things: (1) The separation of the soul from the body and the
cessation of the functions of the body and its return to "dust."
(Gen. 3:19.) In this sense Adam's body at the age of nine
hundred thirty years died. (Gen. 5:5.) In this sense death
awaits every human being. (Heb. 9:27.) (2) The separation
of man from God. "For the mind of the flesh is death."
(Rom. 8:6.) Adam died in this sense the day he disobeyed
God. (Gen. 2:17.) The descendants of Adam are born in the
same state of separation from God. In this sense death describes the condition of all unregenerated men. (John 5:24
,25;Rom.:1-Eph25;481Jon3:.)Deathis
the opposite of life. It is definitely stated that God created
man, called him into existence (Gen. 1:27); but the Scriptures nowhere state that he will ever cease to exist. The term
"life" when used of man, as distinguished from the body
-"thearlyousftbenacl"(2Cor.5:1)-mybe
defined as conscious existence in communion with God. But
when death is used of man, and not merely of the body, it is
properly defined as conscious existence in separation from
God. All out of Christ are dead, all in Christ have life. But
asleep "in Jesus will God bring with him. 15 For this we say unto you by
Gr. through. Or, will God through Jesus
10
all, whether living or dead, equally exist and are equally conscious of existence. (Luke 16:19-31.) If death were no existence, the declaration that Jesus died would convey a
thought contradictory to the plain teaching of the Scriptures
and would obviously be untrue. Therefore, in whichever
sense it is used, it is in the Scripture viewed as the penal consequence of sin, and sinners alone are subject to death; it was
as the bearer of sin that the Lord Jesus submitted to death on
the cross. (Rom. 5:12; 1 Pet. 2:24.) And while the physical death of the Lord Jesus was of the essence of his sacrifice
, it was not the whole. It is said: "Now from the sixth hour
there was darkness over all the land until the ninth hour.
And about the ninth hour Jesus cried with a loud voice, saying, . . . My God, my God, why bast thou forsaken me?"
(Matt. 27:45, 46.) The darkness symbolized and his cry expressed the fact that he was left alone in the universe; he was
forsaken. Hence, it is that the word of consolation, "sleep, "
was not used of him in his death. Here, however, since not
expiation of sin, but the resurrection of the saints is in view
, attention is concentrated on the simple historical fact of the
physical death of the Lord Jesus. (John 19:30.)
and rose again,--That it was not possible that his Son
should be held by death is the second cardinal point in the
gospel of God concerning his Son. (Acts 2:24; Rom. 1:4; 1
Cor. 15:4.) "When he had made purification of sins, sat down
on the right hand of the Majesty on high." (Heb. 1:3.)
[This is the only place in which Paul speaks of the resurrection of the Lord Jesus as his own act. Ordinarily, he speaks
of it as the act of God. (1:10.)]
even so them also that are fallen asleep in Jesus will God
bring with him.--Jesus was the first fruits from the dead, and
the first fruits were the promise of the coming harvest when
all in Christ should come forth from the grave. [The same
gospel that carried the assurance of the death and resurrection
of the Lord carried also the assurance of the resurrection of
all who believe on him.]

the word of the Lord, that we that are alive, that are left unto the "coming
11Gr.
presence
15 For this we say unto you by the word of the Lord,--Paul

now gives the authority for this statement and shows how the
dead in Christ shall share in the glorious coming of the Lord.
By "the word of the Lord, " he evidently means a revelation
from the Lord direct to him. In what way prophets and apostles became conscious of supernatural inspiration is not revealed; but elsewhere also Paul speaks of the consciousness of
thus being moved. (Acts 18:9; 1 Cor. 7:10; Gal. 1:12; Eph.
3:3-12.) [The things to which reference is made are such as
the eye has not seen, or the ear heard, or had entered into the
heart of man; they are out of range of the natural man. The
words of Paul assert that "we say unto you by the word of
the Lord, " and thus revealed them to him who spoke them
,andcertilyhsmwodteLraughimose.
Evidently the Lord guided him to use these words, not because they were unfamiliar, but perhaps for the very purpose
of preventing him from using words that were not familiar.]
that we that are alive,--At the coming of the Lord Jesus
,belivrswd ntoclase,vhywr
then at Thessalonica, the living and the dead. But the time of
that coming has not been revealed; it is among the secret
things concerning which Jehovah has kept his own counsel.
(Deut. 29:29.) As a consequence in speaking of the coming
of the Lord, Paul sometimes associates himself with those
looking forward to resurrection (2 Cor. 4:14); sometimes to
those looking forward to change (1 Cor. 15:51, 52). It is
clear, therefore, that no conclusion can be drawn from Paul's
language as to his personal expectations. He certainly shared
in what should be the attitude of every generation of Christians--the desire for, and the expectation of, the coming of the
Lord Jesus. Throughout his life, as his Epistles clearly show
,hemaintds uetowardhglntives.
His example and his words alike teach us to be prepared to
meet death with unflinching courage, but, above all things to
look for the coming of the Lord.

of the Lord, shall in no wise precede them that are fallen asleep. 16 For the
Lord himself shall descend from heaven, with a shout, with the voice of the
that are left unto the coming of the Lord,--These words are
intended to show what is meant by the living. They were not
necessarily the then living, though there was a reasonable
hope that the Lord might come again during the lifetime of
those who would read this Epistle, but those who will be upon
the earth when the Lord comes.
shall in no wise precede them that are fallen asleep.--This
discloses that believers at the time of the Lord's second coming shall have no precedence of those that sleep. The dead in
Christ shall rise before any change of the living saints shall
take place. If there is to be any priority at all, it will be in
favor of the sleeping saints; these will be raised before anything is done for the living; they are to have the foremost
place in the glorious events of the Lord's coming. Though
dead, they are "dead in Christ"--departed "to be at home with
the Lord." (2 Cor. 5:8; Phil. 1:23.)
16 For the Lord himself shall descend from heaven,--The
Lord is now in heaven at God's right hand. (Acts 7:55; Heb.
1:3.) Thence he shall come forth. No apparition will it be
, but an actual and visible descent. The same person who ascended is he who will descend. Angels will accompany the
Lord's coming. (2 Thess. 1:7; Matt. 25:30, 31.) They will
have their part to perform in the tremendous events of the
day.
with a shout,--[This word is peculiar and distinctive. It
occurs nowhere else in the New Testament. It is used of an
officer to his troops, or by a sea captain to his crew. It confines itself to a particular class; it is addressed to a distinct
company; hence, is neither universal nor indiscriminate. It is
a signal shout to Christ's own people and to no others. It will
single out those who are asleep in Jesus Christ and pass all
others by; it will be heard and understood and obeyed by the
saints and by no others. For Paul is there dealing with Christians alone; the wicked do not enter the circle the apostle addresses. The like significant fact appears in 1 Cor. 15:35-58.
Christians only are subjects of that great call. The wicked
dead will certainly be raised and the living nations be judged.

archangel, and with the trump of God: and the dead in Christ shall rise
(John 5:28, 29; Matt. 25:31-46.) But here God's people

alone are in view. The shout singles out Christ's own dead
and quickens them into life. It is an articulate sound, for it is
the utterance of the Lord's own voice. (Matt. 24:31; John 5
25-29.) But in the passage before us God's people alone are
in view. The almighty shout singles out Christ's own from
among the dead and quickens them into life. It is not an inarticulate sound that is meant, as a peal of thunder or the loud
report of some powerful explosive, as is by some imagined; it
is an articulate sound, for it is the utterance of the Lord's own
voice. Jesus said: "Marvel not at this: for the hour cometh
,inwhcaltre ombshalrivce,nd
shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." (John 5:28, 29.) At the tomb of Lazarus
"he cried with a loud voice, Lazarus, come forth." (John 11
:43.)TheLordJsuCitwlerhvoc,ialfm
above to his sleeping people, and they shall hear and obey the
call and come forth in incorruptible and glorious bodies. At
his command they shall rise. Round this planet shall that
mighty shout ring, penetrating every grave, piercing even the
ocean's depth, and it will stir into life and call out into the
eternal fellowship of the Lord the whole vast host of the righteous dead.]
with the voice of the archangel,--[The word seems to denote, not chief angel, but chief or ruler of the angels. They
will have their part to perform in the tremendous events of
that day. The voice of the archangel may be employed to
summon the heavenly hosts and marshal the innumerable
company of the redeemed, for "they shall gather together his
elect from the four winds, from one end of heaven to the
other." (Matt. 24:31.) An army associated with royalty
gives an impression of power and grandeur. How exalted is
this divine personage whose coming is attended by such a
retinue--the marshaled legions of the skies!]
and with the trump of God:--It is God's trumpet because
employed in his heavenly service. Paul calls it "the last

first; 17 then we that are alive, that left, shall together with them be caught
trump, " and adds, "For the trumpet shall sound, and the dead
shall be raised incorruptible, and we shall be changed." (1
Cor. 15:52.) [It is "the last" because it sounds its awful peal
in connection with the end. The trumpet, like the voice of the
archangel, is but the instrument of God to accomplish his glorious purposes. Through both these the descending Lord accomplishes his sovereign will in the resurrection of his sleeping dead and the change of the living saints.]
and the dead in Christ shall rise first;--Those in Christ who
are dead shall rise and ascend before those who are alive at
his coming. [So little danger is there that those who die before the Lord comes will suffer loss; they will be the first to
share in the glad triumph of their Redeemer. Immediately
thereafter living believers will be fashioned anew in their bodies, and so made fit to dwell in Christ in glory. "Behold, I tell
you a mystery: We all shall not sleep, but we shall all be
changed, in a moment, in the twinkling of an eye, at the last
trump; for the trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed." (1 Cor. 15
51, 52.) "For our citizenship is in heaven; whence also we
wait for a Saviour, the Lord Jesus Christ: who shall fashion
anew the body of our humiliation, that it may be conformed to
the body of his glory, according to the working whereby he is
able even to subject all things unto himself." (Phil. 3:20
, 21.) Just what is in this physical transformation is not revealed; but of some things touching it we may be sure. It
will be the identical body and spirit of those then living that
will be changed. It will be so complete and perfect that while
the identity will be preserved it will be forever freed from all
that is earthly, mortal; it will be a "body of glory, " like the
glorious body of the Son of God. Incorruption and immortality will be the vesture of the saved and glorified.]
17 then we that are alive, that are left,--[The phrase of
verse 15 is here repeated, thus distinguishing as in 1 Cor. 15
:51, 52 between those living and those dead in Christ at the
time of his advent, marking the different positions in which
these two divisions of the saints will be found. Just what is
4:1
7, 18.] FIRST THESSALONIANS 61
up in the clouds, to meet the Lord in the air: and so shall we ever be with
the Lord. 18 Wherefore 1comfort one another with these words.
Or, exhort ch. 5. 11
involved in the physical transformation is not disclosed and

speculation is worse than useless.]
shall together with them be caught up in the clouds,--"Together with" implies full association. Sundered as the saints
will be the Lord's return, some in their graves, other alive
, and all scattered over the whole earth, they then shall be reunited nevermore to part.
to meet the Lord in the air:--Not heaven, not in some
sphere infinitely remote from this world, but in the upper regions of the lower atmosphere. As they ascend to meet him
their bodies "shall all be changed, in a moment, in the twinkling of an eye" (1 Cor. 15:51, 52), thus their bodies shall be
changed from natural into spiritual bodies, which, being fashioned after the likeness of his glorious body, shall be able to
endure the brightness of his presence, which those in the flesh
could not (Rev. 1:17).
and so shall we ever be with the Lord.--On the night before
his crucifixion, Jesus said to his disciples: "I go to prepare a
place for you. And if I go and prepare a place for you, I come
again, and will receive you unto myself; that where I am
,therymablso.(Jhn14:2,3)Adeprayonth
night of his betrayal: "Father, I desire that they also whom
thou hast given me be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me
before the foundation of the world." (John 17:24.)
18 Wherefore comfort one another with these words.--Because the dead shall be raised, and those who remain alive
shall be caught up in the twinkling of an eye, and because this
corruptible must put on incorruption, and this mortal must
put on immortality. When our brethren in Christ sleep, we
must "comfort one another with these words." These promises of the future resurrection to those in Christ should be
grounds of comfort to Christians when their brethren in
Christ die. It is a sleep, a rest in Christ Jesus, whence they
will come forth with new life and vigor and increasing joys.
COMMENTARY ON [4:18 to 5:2.
[What congregation is there in which there is not need of this

consolation? One needs the comfort today and another tomorrow; in proportion as we bear each other's burdens, we all
need it continually. The unseen world is perpetually opening
to receive those whom we love; but though they pass out of
sight and out of reach, it is not forever. They are still united
to Christ; and when he comes in his glory he will bring them
with him. Is it not strange to balance the greatest sorrow of
life against words? Words, we often feel, are vain and worthless; they make no difference in the pressure of grief. Of our
own words that is true; but those we have been considering
are not our own words, but the words of the Lord. His
words are living and powerful. Heaven and earth may pass
away, but they cannot pass. Let us comfort one another with
these precious words.]
4. CONCERNING THE TRUE WAY TO WATCH FOR THE
COMING OF THE LORD
5:1-11
1 But concerning the times and the seasons, brethren, ye have no need
that aught be written unto you. 2 For yourselves know perfectly that the
1 But concerning the times and the seasons, brethren, ye

have no need that aught be written unto you.--The Greek
word for times denotes space of time, that for seasons particular times. The question as to times was how long before the
Lord comes. What periods will elapse before the Lord
comes? As to seasons, what events will transpire meanwhile?
How will the course of history shape itself? These questions
naturally excited their curiosity. But they had been plainly
told that they could not know.
2 For yourselves know perfectly that the day of the Lord so
cometh as a thief in the night.--They had been taught by the
apostle that the coming of the Lord would be as a thief in the
night. This Jesus taught: "But of the day and hour knoweth
no one, not even the angels of heaven, neither the Son, but the
Father only. And as were the days of Noah, so shall be the
coming of the Son of man. For as in those days which were
before the flood they were eating and drinking, marrying and
giving in marriage, until the day that Noah entered into the

day of the Lord so cometh as a thief in the night. 3 When they are saying
,Peacndsftyhuendsrctiomhupne,astrvilupon
a woman with child; and they shall in no wise escape. 4 But ye, brethren,
ark, and they knew not until the flood came, and took them all
away; so shall be the coming of the Son of man. . . . Watch
therefore: for ye know not on what day your Lord cometh.
But know this, that if the master of the house had known in
what watch the thief was coming, he would have watched
,andwoulthvesfrdioutbeknhrg.
Therefore be ye also ready; for in an hour that ye think not
the Son of man cometh." (Matt. 24:36-44. See also 25:13
;Luke12:39,40Pt.)Noruhsemtavbn
more clearly and fully taught than that the Son of man would
come when not looked for by the world. Yet there is no question connected with the Scripture on which man bestows
more attention, and no question that they seek more earnestly
to determine. The time has been often set, and as often
proved a mistake. One, by a righteous and pure life, can be
ready for his coming. We should not only be ready for him
,butsholdaveiprngdseatlyh
day of his coming.
3 When they are saying, Peace and safety,--In the very act
of their saying, "Peace and safety"--just when men of the
world pronounce everything secure and quiet--then the thief
comes, who steals from them the possessions they imagined
safe from all attack. Such times of security are pregnant with
judgment to the wicked.
then sudden destruction cometh upon them.--[Then suddenly over them stands destruction. Without a moment's
warning ruin comes--not seen approaching, but first visible
hanging over the doomed sinner.]
as travail upon a woman with child;--This image signifies
,besidthunofedisatr,npdits
inevitableness. The point of comparison is the suddenness of
the birth pang and that of the Lord's coming.
and they shall in no wise escape.--[Instead of peace and
safety destruction surprises them; all for which they have
lived passes away; they awake, as from a deep sleep, to dis-
are not in darkness, that that day should overtake you 2as a thief: 5 for ye
are all sons of light, and sons of the day: we are not of the night, nor of
darkness; 6 so then let us not sleep, as do the rest, but let us watch and be
sober. 7 For they that sleep sleep in the night; and they that are drunken
2Some ancient authorities read as thieves
cover that their soul has no part with God. It is too late then
to think of preparing for the end; the end has come; and it is
with solemn emphasis that the apostle adds, "They shall in no
wise escape."]
4 But ye, brethren, are not in darkness, that that day should
overtake you as a thief:--This does not mean that they will
know when the Lord will come, but is an exhortation to be
always prepared, always looking, always ready that they may
not be taken by surprise, no matter when he comes.
5 for ye are all sons of light, and sons of the day:--The
light which blesses men is all concentrated in Jesus Christ.
As the light imparts new possibilities of life to those who otherwise are hopelessly in trespasses and sins, so the light of
Christ enters into the heart through faith and produces a high
spiritual order in the life that is thus begotten and sustained
,asthepolyb"ightofespl ryof
Christ. . . . Seeing it is God, that said, Light shall shine out
of darkness, who shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ." (2
Cor. 4:4-6.)
we are not of the night, nor of darkness;--To the sons of
the day, who knowing and practicing the truth as it is in
Christ, there is no night of darkness. They are always in the
light. [Paul recognizes no exceptions, no inner distinctions
,amongthebrsfcuh;altndikesofr
grace, privileges, and duties are concerned. The following exhortation shows that it was a matter of each man's free will
whether he would sustain his character as a "child of light" or
not .1
6 so then let us not sleep, as do the rest,--Since we are of
the day, let us not be careless, indifferent, or engaging in the
works of darkness. [There is a conduct appropriate to every
position. Our position as sons of light implies .a certain corresponding wakefulness. We are sons of light because we live
in Christ; it follows that we look for his appearing, and do not

are drunken in the night. 8 But let us, since we are of the day, be sober,
sleep as others may do who do not desire or expect his corning.]

but let us watch and be sober.-- [Evidently the term sober in
this connection means sober as opposed to being drunk.
Everyone would shrink from being drunk on the great occasion of the Lord's coming; yet the great day of his coming is
associated with a warning against this awful sin. The Lord
warned: "Take heed to yourselves, lest haply your hearts be
overcharged with surfeiting, and drunkenness, and cares of
this life, and that day comes on you suddenly as a snare."
(Luke 21:34.) Paul warns: "The night is far spent, and the
day is at hand: let us therefore cast off the works of darkness
,andletuspohrmfligt.Leuswakbcomingly
as in the day , not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy." (Rom. 13
:12, 13.) What horror could be more awful than to be overtaken in this state?]
7 For they that sleep sleep in the night;--The wicked, the
careless, the licentious are children of the night, and engage in
their sins in the night, when the thief will come unawares
upon them. The children of the day are those who live faithfully, always watching for the Lord's coming. He will come
to the children of the night with sudden destruction and ruin
;butohecildrnfay,wbrigdelvanc
eternal salvation. Hence, the exhortation to be faithful children of the light.
and they that are drunken are drunken in the night.
--[These words are to be taken as a simple statement of fact
-whatocursinedyxpcsoflie.Thngt
the season in which sleep and drunkenness occur; whereas the
day is the time for watchfulness and work. The Jews and
heathen considered it disgraceful for a man to be drunk in the
daytime. For this reason the Jews on the day of the Pentecost said of the apostles: "They are filled with new wine. But
Peter, standing up with the eleven, lifted up his voice, and
spake forth unto them, . . . these are not drunken, as ye suppose; seeing it is but the third hour of the day." (Acts 2:1315.)]
putting on the breastplate of faith and love; and for a helmet, the hope of
salvation. 9 For God appointed us not unto wrath, but unto the obtaining of
salvation through our Lord Jesus Christ, 10 who died for us, that, whether
8 But let us, since we are of the day, be sober,--He exhorts

those who are of the day to restrain the appetites and passions to proper limits. [While the word sober means freedom
from the influence of intoxicants, it also means freedom from
credulity and from excitability. As watch denotes alertness
,isncotbraehlgyfsp,othelari
in contrast to the excitement of drunkenness. (Eph. 5:18.)
Christian sobriety of maturer years is the result of self-control
and the study of the Scriptures.]
putting on the breastplate of faith and love;--[Of believers
in Christ the apostle says: "For ye are all sons of God
,througfainCsJe.Foramnyfuswe
baptized into Christ did put on Christ" (Gal. 3:26, 27), and he
is to "put on therefore, as God's elect, . . . a heart of compassion, kindness, lowliness, meekness, longsuffering" (Col. 3
:12), and such is to be the ordinary apparel of the Christian.
In this character he is to appear daily in the world. He, however, is enrolled as a soldier (2 Tim. 2:4), and as such has
suitable armor provided for him, and with this he is exhorted
to clothe himself (Eph. 6:11). The whole is summed up in
these words: "But put ye on the Lord Jesus Christ, and make
not provision for the flesh, to fulfil the lusts thereof" (Rom.
13:14), for the man who puts on the Lord Jesus Christ stands
both in the Christian's dress and in the Christian's panoply.]
and for a helmet, the hope of salvation.--The hope of salvation is the helmet to protect the head--a salvation, the hope of
which is to cover the heads in the day of battle.
9 For God appointed us not unto wrath,--The design of
God in sending his Son into the world was not to condemn it.
but unto the obtaining of salvation through our Lord Jesus
Christ,--Those who obtain this salvation and glory do so according to the appointment and calling of God on condition of
a willing response to that calling through Jesus Christ.
10 who died for us,--No language expresses the office of the
death of Jesus Christ so well as that used by the Holy Spirit
"All have sinned, and fall short of the glory of God; being jus-

we 3wake or sleep, we should live together with him. 11 Wherefore 4exhort
3Or, watch
4Or, comfort ch. 4. 18
tified freely by his grace through the redemption that is in

Christ Jesus; whom God sent forth to be a propritiation
,througfainsbld,tohwirgeusnbca
of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at
this present season: that he might himself be just, and the
justifier of him that bath faith in Jesus." (Rom. 3:23-26.)
That is, the blood of Christ was provided for the salvation of
all; but only those who, led by faith in God, accept the salvation provided can appropriate that salvation, or God is, by the
shedding of that blood, enabled to be just while justifying him
who believes in Jesus. This justification and the benefits
through it are conveyed to the sinner through the exercise of
faith in Christ Jesus, or through walking in the exercise of
complying with the conditions sealed by the blood of Jesus
Christ, into which he is led by faith in him. It follows then if
one's life is saved through the blood of Christ, then Christ is
entitled to that life, and man can approach God only through
and by virtue of the blood with which he was purchased. He
must come to God as the servant of Christ who has redeemed
him.
that, whether we wake or sleep, we should live together
with him.--[This refers to the anxieties of the Thessalonian
Christians regarding their deceased brethren. He assures
them that the very object of Christ in dying was to secure to
his people a life which no death could interrupt or destroy.
Those who have died before his second coming suffer no disadvantage, for he has secured that whether we wake or sleep
--live or die--we should live with him. If we live in the flesh
,weartolivbyfhneSoGd;wartlivebyhs
grace, under his protection, in his body--the church. If we
die, we die unto him, and in some way he reveals himself as
nearer to us than when we live here on earth. Thus Paul
says: "But I am in a strait betwixt the two, having the desire
to depart and be with Christ; for it is very far better." (Phil.
1:23.)]

one another, and build each other up, even as also ye do.
11 Wherefore exhort one another, and build each other up

,--Because Jesus died that all might live with him, we should
encourage, edify, and strengthen one another to continue in
the way of life and peace. [It remains with us to watch and
be sober; to arm ourselves with faith, love, and hope. Paul
says: "Set your mind on the things that are above, not on the
things that are upon the earth." (Col. 3:2.) It is left to us
as Christians to assist each other in the appropriation and application of these great truths.]
even as also ye do.--[In this new spirit each member

sought the welfare of his fellow Christian, not on stated occasions, but as opportunity afforded; and not in any formal way
,butasfromhe,ualizngthemraions
that exist between those who are members of the one body
(Rom. 12:5), and thus giving effectual expression to the
unity of all in Christ.]
5. EXHORTATION TO ORDERLY LIVING AND DUE
PERFORMANCE OF SOCIAL AND
SPIRITUAL DUTIES
5:12-22
12 But we beseech you, brethren, to know them that labor among you
,andreovyuithLd,anmoisyu;13dtemh
12 But we beseech you, brethren, to know them that labor

among you,--To labor is the ordinary expression of Paul for
such work as he himself did. Perhaps it refers to the giving
of that regular and connected instruction in the truth which
followed faith and baptism. It covers everything that could
be of service to the church or any of its members. Paul says
"Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have
set themselves to minister unto the saints), that ye also be in
subjection unto such, and to every one that helpeth in the
work and laboreth." (1 Cor. 16:15, 16.) Those who labor
are not necessarily elders or deacons; for some of the best
workers in the church are not elders or deacons.
and are over you in the Lord,--They were not over them in
worldly affairs, but in things pertaining to the Lord.

exceeding highly in love for their work's sake. Be at peace among yourselves. 14 And we exhort you, brethren, admonish the disorderly, encourage
and admonish you;--[Admonition is a somewhat severe

word; it means to speak to one about his conduct, reminding
him of what he seems to have forgotten, and of what is
rightly expected of him. Admonition differs from remonstrance in that the former is warning based on instruction; the
latter may be little more than expostulation. Eli remonstrated
with his sons (1 Sam. 2:24), but failed to admonish them.
We are admonished (1 Cor. 10:11) so to minister the word of
God that they shall depart from unrighteousness (2 Tim. 2
:19).]
13 and to esteem them exceeding highly in love for their
work's sake.--The Bible deals but little in mere sentiment of
feeling. It demands action and deeds that flow from kindly
feelings and loving hearts, faith made perfect by works. So
the esteem must show itself in deeds of kindness and helpfulness in whatsoever they need or will aid them in their work.
It involves both moral and material support. [Thus not personal affinity, but actual service rendered to the Lord in labors among his people is the ground on which believers are to
hold their brethren in loving regard.]
Be at peace among yourselves.--Christians must cultivate a
spirit of peace and harmony among themselves. [This instruction suitably follows the foregoing admonitions. They
were not to quarrel with those over them nor let their actions
produce a factious spirit. The church was new among them
and brought them into new and delicate relations with persons of various educational advantages and habits; there were
difficulties and great need of patience and forbearance; but the
order that they live in peace was somewhat modified by these
additional words: "If it be possible, as much as in you lieth
;be at peace with all men" (Rom. 12:18), but not intended to
excuse any evasion of the plain obligation imposed by the
command, but throws the responsibility on every believer who
does not hold himself in obedience to the command.]
14 And we exhort you, brethren, admonish the disorderly
,--It is the duty of Christians, as members of the church, to
help one another to a better and more faithful and holy life.
the fainthearted, support the weak, be longsuffering toward all. 15 See that
[The disorderly are those who fall short of the Christian standard or who violate the laws of the Lord by irregularities of
any kind. Any Christian who sees any walking disorderly has
a right to admonish them; it is laid upon him as a sacred duty
tenderly and earnestly to do so. We are too much afraid of
giving offense and too little afraid of allowing sin to run its
course. Which is more godlike: to speak to the one who has
been disorderly or say nothing at all to him, but talk about
what we find to censure in him to everyone who will listen to
us, dealing freely behind his back with things we dare not
speak to his face? Surely admonition is better than gossip
;evniftsmordcul, eChristk.Imayb
that our own conduct shuts our mouths or at least exposes us
to a rude retort; but unaffected humility and devotion to God
can overcome that.]
encourage the fainthearted,--This refers to those who are
easily disheartened and discouraged. They lack the energy
and boldness in which the disorderly abound. They require
constraint as the others require restraint. Sensitiveness to
criticism, dread of persecution, a sense of failure to follow the
will of the Lord, apprehensiveness concerning the future are
among the causes that produce faintness of heart.
support the weak,--Those without spiritual strength, the
weak in faith and conscience who do not go forward. It is
very conceivable that in so young a church there were yet
people, who, like children, easily stumbled. We must hold on
to them, not expect or leave them to stand alone. "Now we
that are strong ought to bear the infirmities of the weak, and
not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying." (Rom. 15:1.)
be longsuffering toward all.--[Long-suffering is the quality
of self-restraint in the face of provocation which does not
hastily retaliate nor promptly punish; it is the opposite of
anger and is associated with mercy and used of God. (Ex. 34
:6; 1 Pet. 3:20.) Christians must learn to be patient, forbearing, persevering, not easily discouraged in helping all men in
their weakness and trials.]

none render unto any one evil for evil; but always follow after that which is
good, one toward another, and towards all. 16 Rejoice always; 17 pray
without ceasing; 18 in everything give thanks: for this is the will of God in
15 See that none render unto any one evil for evil;--The essential temper of Christ is not to render evil for evil; he did
not take vengeance. "For hereunto were ye called: because
Christ also suffered for you, leaving you an example, that ye
should follow his steps; . . . who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." (1 Pet. 2
:21-23.)
but always follow after that which is good, one toward another,--The same spirit of love, forbearance, kindness, returning good for evil, that shone so brightly in the Son of God
, must exist in the life and bearing of Christians toward one another.
and toward all.--God requires Christians to maintain and
manifest this spirit for their own good, and as Christ's disciples may show his spirit and commend his religion to the
world.
16 Rejoice always;--Christians with the blessings and protection of God here on earth, with his everlasting arms underneath them, and with the glories of the eternal world opened
to them, should rejoice always. [Paul had learned, and
taught the secret, that in sorrow and suffering endured for
Christ's sake there is hidden a new spring of joy.]
17 pray without ceasing;--Feeling his own weakness, his
shortcomings, and his dependence upon God, the child of God
cannot otherwise than pray earnestly and fervently for the
help of God in all the difficulties, temptations, and trials of
life. He realizes his own weakness and infirmities, and God's
power and goodness, and he cannot do otherwise than pray.
A spirit of prayer and devotion should be so cultivated and
maintained in the Christian's heart that will make every breath
he draws fragrant with the odor of prayer. [If prayer is thus
combined with all our works, we shall find that it wastes no
time, though it fills all. Certainly it is not an easy practice to
begin, that of praying without ceasing. It is so natural for us
not to pray that we perpetually forget and undertake this or
72 COMMENTARY ON [5:1y, 18.

Christ Jesus to you-ward. 19 Quench not the Spirit; 20 despise not proph-
that without God. But surely we get reminders enough that

this omission of prayer is a mistake. Failure, loss temper, absence of joy, weariness, and discouragement are its fruits
,whilepraybngsuthofailejyndsrgthof
God. The apostle himself knew that to pray without ceasing
requires an extraordinary effort; and in the only passages in
which he urges it, he combines it with the duties of watchfulness and persistence. (Eph. 6:15; Col. 4:2; Rom. 12:12.)
We must be on our guard that the occasion for prayer does
not escape us, and we must take care not to be wearied with
this incessant reference of everything to God.]
18 in everything give thanks:--The Christian, realizing
what God in Christ has done for him and the world, and how
transcendently greater are the glories of the eternal world
than all the sorrows and misfortunes of this evil world, that
amid the deepest misfortunes of earth, lifts his heart in praise
and thanksgiving to God. [Failure in thanksgiving for blessings enjoyed is evidence of the alienation of man from God
(Rom. 1:21); thanksgiving under circumstances of adversity
and sorrow was characteristic of the Lord Jesus. When the
people of certain cities rejected him, he answered and said: "I
thank thee, O Father, Lord of heaven and earth, that thou
didst hide these things from the wise and understanding, and
didst reveal them unto babes: yea, Father, for so it was wellpleasing in thy sight." (Matt. 11:25, 26.) And when he
gave thanks for the bread, the symbol of his death, he knew
that in his adversities the will of the Father was being accomplished.]
for this is the will of God--To do the will of God is to yield
ourselves to the accomplishment of his design for us.
in Christ Jesus--The servants of God are to do the will of
God as expressed in the life of Christ Jesus in his submission
to God, which made his heart glad even in the face of death.
(Psalm 16:7-11.) [He not only taught his disciples to rejoice
(Matt. 5:12), pray (Luke 11:1-13), and to give thanks (John
6:11-23); but he was the perfect example of all these things
(Acts 1:1). His conduct (John 6:38; Heb. 10:7, 9) and his
message (John 17:8, 14) together were the revelation of the

esyings; 21 5prove all things; hold fast that which is good; 22 abstain
from every form of evil.
Many ancient authorities insert but
will of God to the world, and in these things Paul could say
"Be ye imitators of me, even as I also am of Christ" (1 Cor.
11:1). For as to rejoicing (2 Cor. 6:10; 7:4), prayer (Phil.
1:9), and thanksgiving (2 Cor. 2:14) they were all expressed
in his daily life.]
to you-ward.--[God not only desires that these things shall
be in his children, but what is taught them may be made effectual in their daily conduct. To this end the apostle says
"So then, my beloved, even as ye have always obeyed, not as
in my presence only, but now much more in my absence, work
out your own salvation with fear and trembling; for it is God
who worketh in you both to will and to work, for his good
pleasure." (Phil. 2:12, 13.)]
19 Quench not the Spirit;--The spirit dwells within the
Christian and rises within him. It is likened to a fire burning
within him, and is not to be quenched. Not to be restrained
,butispromngaebflwd.Wqunchat
dwells within and rises up within us. We resist what approaches us from without. The Christian is warned not to
quench the spirit that dwells within. The sinner is warned
not to resist the Spirit which appeals to him from without.
20 despise not prophesyings;--Prophesying originally
meant foretelling future events. It came to mean, in process
of time, any kind of teaching by supernatural gifts. These
teachers could often teach by the spirit, but were not able to
work miracles to prove it. Under cloak of spiritual gifts false
teachers came in and the disciples were in danger of rejecting
and despising all claims to spiritual gifts of the lower order.
Paul tells them here not to despise these teachers or their
teaching.
21 prove all things;--Instead of rejecting these teachings
claiming to be spiritual, they were to prove or test all. The
test was: "If any man thinketh himself to be a prophet, or
spiritual, let him take knowledge of the things which I write
unto you, that they are the commandment of the Lord." (1
Cor. 14:37.) Conformity in his teachings and prophesyings
to the teachings and writings of the apostles was the test by

which all claims of prophetic power or spiritual gifts of any
description must be decided. If the person did not teach according to the standard, he was to be rejected. If we relax a
constant watchfulness and a free discussion of all practical
principles taught, before we are aware of it the faith of the
church will be perverted by false teachings, and its life corrupted by sinful practices. "Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking
whom he may devour." (1 Pet. 5:8.)
hold fast that which is good;--Lay hold to that which is
good and beneficial in its effects. Those who do so "are such
as in an honest and good heart, having heard the word, hold it
fast, and bring forth fruit with patience." (Luke 8:15.)
[The connection is the same as: "I pray, that your love may
abound yet more and more in knowledge and all discernment
;sothayemprvthingsaexcl;thy
may be sincere and void of offence unto the day of Christ
;beingfldwthrusoigen,whcar
through Jesus Christ, unto the glory and praise of God."
(Phil. 1:9-11.)]
22 abstain from every form of evil.--They were not only to
abstain from doing evil, but from the "form of evil"--the likeness of evil. This accords with: "Let not then your good be
evil spoken of." (Rom. 14:16.) Do not do good in such a
way as to make people think you rendered evil purposes.
This is frequently done. Some people do many good things in
such a way that others think they are actuated by evil motives
and sinister designs.
6. THE APOSTLE'S PRAYER FOR THE THESSALONIANS
5:23, 24
23 And the God of peace himself sanctify you wholly; and may your spirit
23 And the God of peace himself sanctify you wholly;--The

object and purpose of God is to build up a community on
earth, recognizing him as the only and supreme Ruler that
will in all things be governed by his laws and animated by his
Spirit. God gives assurance that such a community would
bring the highest degree of happiness to every member and

and soul and body be preserved entire, without blame at the 6coming of our
6Gr. presence
confer the highest benefit on the world as well as bring the

greatest honor to God that is possible to man in the flesh and
eternal glory in the future. But few of those who profess to
be his children believe this. We by our actions show plainly
that we disbelieve it; we refuse to use our time, talent, and
means as God directs. What we have belongs to God; he
lends it to us here for a time to use for his honor and our
good. If we use it wisely and well, as he directs, when we
have proved our worthiness, he will give us eternal possessions as our own. The Savior said: "He that is faithful in a
very little is faithful also in much: and he that is unrighteous
in a very little is unrighteous also in much. If therefore ye
have not been faithful in the unrighteous mammon, who will
commit to your trust the true riches? And if ye have not
been faithful in that which is another's, who will give you that
which is your own?" (Luke 16:10-12.) What we have here
is loaned us by the Lord; what will be given to us in the future will be our own forever.
and may your spirit and soul and body be preserved entire
,--The body is the fleshly part of man in which the soul or
spirit dwells. The Bible makes no distinction between the
soul and the spirit. The terms are used interchangeably and
refer to the spiritual entity that dwells in the fleshly body and
makes that body a man. The two words are used probably five
hundred or more times in the Bible. In this instance they are
used together, but as meaning the same thing. Paul, to
strengthen his saying and to fully cover the ground, often
used several words meaning much the same to give force and
breadth to his expression. In this same Epistle are two other
examples: "Ye are witnesses, and God also, how holily and
righteously and unblamably we behaved ourselves toward you
that believe." (2:10.) Here are three words with hardly a
distinction in meaning to express the purity of his life and its
worthiness to be followed by them. Again: "For what is our
hope, or joy, or crown of glorying?" (2:19.) These words
did not refer to distinct things or feelings. Then the lexicons
Lord Jesus Christ. 24 Faithful is he that calleth you, who will also do it.
define soul as spirit and spirit as soul showing that they are so
used by all scholars. The body is the fleshly part of man in
which the soul or spirit dwells. Life on earth is the union of
the soul or spirit with the material body; the two combined
constitute the living being or person as we see and behold
him. Death is the separation of the soul, or spirit, from the
material body; so this loses its vitality and crumbles into
dust.
without blame at the coming of our Lord Jesus Christ.
-[Hepraysth mbefoundrlamthecoing
of the Lord, when the saints and their works "shall be made
manifest" (1 Cor. 3:13) before the judgment seat of Christ.
Thus they were to be without blame not merely in conduct
before men, but in heart before the Lord himself.]
24 Faithful is he that calleth you,--God had called them
into the service of the Lord Jesus Christ through the gospel
that had been preached unto them. [In making promises God
does not lie or repent of them when made (Rom. 11:29), but
fulfills them all in his own time (1 Tim. 6:15). Because of
his faithfulness believers are encouraged to confess their sins
with the promise that "he is faithful and righteous to forgive
us our sins, and to cleanse us from all unrighteousness." (1
John 1:9.)]
who will also do it.--He was faithful and would so sanctify
and preserve them blameless unto the coming of Jesus Christ.
He promised to keep them only as they walked in his ways.
When they did it, he was faithful to make good his promise.
7. PERSONAL INJUNCTIONS AND BENEDICTION
5:25-28
25 Brethren, pray for us.'
'Some ancient authorities add also
25 Brethren, pray for us.--We learn how Paul esteemed

prayer by the constancy with which he prayed for others
;howearnst ikghepraysofCitnh
own behalf. If an inspired apostle like Paul felt the constant

26 Salute all the brethren with a holy kiss. 27 I adjure you by the Lord
that this epistle be read unto all the 9brethren.
9Many ancient authorities insert holy
need of the prayers of others, that he might be able to stand

,bestadfinhru,beoldtachweil
of God to man, how much more do Christians of today need
the help and strength that comes through the prayers of others in their behalf!
26 Salute all the brethren with a holy kiss.--The kiss was
the common salutation in the East. The kiss was not ordained
by God as a method of salutation. It was found and regulated. The direction was when you greet one another with a
kiss, let it be holy, not a lascivious or lust-exciting kiss.
27 I adjure you by the Lord that this epistle be read unto
all the brethren.--Why it was necessary to make this request
is a little strange. Perhaps then as now, some were not
highly esteemed and were neglected, and he wished all, the
least as well as the greatest, to have the benefit of his teaching. [There is no secret code in Christianity, no mystery for
the initiated few. All God's spiritual gifts are intended for all
God's children. Paul had a message from God to deliver (4
:15) to all the saints, and each individual believer was, personally and directly, responsible to God for his own hearing
and understanding of that message, and for his own obedience
to it. There were distracting influences among the saints (2
Thess. 2:3). Some lightly accepted untested teachings, some
set prophecy altogether at nought (5:19-22); some impatient
with the disorderly (5:14); some may have been so overwhelmed with sorrow as to forsake the assembling of the
saints (4:13-18). To help such the Epistle had been written
,butonlyhsewadritcoulpfby.Ths
garbled reports of its contents might be circulated, and the
authority of the apostle claimed for teachings and practices he
had not sanctioned. And if Timothy had reported that some
were already misusing his name, and pretending to have his
authority for their statements, as was certainly the case afterwards (2 Thess. 2:2), the public reading of what he had written would be the best cure for the mischief, and the best preventive of its recurrence.]
28 The grace of our Lord Jesus Christ be with you.
28 The grace of our Lord Jesus Christ be with you.--[This

contains all spiritual good that one Christian can wish another. Such grace is with us, when it constantly attends us
,whenitformsaphewbrt,ligywhc
we see, the guiding and sustaining influence of our whole
lives.]
COMMENTARY ON
THE SECOND EPISTLE TO THE
THESSALONIANS
CONTENTS.
Page
INTRODUCTION 83
SECTION ONE
RETROSPECTIVE VIEW (1:1-12) 85
1. Salutation (1:1, 2) 85
2. Thanksgiving for the steadfastness they had displayed under continual persecution (1:3-12) 85
SECTION TWO
THE LORD'S COMING TO BE PRECEDED BY THE LAWLESS
ONE (2:1-17) 94
1. Warning against supposing that the day of the Lord is now
present (2:1-12) 94
2. Renewed thanksgiving on their behalf and prayer for their comfort and hope (2:13-17) 101
SECTION THREE
HORTATORY (3:1-18) 105
1. Requests prayers for himself (3:1-5) 105
2. Divers exhortations, autographic attestation, and benediction (3:
6-18)
108
APPENDIX
INDEX
305
311
INTRODUCTION TO THE SECOND THESSALONIAN EPISTLE

I. OCCASION AND DESIGN OF THE EPISTLE
The persons to whom this Epistle was written--"the church

of the Thessalonians in God our Father and the Lord Jesus
Christ." In order to understand it, we must ascertain the
condition of the church when it was written. Paul had been
compelled to leave the Thessalonian Christians only partially
instructed in the gospel of Christ. He had written them an
Epistle to correct abuses and to supply what was lacking in
their understanding of the gospel. (1 Thess. 3:10.) The intelligence brought back to Paul by the bearer of the Epistle or
through some other channel was the reason why it was written. He thus received a good report of the Thessalonians
,andwsebltoxprhijyandkfulestoG
that their faith grew exceedingly, and the love of everyone toward each other abounded. (1:3.) But still the erroneous
views concerning the coming of the Lord and the consequent
disorders to which he had called attention had rather increased than diminished. The Lord Jesus Christ had ascended to heaven about twenty years before, and had promised to return at an uncertain date, and therefore nothing was
more natural than the church in general should have expected
an early return.
Various circumstances, both in the church and in the world
,heigtndxpcao.Suhviewfnmdat
coming of the Lord had taken possession of the minds of the
Thessalonian Christians. Their deceased relatives who, they
thought, would lose all the benefits occurring at the Lord's
coming, had indeed been assuaged by the former Epistle, but
the expectation of the immediate coming of the Lord had
grown in strength. They, it would seem, from misapprehending some passages of the first Epistle that the day of Christ's
coming was at hand. (2:2.) Mistaken and enthusiastic men
had also nourished this deception by appealing to visions and
to the traditionary sayings of the apostle; and it would even
appear that an epistle had been forged in the name of the
apostle. The church was thrown into a state of wild excite-
84 INTRODUCTION
ment; an impatient and fanatical longing for the instant when
Christ would come seized upon one portion, while fear and
consternation at the awfulness of the event overwhelmed another. The consequence was that many of the Thessalonians
were neglecting their secular business and living idle and useless lives, conceiving that there was no use of working in a
world which was soon to be destroyed or of performing the
duties belonging to a state of things which was soon to terminate. Their only duty they felt was to be in readiness for the
immediate coming of the Lord.
Accordingly, the design of the apostle in writing the Epistle
was to correct the error which the Thessalonians entertained
concerning the immediate coming of the Lord, and to correct
those abuses to which that error had given rise. The main
object of Paul was to warn the Thessalonians against thinking that the day of the Lord was just at hand. He reminds
them of his former instructions on this point and tells them
that a series of events--the manifestation and destruction of
the man of sin--would intervene. "Now we beseech you
, brethren, touching the coming of our Lord Jesus Christ, and
our gathering together unto him; to the end that ye be not
quickly shaken from your mind, nor yet be troubled, either by
spirit, or by word, or by epistle as from us, as that the day of
the Lord is just at hand." And along with this correction of
error was the correction of disorders occasioned by it. There
were among the Thessalonians some who walked disorderly
,thaworkednlbut syodie;h nj
to return to their employment, and "that with quietness they
work, and eat their own bread." (3:10-12.)
II. TIME AND PLACE OF WRITING
This Epistle evidently was written at Corinth not long
after the first, most likely in the latter part of the year 53.
COMMENTARY ON THE SECOND EPISTLE TO

THE THESSALONIANS
SECTION ONE
RETROSPECTIVE VIEW
1:1-12
1. SALUTATION AND GREETING
1:1 2
1 Paul, and Silvanus, and Timothy, unto the church of the Thessalonians
in God our Father and the Lord Jesus Christ; 2 Grace to you and peace
from God the Father and the Lord Jesus Christ.
1 Paul, and Silvanus, and Timothy, unto the church of the

Thessalonians in God our Father and the Lord Jesus Christ
;2GracetoyundpfmGotheFarndLo
Jesus Christ.--This Epistle was written a short time after the
first, and as Sylvanus and Timothy were still with him at Corinth, he joins their names with his, because they were well
known to the church in Thessalonica.
2. THANKSGIVING FOR THE STEADFASTNESS THEY HAD
DISPLAYED UNDER CONTINUAL PERSECUTION
1:3-12
3 We are bound to give thanks to God always for you, brethren, even as
it is meet, for that your faith groweth exceedingly, and the love of each one
3 We are bound to give thanks to God always for you

,brethn-[Pauldpye:"NowmaurGdnFthe
himself, and our Lord Jesus, . . . make you to increase and
abound in love one toward another, and toward all men, even
as we also do toward you; to the end he may establish your
hearts unblamable in holiness before our God and Father" (1
Thess. 3:11-13). Here he acknowledges that his prayers
were answered and that he regarded himself as much bound
to thank him for answering his prayers as he was to make
known to God his requests. In this we have an instance of
the value and efficacy of intercessory prayer, and of the aid we
may render our brethren by intercessions in their behalf.]
even as it is meet,--[It was right, on the ground of fitness
,thalborsudew(1Tim:57,8)andspu-
of you all toward one another aboundeth; 4 so that we ourselves glory in
you in the churches of God for your 1patience and faith in all your persecu1Or,
stedfastness
ished (Luke 23:15; Rev. 16:6). It was fitting for Paul to

thank God for the preservation and development of the Thessalonian Church, for it was not to be credited to Paul and his
fellow laborers, nor to the converts themselves, nor to those
who labored among them, but to the goodness and power of
God, and to him he gave thanks.]
for that your faith groweth exceedingly,--Faith was the
plant that sprang from the seed--the word of God--sown in
the heart. Paul says: "I planted, Apollos watered; but God
gave the increase." (1 Cor. 3:6.) Paul first preached at Corinth, Apollos afterwards came and encouraged and exhorted
them to continue faithful and persevere in the begun course.
This corresponded to watering the plant, and as a result of the
seed planted in the heart, and the watering done by Apollos
, God gave the increase--the fruit of a holy, earnest, and consecrated life devoted to God. Faith grows from the very first
reception of the word of God in the heart to the strong assurance of knowledge gained through a faithful walk with God.
and the love of each one of you all toward one another
aboundeth;--As the result of the growth of faith in God, their
love toward each other abounded more and more. Faith in
God makes man love his fellow man. True love to our fellow
man is shown by helpfulness rendered to him. As faith grows
the love to one another abounds more and more abundantly.
Our willingness and anxiety to do good to others is the measure of our real faith in God. If our love to man is not active
and self-sacrificing, our faith in God is weak and lifeless.
4 so that we ourselves glory in you in the churches of God
--This improvement in the faith and love of the Thessalonian
brethren caused Paul to glory in them to the other churches
in the neighborhood of Corinth such as Cenchrea (Rom. 16
:1) or by letter in those farther away. He was possibly thinking of more distant churches--those of Judea and of Syria
,withomeaslkyincorepd.[Itsal
times right and profitable that the vigor and prosperity of one
1:4, 5.] SECOND THESSALONIANS 87

tions and in the afflictions which ye endure; 5 which is a manifest token of
the righteous judgment of God; to the end that ye may be counted worthy of
the kingdom of God, for which ye also suffer:6 if so be that it is a righteous
church should be known in all, both for their rebuke and for
their encouragement; but it was eminently so in apostolic
times when churches situated amidst a heathen population
must have felt isolated and forlorn.]
for your patience and faith--Their patience, perseverance
,anduflterigh mdstofeprcuinad
troubles that had come upon them (Acts 17:5-9; 1 Thess. 2
14-16) shows that they suffered great affliction on account of
their faith in the Lord Jesus Christ. [Faith and patience are
two distinct Christian graces; but the one upholds the other
;patiencsrghfatbecusi hnato;d
faith strengthens patience because faith is the evidence of the
unseen reward of endurance.]
in all your persecutions and in the afflictions which ye endure;--Persecution implies active personal enemies and describes their hostile actions toward others; afflictions are the
various kinds of injury to body and mind suffered by those
who are persecuted.
5 which is a manifest token of the righteous judgment of
God;--The persecution brought upon them was a clear sign of
the righteous judgment of God that he might test and try
them and prove them worthy to receive the blessings of the
kingdom of God. [Such affliction is viewed not only as a special privilege granted to the believer but as an unmistakable
token of his acceptance with God--that he is to share Christ's
exaltation and glory at his coming.]
to the end that ye may be counted worthy of the kingdom
of God,--[Their sufferings served another purpose; they were
not only suggestive of the judgment to come they were also
disciplinary. They are intended to make those who endured
them meet for the inheritance of the saints.]
for which ye also suffer:--Until the power of the gospel
came into their hearts, they were incapable of such endurance.
That they had patiently endured and their faith had not failed
was proof of the new life and an assurance that God would
vindicate himself and them. Thereby all thoughts of ven-
COMMENTARY ON [1:5-7.
thing with God to recompense affliction to them that afflict you, 7 and to you
that are afflicted rest with us, at the revelation of the Lord Jesus from
heaven with the angels of his power in flaming fire, 8 rendering vengeance to
geance were banished and a solemn sense of submission to

God's will was encouraged.] It is a blessing to man to try
and to test him and prove his worthiness for the kingdom of
God.
6 if so be that it is a righteous thing with God to recompense affliction to them that afflict you,--While God permitted them to suffer persecution as a means of testing and
strengthening their faith and love, he recompensed tribulation
on those who troubled them. God uses wicked men to try the
faith and love of his servants, to test their worthiness, and
then so orders that these wicked persecutors are punished for
the evil they brought on his servants. God works in and
through his people and overrules and controls the courses of
the wicked.
7 and to you that are afflicted rest with us,--God recompenses evil to the wicked who trouble his children, but will give
to those who suffer evil rest with the chosen apostles of Jesus
Christ. [Though Paul's absence prevented him sharing their
gifts, he was not therefore exempt from affliction. (1 Thess.
3:3, 4, 10, 11.) The prospect of its early satisfaction had
faded indeed, but their reunion was assured notwithstanding
its delay. Here he associated himself and them who will be
alive on the earth at that time, and associated himself with
those who would pass away before it. (2 Cor. 4:14; 1 Thess.
4:15.) The subject immediately before his mind was not the
rest of the saints, but the retribution of God on their persecutor. I
at the revelation of the Lord Jesus from heaven--When the
Lord Jesus shall come from heaven in visible form, it will be a
revelation, a manifestation of the Lord Jesus before unseen.
"Behold, he cometh with the clouds; and every eye shall see
him, and they that pierced him; and all the tribes of the earth
shall mourn over him." (Rev. 1:7.)
with the angels of his power--The angels of exalted rank
and glory will accompany him. Their presence suits the majesty in which "he cometh in the glory of his Father with the

them that know not God, and to them that obey not the 2gospel of our Lord
2Gr. good tidings: and so elsewhere. See marginal note on Mt. 4. 23
holy angels." (Mark 8:38.) They are frequently associated

with Christ in connection with his redemptive and mediatorial
work. They announced his birth (Luke 2:8-14), resurrection
(Matt. 28:2-6), and return (Acts 1:10); they minister to him
after his temptation (Matt. 4:11) and in Gethsemane (Luke
22:43); they will attend him at his return to judgment (Matt.
16:27). In that day they will be called upon to worship him.
(Heb. 1:6.)
in flaming fire,--[God is described in the Old Testament as
a consuming fire, and especially his coming to judgment is described as a coming in fire. (Ex. 3:2; Dan. 7:9, 10.) What
is there ascribed to God is here transferred to Christ. (1 Cor.
3:13.) The additional clause accordingly serves for a further
exaltation of the majesty and glory in which Christ will return.]
8 rendering vengeance to them that know not God,--He
will send his angels to execute his wrath on all who know not
God. [This has reference to the Gentiles who gave way to
the gratification of every lust and evil desire. In speaking of
heathenism, Paul declares that this ignorance of God was willful, that idolatry was the outcome of ungodliness, and that its
wickedness was shown by the horrible depravity of morals it
produced. It was, therefore, culpable in the highest degree
and merited vengeance, being the ignorance of men who "refused to have God in their knowledge, God gave them up unto
a reprobate mind, to do those things which are not fitting
; being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent
, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God
,thaeyprcisuhtngaeworyfdth,n
only do the same, but also consent with them that practise
them." (Rom. 1:28-32.) Such is the sentence that Paul
pronounces on heathenism in view of its general character and
Jesus: 9 who shall suffer punishment, eves eternal destruction from the face
of the Lord and from the glory of his might, 10 when he shall come to be
fruits. In this Paul had before his mind those Gentiles who
refused the knowledge of God and showed their hatred toward
his children.]
and to them that obey not the gospel of our Lord Jesus
:-[Thesarl,wtJoGenils,whmtgope
of Christ is brought and who reject the message. Obedience
is faith in practice, the submission of heart and life to the demands of the gospel of Christ. This is what such men refuse.
This warning echoes that of Christ concerning all who are
brought face to face with the gospel. They are warned: "He
that disbelieveth shall be condemned." (Mark 16:16.) This
condemnation takes effect at once, and operates in the present
life: "He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this
is the judgment, that the light is come into the world, and
men loved the darkness rather than the light; for their works
were evil." (John 3:18, 19.) This sentence the Lord Jesus
pronounces on those who, with his light shining upon them
,refushimtobdncfah.Tejugmntolas
day will be the consummation of this present actual judgment.]
9 who shall suffer punishment,--Those whom he comes to
punish will be punished with a destruction from the presence
evof
rlast- the Lord and the glory of his power that shall be
ing.
even eternal destruction from the face of the Lord and from
the glory of his might,--This is not a destruction of the souls
of men, but they will be banished from the presence of the
Lord. The bonds that unite them will be destroyed forever.
They will never be restored. And away from God, with all
the means of help and blessing from God severed, man will be
the subject of misery and woe forever. The Scriptures are so
clear on this point that it seems that none willing to receive
the truth can doubt this. In making the punishment for sin a
light matter, we make sin against God a trivial matter and
derogate his honor, majesty, holiness, and power. The whole
1:9-11.]
SECOND THESSALONIANS 91
glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day. 11 To which end
we also pray always for you, that our God may count you worthy of your
calling, and fulfil every 3desire of goodness andewvorkfaityh,
Gr. good pleasure of goodness. Comp. Rom. 10. 1
trouble arises over a misconception of the meaning of death.

Death does not mean annihilation, but separation of the spirit
,thevialprncfomthebdy.Spirualmensth
separation of the soul and body from God, the vitalizing principle of spiritual life. Eternal death is the final and everlasting
separation of soul and body from the presence and glory of
God. Thus separated, it is not annihilated. It is subject to
perpetual and eternal suffering. Nothing looking toward annihilation is found in the Bible when we rightly use terms.
This idea is not found in the Bible. Whence does it come?
It comes from a disposition to mitigate rebellion against God
,andtofilgherpusmntaGodhprescib.
Why should this be done? Is man too fearful of sinning
against God? Lighten the sin and ameliorate the suffering and
will it then make men dread sin and rebellion more? We may
well suspect our position and our spirit when we find ourselves excusing sin or ameliorating the woes that come from
sin against God.
10 when he shall come to be glorified in his saints,--Jesus
Christ will come again to take vengeance on his enemies and
to receive glory and honor from all those who are redeemed
through his blood and saved unto his everlasting kingdom.
and to be marvelled at in all them that believed--All those
who believe in and trust him honor and praise him, but when
they shall see him, as he comes in the clouds of glory with all
his holy angels, to save those who have trusted him, their admiration for him will greatly abound.
(because our testimony unto you was believed) in that day.
--He speaks to them of that which will come to believers because they had believed his testimony concerning Jesus. And
these promises are theirs.
11 To which end we also pray always for you, that our God
may count you worthy of your calling,--On account of the superior glory that will come to those who believe in him, Paul

power; 12 that the name of our Lord Jesus may be glorified in you, and ye
in him, according to the grace of our God and the Lord Jesus Christ.
prayed constantly that God would count them worthy of the

calling to which he had called them. [In the bestowal of reward, whether for suffering or for service, grace reigns. At
best the servant is "unprofitable" (Luke 17:10), yet because it
was in his heart to serve (1 Kings 8:18), and because he did
what he could (Mark 14:8), using what was at his disposal (2
Cor. 8:12), according to the opportunity provided (Matt. 25
:15), God will reward him not according to the actual attainment or to the work accomplished, but according to the riches
of his grace in Christ. Christians are to be holy, for God is
holy (1 Pet. 1:15); to be perfect, as their "heavenly Father is
perfect" (Matt. 5:48); to be "imitators of God, " since they
are his "beloved children" (Eph. 5:1). Thus the expression
worthy describes the ideal Christian life, the ideal of every
spiritually-minded person.]
and fulfil every desire of goodness--[The word rendered
"desire of goodness" is that which Paul uses when he says
"My heart's desire and my supplication to God is for them
,thaeymbsvd"(Ro.10:),aniscmlyued
for desire, especially when the desire is a benevolent one.
The prayer of Paul is that God would so increase their goodness as to make these desires themselves perfect, irrespective
of their results, and would enable them to maintain and perfect that activity and endurance to which faith had prompted
them. His mind still dwells on the grand graces--"work of
faith and labor of love and patience of hope"--which they had
displayed (1 Thess. 1:3), and for the two graces he prays for
completion.]
and every work of faith, with power;--The work was peculiar to their faith, by which it was characterized, inasmuch as
it was something begun with energy and held fast with resoluteness, in spite of all obstacles and oppositions.
12 that the name of our Lord Jesus may be glorified in you
,--If Christians are thus faithful and worthy, then the name of
Christ is glorified in them as his servants. When the servants
of God are worthy, and are glorified in it, the Lord is glorified
in them.
1:12.] SECOND THESSALONIANS 93
and ye in him,--When he is glorified all the true and faithful in Christ will be glorified in him. All this will be brought
about through the provisions that God's love has made for
making men righteous and saving them.
according to the grace of our God and the Lord Jesus
Christ.--All the grace of God is developed in, and magnified
through, Jesus Christ the Lord and Savior.
SECTION TWO
THE LORD'S COMING TO BE PRECEDED BY THE
LAWLESS ONE
2:1-17
1. WARNING AGAINST SUPPOSING THAT THE DAY OF THE
LORD IS NOW PRESENT
2:1-12
1 Now we beseech you, brethren, 4touching the coming of our Lord
Jesus Christ, and our gathering together unto him; 2 to the end that ye be
not quickly shaken from your mind, nor yet be troubled, either by spirit, or
4Gr. is behalf of
5Gr. presence
1 Now we beseech you, brethren, touching the coming of

our Lord Jesus Christ,--Paul presented in the preceding chapter the coming of the Lord, and the gathering of his people to
him, and the judgments visited on the wicked, and the rewards of the righteous. He had taught them in the first Epistle (5:2) that the day of the Lord should come as a thief in
the night when they were not expecting him. It is now clear
that some had taught that the day of the Lord would speedily
come. Then, as now, the people were easily excited over this
question, were excited and unfitted for the faithful performance of everyday duties of Christians. Paul wrote this Epistle
to correct the false teaching that had so excited them.
and our gathering together unto him;--[The word translated "gathering together" occurs only once again in the New
Testament, where it is used with reference to the assembling
of Christians for worship. (Heb. 10:25.) Here it is used
with reference to the assembling of believers to Christ, when
he shall be revealed from heaven; it refers not to the raising
of the dead, but the gathering together of the saints who are
alive.]
2 to the end that ye be not quickly shaken from your mind
,noryetbuld-Thaevintybxcd
false impressions about the nearness of the Lord's coming
,andhctesmwoadltheirsn,gvup
ordinary occupations and scandalizing sober-minded people.
The word shaken marks that shaken and disquieted state of
mind which was due to wild spiritual anticipations. To pre-
2:2-4.] SECOND THESSALONIANS 95

by word, or by epistle as from us, as that the day of the Lord is just at
hand; 3 let no man beguile you in any wise; for it will not be, except the
falling away come first, and the man of 6sin be revealed, the son of perdition,
4 he that opposeth and exalteth himself against all that is called God or 7that
is worshipped; so that he sitteth in the 8temple of God, setting himself forth
6Many ancient authorities read lawlessness
an object of worship. Acts 17. 23
8Or, sanctuary
7Gr.
vent this instability and disorder Paul now again writes to

them.
either by spirit, or by word, or by epistle as from us, as that
the day of the Lord is just at hand;--That they would not
know when he would come was so clearly revealed that none
of the things mentioned should move them on the subject.
Just as he said: "But though we, or an angel from heaven,
should preach unto you any gospel other than that which we
preached unto you, let him be anathema." (Gal. 1:8.) In
other words, the truth that none would or could know the
time of his coming was so fixed that no one could truthfully
say it could be known.
3 let no man beguile you in any wise:--[They were surrounded by many influences tending either to lead them into
error and delusion or into unbelief. Whatever device they
might adopt--spirit, letter, or whatnot--they were deceivers
or deceived; they were warned not to be deceived by them.]
for it will not be, except the falling away come first,--A
widespread apostasy from God, on the part of his followers,
was to arise within the church. The foundation principle of
the falling away is the assumption of the right to change or
modify the laws and commandments of God.
and the man of sin be revealed, the son of perdition,--There
has been much diversity in the religious world as to what is
"the man of sin," "the son of perdition." Most Protestants
say the Roman Catholic Church is the man of sin. I doubt if
any organization is "the man of sin." A principle was at
work that would set aside God's order and establish one of its
own in its stead. It leads to ruin and perdition--is called the
son of perdition.
4 he that opposeth and exalteth himself against all that is
called God or that is worshipped;--This principle under differing circumstances works out different developments and
as God. 5 Remember ye not, that, when I was yet with you, I told you these
organizations. The highest, the most sacred right, and prerogative that God has reserved to himself is the right to make
laws for his kingdom and to rule it. This he jealously guards
because it lies at the foundation of his claims to be God, and
out of this grows all other claims. It requires as great authority to .repeal or change a law as it does to enact it; hence
, the power that enacts laws for God's people repeals or
changes the laws of God, exalts itself into a rival and an opponent of God.
so that he sitteth in the temple of God, setting himself forth
as God.--Whoever or whatever claims the right to legislate
for the children of God exalts himself or itself against all that
is God and sits in the seat of God. This principle, that claims
the right to change the order of God and to legislate for the
church of God, is the man of sin. The principle develops different bodies or forms, according to surrounding circumstances. Roman Catholicism, I have no doubt, is one development or outgrowth of this man of sin. But the same principle
manifests itself in many different forms in the history of the
church.
5 Remember ye not, that, when I was yet with you, I told
you these things?--The spirit of lawlessness was at work in
Paul's day. The principle was just developing itself. It was
not a grown man. It was really an unborn babe. It took several hundred years to grow into papacy. All the time back to
Paul's day it was that same man of sin in different stages of
growth. It was the same person in its essential nature and
character from its conception until its complete development
in the papacy. It is easy in history to trace it back to its appearance at its birth. Its essential character was that it assumed the right to change and modify the order and appointments of God to legislate for the kingdom of God. Wherever
that principle is found, there the mystery of iniquity is. This
is its one essential character.
All organizations, institutions, and practices in the church
that grow out of the exercise by man or men of this power are
developments of the man of sin. Some one body, by pre-eminence in time or power, may be called the "man of sin, " but

things? 6 And now ye know that which restraineth, to the end he may
be revealed in his own season. 7 For the mystery of lawlessness doth al-
all are of the same family, even though less pronounced in

character. This principle has not confined itself to one church
or to one development, but has made many and varied
growths, each shaped by the conditions and surroundings of
its growth. Whenever or wherever men in the church have
added to, taken from, or changed the laws, institutions, or
order God has ordained, there the man of sin is at work. The
outgrowth of that principle, wherever found, is a development
of the man of sin.
6 And now ye know that which restraineth, to the end that
he may be revealed in his own season.--The disposition to
amend and change the appointments of God was at work and
was restrained in its growth by Paul's authority as an apostle
of the Lord; but when he was taken out of the way it had free
course and developed rapidly. It is not difficult to trace its
growth through the succeeding centuries, culminating in hierarchies for which God's word made no provision. But that
principle is not confined to one or two churches. Its presence
is manifest in a greater or lesser degree in all the churches, in
the changes in the order of worship, in the ordinances of the
church; and in the multiplication of societies and organizations that seem for a time to add to its beauty and activity
,butwhicnedasprt,helifou
churches. This principle is manifest especially in the organizations of the churches themselves into societies and ecclesiasticisms that first usurp the work of the churches and then control them and come between man and God.
God placed the churches as distinct congregations connected with each other only by the bonds of faith and love.
The office of the congregation is in the ordinances and teachings to bring man into close and constant contact with God
and to cultivate a sense of personal responsibility and nearness to him. This condition will bring out all that is best in
him and stir him to zeal in the service of God. God's service
leads to doing good to man in his name. All added organizations come between and separate man from God. They make
his service a proxy service, which destroys his sense of ac-
ready work: 9only there is one that restraineth now, until he be taken out of
the way. 8 And then shall be revealed the lawless one, whom the Lord
10Jesus shall 11slay with the breath of his mouth, and bring to nought by the
9Or, only until he that now restraineth be taken &c.
10Some ancient authorities omit Jesus
11Some ancient authorities read consume
countability to God and weakens his zeal and devotion.

Obedience to God's order as he gave it builds up his kingdom
,andthesubiofmanrdestoyi,
changes it into the "man of sin." All efforts to consolidate
the churches into one organization for any purpose must be
manifestations of this principle, and must result in the turning
of the churches from fidelity to God. This was typified in the
Jewish people. The consolidation of the people into one nation was rebellion against God, and resulted in their ruin as a
people. No power should come between the churches of
Christ and God. Any such breaks the sense of responsibility
to God, and is the mystery of iniquity that sits in the seat of
God, displeases him, and will bring ruin sooner or later to his
church.
7 For the mystery of lawlessness doth already work:--The
influence is called "the mystery of lawlessness" because it is
not open in its work, is not seen, and is of the spirit that sets
aside the law of God. It is not regulated by the law, has no
law to guide or control it. It was already at work, spreading
among the children of God, when this Epistle was written.
only there is one that restraineth now, until he be taken out
of the way.--Paul, protesting against the lawless power
, maintaining the sole authority of God in the work and worship of the church, insisting that all should give heed to the
things they had seen and learned of him, and should follow
his instructions closely as he had followed Christ, was the restraining power about to be taken out of the way. This accords fully with Paul's style. (2 Cor. 12:1-16.)
8 And then shall be revealed the lawless one,--When Paul
should be taken out of the way then this spirit of lawlessness
would run riotously and carry the great body of Christians
and churches into apostasy.
whom the Lord Jesus shall slay with the breath of his
mouth,--The breath of his mouth means his word. All this

manifestation of his 5coming; 9 even he, whose 5coming is according to the
working of Satan with all 12power and signs and lying wonders, 10 and with
all deceit of unrighteousness for them that 13perish; because they received
not the love of the truth, that they might be saved. 11 And for this cause God
12Gr. power and signs and wonders of falsehood
13Or, are perishing
power to legislate, make, repeal, change the laws, add to the

institutions that God has appointed is of "the man of sin."
Taking the Roman Catholic hierarchy as the development of
the man of sin, as I am sure it is, it will be seen that this mystery of lawlessness developed into the "man of sin" only after
several hundred years' growth. But the principle was at work
in the days of Paul and developed into activity soon after he
was taken out of the way and grew into the great Romish hierarchy. Can we find the first developments of the man of
sin? What it was in its childhood? We should understand
this, lest we unconsciously nurse an infant of the same brood
into life and vigor.
and bring to nought by the manifestation of his coming
;-[Thatis,oncmgshalbednift.Th
very sight of the advancing King shall carry terror to the
heart of his adversary and bring to utter ruin. The vision of
him from afar shall be, as it were, instant destruction of his
foes.]
9 even he, whose coming is according to the working of
Satan with all power and signs and lying wonders,--Satan in
the days of miracles wrought all forms and deceptions that
unrighteousness could invent to lead to destruction those that
obey him. When and where signs and lying wonders were
performed, it is difficult to tell. In the age when Christ and
the apostles and prophets wrought wonders, the devil and his
emissaries did also. There were miracles of evil wrought in
the early age of the church by the evil one as there were
wrought by Jesus and his disciples. As these miracles of his
disciples were said to follow them that believe do follow them
as their heritage handed down from the early church, so also
these miracles of evil wrought in the days of the early church.
10 and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they
might be saved.--And this evil comes to the destruction of

sendeth them a working of error, that they should believe a lie:12 that they
those who disobey God, because when they learned the truth
they did not receive it in the love of the truth. To receive it
in the love of it was to receive it in the heart and obey it in all
of its precepts: "For this is the love of God, that we keep his
commandments." (1 John 5:3.) To love the truth is to obey
it. To know the truth and not obey it is to "hinder the truth
in unrighteousness." (Rom. 1:18.) There is no more dangerous condition for man than for him to know the truth and
refuse to obey it. To do this is to harden the heart and make
the condemnation sure.
11 And for this cause God sendeth them a working of error
,thaeysouldbiv:-Whenokwstru
and refuses to obey it, he is a fit subject for following any delusion that sweeps over the land. The prophet teaches the
same thing: "Yea, they have chosen their own ways, and their
soul delighteth in their abominations: I also will choose their
delusions, and will bring their fears upon them; because when
I called, none did answer; when I spake, they did not hear
but they did that which was evil in mine eyes, and chose that
wherein I delighted not." (Isa. 66:3, 4.) This teaches
plainly that when men know the truth, refuse to receive it in
the love of it, refuse to obey it, they hold it in unrighteousness, and God sends strong delusions upon them that they
should believe a lie. [Of all fatal effects of sin, none looks so
dreadfully, none strikes so just an horror into considering
minds as that every sinful action a man does naturally disposes him to do anything so ill, that it does not prove a preparative and introduction to the doing of something worse.]
The number of men who are willing to work on either side of
a question that will pay would be surprising to those not in
position to know and who have not become accustomed to
such things. It is the discouraging feature about the work of
the churches today. So few men are willing to stand to their
convictions--nay are willing to have convictions on any subject that will interfere with their worldly success. But truth
can never be maintained, save by those who are willing to
honor their own convictions, cherish a keen sense of right, are
afraid of the least participation in that which is wrong, and

all might be judged who believed not the truth, but had pleasure in unrighteousness.
will honor and maintain the truth, let it cost what it may of
popularity or private prosperity. Let us, then, drink deeply of
the essence of the spirit of Christ. Without it the Christian
religion cannot exist.
12 that they all might be judged who believed not the truth
,--To know the truth and refuse to obey it is not to believe it
with the earnest living faith that God requires and blesses. If
a man at heart desires to do the whole will of God, God's will
in its fullness will be opened to him that he may do it. God
does not cast pearls before swine. When a people desire not
to do the will of God, God withdraws the knowledge of himself from them. We may infer that when men wish to do only
a part of his will, he permits only partial knowledge of himself
to be known. This doubtless explains why so many professed
Christians seem never able to see portions of the will of God
; they do not desire to do it all. They see only what they wish
to do. "Blindness in part" has happened to those people.
but had pleasure in unrighteousness.--Instead of that faith
that works by love and obeys God in doing his will, they had
pleasure in doing the things that were displeasing to him.
[They are credulous of that which falls in with their evil inclination. Wicked men are of wickedness.]
2. RENEWED THANKSGIVING ON THEIR BEHALF AND
PRAYER FOR THEIR COMFORT AND HOPE
2:13-17
13 But we are bound to give thanks to God always for you, brethren
beloved of the Lord, for that God chose you "from the beginning unto salva14
Many ancient authorities read as firstfruits
13 But we are bound to give thanks to God always for you

,brethnlovdfLr,-Paueltbondgivhaks
to God for them because they pursued the opposite course
from those who held the truth in unrighteousness.
for that God chose you from the beginning unto salvation
--[From what time was it from which these persons were

tion in sanctification of the Spirit and 15belief of the truth: 14 whereunto he
called you through our 16gospel, to the obtaining of the glory of our Lord
15Or, faith
16Gr. good tidings: see ch. 1. 8
chosen? As the choosing was "in sanctification of the Spirit

and belief of the truth, " it is impossible that the choosing
could have preceded the belief of the truth through which it
was effected. Then it was the beginning of their spiritual life
when they heard the gospel and became obedient to it--the
time of their conversion.]
in sanctification of the Spirit and belief of the truth:--All
who hear and obey the truth as revealed by the Spirit through
the inspired apostles are sanctified by the Spirit, and are God's
chosen ones. Those who will not be thus guided refuse to let
God sanctify them, for in so doing they reject the means God
uses to accomplish that end.
Many think to know the truth is sufficient; but the truth
must be so received into the heart that it is warmed into life
that it may assimilate the feelings and purposes of the heart
to its needs in producing in the heart the new living plant of
faith that bears the fruits of love and holiness. The seed that
falls into the earth will remain barren and unfruitful unless it
so comes into contact with the moisture and warmth of the
soil as to excite to activity the germ of life within the seed.
Then this aroused principle of life so appropriates to itself the
strength and richness of the soil as to produce a new plant
that will multiply the seed sown. The word of God is the
seed of the kingdom sown in the heart; and when properly
cherished, it appropriates all the better qualities to the growth
of a spiritual plant that will abundantly multiply the seed
sown. The great end, then, is not simply to get the seed sown
--the word known--but to get it into the conditions that will
energize the life principle and cause it to root and ground itself in the heart and direct and appropriate all the feelings of
the heart. This can be done by cherishing the word of God in
the heart and seeking to have it permeate our whole being.
14 whereunto he called you" through our gospel,--God called
all who believed the gospel that he might sanctify and purify
and fit them to obtain the glory of the Lord Jesus Christ.

Jesus Christ. 15 So then, brethren, stand fast, and hold the traditions which
ye were taught, whether by word, or by epistle of ours.
to the obtaining of the glory of our Lord Jesus Christ.

-Theywrcaldbtgospechlandfitmosre
the glorious inheritance of the saints in light. [The glory of
the saints will be complete and secure in the completeness of
his glory. "We know that, if he shall be manifested, we shall
be like him; for we shall see him even as he is." (1 John 3
2.)]
15 So then, brethren, stand fast,--Because they had been
called by the gospel to this glorious end, he exhorts them to
stand fast in the faith, and hold to the teaching they had received from him.
and hold the traditions which ye were taught,--Traditions
were handed down from one to another or taught, and is used
in both a good and a bad sense in the Scriptures. The people
were warned against the traditions of the elders which displaced and made void the commandments of God. Jesus said
"Ye leave the commandment of God, and hold fast the tradition of men." (Mark 7:8.) The traditions that they had been
taught by Paul, by word or letter, were the commandments
which he had given to them.
whether by word, or by epistle of ours.--[Traditions as
used in this passage are the teachings and precepts which the
inspired men taught as the precepts of God, whether they
taught them by the word of mouth or by writing. Paul draws
no distinction between oral and written tradition as was done
later. The worth of tradition lies not in the form, but in the
source and quality of the thing. Paul says: "For I received of
the Lord that which also I delivered unto you, that the Lord
Jesus in the night in which he was betrayed took bread; and
when he had given thanks, he brake it, and said, This is my
body, which is for you: this do in remembrance of me." (1
Cor. 11:23, 24.) In this he was communicating to the church
by epistle and stamps it with the authority of his spoken
word. The sentence asserts the claim of the true apostolic
teaching as against any who would beguile the church away
from it. "Now I praise you that ye remember me in all

16 Now our Lord Jesus Christ himself, and God our Father who loved us
and gave us eternal comfort and good hope through grace, 17 comfort your
hearts and establish them in every good work and word.
things, and hold fast the traditions, even as I delivered them

to you." (1 Cor. 11:2.)]
16 Now our Lord Jesus Christ himself, and God our Father
who loved us--Paul commends them to God that they might
be by him directly cheered and maintained in the evil day.
"Herein is love, not that we loved God, but that he loved us."
(1 John 4:10.) "Even when we were dead through our trespasses, made us alive together with Christ . . . and raised us
up with him, and made us to sit with him in the heavenly
places, in Christ Jesus." (Eph. 2:5, 6.) "Hereby know we
love, because he laid down his life for us." (1 John 3:16.)
and gave us eternal comfort and good hope through grace
,--Freely, not in discharge of obligation, but without restraint
of any kind. Hope here describes the happy anticipation of
good. The element of uncertainty with the consequent disappointment, which is the essence of all hope among men of the
world, has no place in the hope of the faithful Christian.
"Beloved, now are we children of God, and it is not yet made
manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he
is." (1 John 3:2.)
17 comfort your hearts--Comfort implies more than the
merely external condition of enjoyment, exemption from annoyance, or even relief from affliction; these are later and
lesser meanings. To comfort was originally to impart
strength, fortitude, cheerful energy, and in the passages in the
New Testament, the word should be understood in this sense.
When we come thus to understand the word, it invests it with
fresh significance.
and establish them in every good work and word.--[Bring
your Christian life to maturity and strength. The order is
significant; practice should precede precept "that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among
whom ye are seen as lights in the world, holding forth the
word of life." (Phil. 2:15, 16.) The phrase comprehends the
whole Christian conduct, private and public.]
3:1.] SECOND THESSALONIANS 105
SECTION THREE
HORTATORY
3:1-18
1. REQUESTS PRAYERS FOR HIMSELF
3:1-5
1 Finally, brethren, pray for us, that the word of the Lord may run and
be glorified, even as also it is with you; 2 and that we may be delivered from
1 Finally, brethren, pray for us,--Paul here shows his faith

in the efficacy of true and earnest prayers of the Christians.
[It was a strength to know that he was remembered by those
who loved him in the presence of God. It was no selfish interest that he had in view when he asks a place in their
prayers; it was in the interest of the truth with which he was
identified. How much a Christian teacher's power, increasing
as time goes on, comes from the accumulation of intercession
from his spiritual children! Paul left Christians praying for
him everywhere. (Rom. 15:30; 2 Cor. 1:11; Eph. 6:18, 19
;Col.4:3)Inathesc rquifoactvehlpn
his work of evangelizing.]
that the word of the Lord may run--This evidently expresses the desire that they pray that the gospel might not
meet with obstruction, but that it might be spread abroad
with great rapidity. The gospel would spread rapidly in the
world if all the obstructions that men have erected were removed; and he exhorts them to pray for their removal.
and be glorified,--He was anxious that the gospel should
not go halting and picking its steps, but like "a strong man to
run his course, " overlapping all barriers and prejudice and hatred, may meet with no check in its onward course, but spread
ever further and wider, from city to city, from country to
country, till "the earth shall be full of the knowledge of Jehovah, as the waters cover the sea." (Isa. 11:9.)
even as also it is with you ,--The word was glorified among
them by their receiving it as the word of God and trusting it.
(1 Thess. 1:2-7.) It was glorified by the manifest influence it
had on their conduct and by their work of faith and patience
of hope.

unreasonable and evil men; for all have not faith. 3 But the Lord is faith-
2 and that we may be delivered from unreasonable and evil

men;--This clause is an amplification of the words "may run
and be glorified." The impediments to the gospel progress
were--except when they were overruled for good--such persecutions as these. [When Paul expressly requests the Ephesians (6:19, 20) and the Colossians (4:13) to pray that he
may have boldness, and when God, on the very occasion of
which Paul is now speaking, sees it needful to address him in
the words, "Be not afraid, but speak and hold not thy peace
for I am with thee, and no man shall set on thee, " we need not
scruple to ascribe to him so much apprehension of danger as
would prompt him to ask the Thessalonians to pray for his
deliverance. The actual circumstances in which Paul was
, and what the dangers were, may be learned from Acts 18:917, this Epistle having probably been written during the latter
part of Paul's residence in Corinth. It was perhaps in direct
answer to the prayers for which Paul here asked that he received the vision of assurance of our Lord, and Gallio was
moved to quash so abruptly the proceedings of the Jews.]
for all have not faith.--In this the apostle refers to the Jews
who boasted of their faith in the true God, who assumed to
themselves the appellation of lovers of wisdom and truth.
[But perhaps the Jews were not the most serious enemies of
faith. It is not a want of susceptibility of faith in the most
desperate class of sinners of which Paul speaks, but of the actual destitution of faith in some to whom the gospel came.
And the fact is stated in general terms as something that
holds good, as with the force and regularity of a law wherever
the gospel is preached. Perhaps these are the most serious
enemies of faith. With many their hostility, often bitter in its
tone and manifestly anxious to wound, creates a feeling of
sorrow and shame rather than of alarm or doubt. They may
do less harm that those who, without denying Christ, render
him no true service. For these create an atmosphere or indifference to the Lord Jesus Christ and to his service.
Unreasonable and wicked men may often escape public notice
, while the influence of their characters and lives is wholly hostile to faith. We need, then, to watch, not only against the

ful, who shall establish you, and guard you from 1the evil one. 4 And we
have confidence in the Lord touching you, that ye both do and will do the
things which we command. 5 And the Lord direct your hearts into the love
of God, and into the 2patience of Christ.
1Or, evil
2Or, stedfastness
open and confessed adversary, but also against the unsuspected and secret source of danger.]
3 But the Lord is faithful,--While we cannot trust men
,Godisfathulprmesnduo.Wcalwys
trust in him; and when men are unbelieving and perverse and
disposed to do wrong, we can always go to him and always
find in him one in whom we may confide. [We often come to
know, to our deep sorrow and disappointment, that "all have
not faith." We see how they turn away from the truth.
Many who once gave promise of faith and zeal in the cause of
Christ abandon it. At such times how consoling it is to be
able to turn to the Lord who is faithful, and who never fails
his devoted followers.]
who shall establish you,--He will make you firm and steadfast.
and guard you from the evil one.--He will keep you from
all the evil these unbelieving men wish to bring upon you.
[Their safety is insured by the Lord's fidelity, but it requires
their own obedience.]
4 And we have confidence in the Lord touching you, that ye
both do and will do the things which we command.--He had
confidence that the Lord would so lead them that they both
then did and would continue to do what he commanded them
to do.
5 And the Lord direct your hearts into the love of God
,-TheLordictsafhoewtrusndpayhe
Lord to direct their hearts. He prays also that their hearts
may be willing to receive and act upon the directions the Lord
gives. These Christians already cherished the love of God in
their hearts more and more into the reception of that love
which moves God. Paul's desire was that they should have
the same love that God had, and unto the patient waiting
under the evil threatened, that marked the course of Christ.
and into the patience of Christ.--Christ was patient under

all trials and persecutions. Paul desired that Christians might
love as God loved man and be patient under all persecutions
as Christ was in his.
2. DIVERS EXHORTATIONS, AUTOGRAPHIC ATTESTATION,
AND BENEDICTION
3:6-18
, 6 Now we command you, brethren, in the name of our Lord Jesus Christ
that ye withdraw yourselves from every brother that walketh disorderly, and
not after the tradition which 3they received of us. 7 For yourselves know
how ye ought to imitate us: for we behaved not ourselves disorderly among
you; 8 neither did we eat bread for nought at any man's hand, but in labor
3Some ancient authorities read ye
6 Now we command you, brethren, in the name of our Lord

Jesus Christ,--To do a thing in the name of the Lord Jesus
Christ is to do it for him and as he directs. Do it by his authority; do it as his servant, for his honor and glory.
that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received
of us.--To walk disorderly was to violate any of the teachings
they had heard from the apostle. He had given the true
teachings of God, and any other walk was disorderly. From
these disorderly persons he commands all Christians to
with-draw themselves. (Verse 14.) The withdrawing from them
meant more than a public announcement of the elders--that
"ye withdraw" from them.
7 For yourselves know how ye ought to imitate us: for we
behaved not ourselves disorderly among you;--Paul endured
all the trials and sufferings, but never sought deliverance from
any of them. Probably the most intense suffering that he endured was the anxiety and care for the churches; the sympathy he had for the weak, the anxiety for maintaining the
truth, and the deep anguish and sorrow he felt over the Christians turning from the truth. I can claim this much in common with Paul, the most oppressive care that comes upon me
,thedpsufringIe,abovlphysicn,
the anxiety I have to see the children of God stand firm to his
truth, the oppressive sorrow that comes to my soul, when I
see those who know the truth lightly turn from it and from

and travail, working night and day, that we might not burden any of you:9
not because we have not the right, but to make ourselves an ensample unto
you, that ye should imitate us. 10 For even when we were with you, this we
God to the weak and beggarly institutions and provisions of

men. These things certainly being true, the apostles and their
associates are examples to all others for all times and all countries as to how the truth of God is to be spread abroad.
8 neither did we eat bread for nought at any man's hand
,--When an evil prevailed, Paul was ready to show his condemnation of it by both precept and example. Because of their
sin in this direction he was more careful to set them an example of industry that he might not be dependent upon them.
That prevented his being an example to others in his labor in
spreading the gospel.
but in labor and travail, working night and day, that we
might not burden any of you:--This he did lest his influence
should be weakened and the gospel hindered. Of his course
at Corinth he said: "When I was present with you and was in
want, I was not a burden on any man; for the brethren, when
they came from Macedonia, supplied the measure of my want
;andievrythgIkpmslfobeingurdmto
you, and so will I keep myself." (2 Cor. 11:9.) He certainly
intended this to be an example to the preachers as well as to
others, and shows that he did not regard his inspiration as
placing him on a plane that prevented his being an example to
others in his labor of spreading the gospel.
I do not believe he intended this as an example to others
, that they were not allowed to accept help in their preaching
, for he here asserts his right to receive help and in other passages reproves Christians for not aiding him, and approves
them for helping him as a means of securing their own salvation so as to place it beyond doubt that a teacher may receive
help and that it is a duty, the neglect of which imperils their
salvation, laid on Christians to help him who teaches the
word.
9 not because we have not the right,--[Paul had the right of
maintenance from the churches among whom he labored, but
for the sake of those who became obedient to give them an example of diligent working, and to remove every impediment

commanded you, If any will not work, neither let him eat. 11 For we hear
of some that walk among you disorderly, that work not at all, but are busy-
to the progress of the gospel, he often waived his rights. This

he did at Thessalonica (1 Thess. 2:6, 9); at Corinth (Acts
18:3; 2 Cor. 11:9); and at Ephesus (Acts 20:34); in all these
places he labored for his maintenance as a tentmaker.]
but to make ourselves an ensample unto you, that ye should
imitate us.--He says this to encourage them to cultivate a
habit of industry and self-reliance, that he might cast out the
disposition of idleness and begging, which are wholly incompatible with the spirit of Christ.
10 For even when we were with you, this we commanded
you, If any will not work, neither let him eat.--There was and
is no obligation resting on a Christian or a church to help or
feed an idle, lazy sponge who is able to work. This is true of
both men and women. The obligation is imperative to help
the helpless. Christ is personified in these. In so doing we
help Christ. But Christ never was personified in an individual, man or woman, able but unwilling to work for a living.
Christ has no sympathy for such people, every true Christian
,likePausnwgtobax,eurdnpoths
when it is possible to help self. Cases present themselves frequently that are difficult to determine what to do. An ablebodied, lazy father and husband leaves a worthy and struggling wife and children to suffer. It is impossible to help
them without helping him in his laziness. One course seems
right in this case to relieve the personal and present needs of
the wife and children as far as possible, show a sympathy for
them, and withhold from him, while dealing candidly and
firmly with him. It will work a cure if anything will.
[Paul saw that the gospel was to be propagated chiefly by
its splendid effects on the lives of all classes of society, and he
realized that almost the first duty of the church was to be respected, and so he not only exhorts the individual members
to independence, but he lays down the principle that no economic parasite is to be tolerated in the church. This forms
an important complement to the teachings of Jesus.]
11 For we hear of some that walk among you disorderly
,-[Thisexplanowcmtspeakuonhic.

bodies. 12 Now them that are such we command and exhort in the Lord
Jesus Christ, that with quietness they work, and eat their own bread.
Hitherto he has only been giving directions without assigning

any reason for so doing. It was not simply that he heard that
there were such persons at Thessalonica; he knew about
them, who they were and how they were deporting themselves. Further word had reached him since the first Epistle
was written. (1 Thess. 4:11; 5:14.) Now he singles out the
offenders and severely censures them.]
that work not at all, but are busybodies.--Busybodies are
busy only with what is not their own business. This is, as a
matter of fact, the moral danger of idleness in those who are
not otherwise vicious. "And withal they learn also to be idle
, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought
not." (1 Tim. 5:13.) [Where men are naturally bad, it multiplies temptations and opportunities for sin; Satan finds some
mischief for idle hands to do. But even where it is the good
who are concerned, as in the passage before us, idleness has
its perils. The busybody is a real character, who, having no
steady work to do, which must be done whether liked or disliked, and is therefore lonesome, is very apt to meddle with
other people's affairs; and meddle, too, without thinking it is
meddling. One who is not disciplined and made wise by regular work has no idea of its moral worth and opportunities
nor has he, as a rule, any idea of the moral worthlessness and
vanity of such an existence as his own.]
12 Now them that are such we command--He directs this
command, though indirectly and in the third person, to those
very persons; it was to be expected that all would be present
at the reading of this Epistle (1 Thess. 5:27), and that all
would be listening to it. The term command is a severe word
and is used four times in this chapter. (Verses 4, 6, 10.)
and exhort--This word would break the seeming sternness
,anditrouceshg nwiteaplsmd.
in the Lord Jesus Christ,--When Paul was in Thessalonica
he taught them what their daily life should be in order to
please God; and he exhorted them, as those who abode together in living fellowship with the Lord Jesus Christ, that

13 But ye, brethren, be not weary in well-doing. 14 And if any man obeyeth
not our word by this epistle, note that man, that ye have no company with
now they should more and more strive to excel therein. (1

Thess. 4:1.)
that with quietness they work, and eat their own bread.
-Paulhdreybintsmchef-akroquitlyd
their own work and eat their own bread (1 Thess. 4:11), and
not that of their honest and laborious brethren. Honesty, industry, attention to one's own business, freedom from tattling
,andmischef-kgradinlestvruinh
religion of Jesus Christ. To follow these adds so much to the
happiness of a community.
13 But ye, brethren, be not weary in well-doing.--While
Paul commands all who are able to eat their own bread, be
quiet, and not meddle, he cautions them not to cease to render
assistance to the needy, to do good to all, as the opportunity
affords. This is in perfect harmony with the foregoing instructions. Nothing discourages giving to the needy like having the lazy and meddlesome seeking support.
14 And if any man obeyeth not our word by this epistle
,-PaulmkesobdincthgseainthEpl
test of discipleship. He did the same in the first Epistle. (4
:3-7.) He did this because he wrote under the inspiration of
the Holy Spirit, and to obey that which was thus taught is to
obey God.
note that man,--The first step was to discriminate between
those who obeyed and those who did not. The second was to
note him as disobedient.
that ye have no company with him,--Refuse him that social
companionship that would encourage him in the wrong way.
While refusing to regard him as walking as an orderly Christian should, they were yet to admonish him as a brother to return to an orderly walk in the Lord.
to the end that he may be ashamed.--While they were required to keep no company with them, they were not to count
him as an enemy, but to entreat and admonish him as a
brother. The apostle says: "I wrote unto you not to keep
company, if any man that is named a brother be a fornicator,
3:14-17.J SECOND THESSALONIANS 113

him, to the end that he may be ashamed. 15 And yet count him not as an
enemy, but admonish him as a brother.
16 Now the Lord of peace himself give you peace at all times in all
ways. The Lord be with you all.
17 The salutation of me Paul with mine own hand, which is the token in
or covetous, or an idolater, or a reviler, or a drunkard, or an

extortioner; with such a one no, not to eat." (1 Cor. 5:11.)
Discipline consists in admonishing, warning, and persuading
;insepartghmfoiertlwshpofe
church, yet continuing to admonish as a brother before the
final exclusion comes. Cutting one off is not discipline; it is
the end and failure of discipline. The steps taken to save one
is the discipline.
15 And yet count him not as an enemy, but admonish him
as a brother.--[Though deprived of church privileges, and
shut out from fellowship with the members of the church, he
was not to be counted hopeless. This discipline was to be expected to terminate in his repentance and restoration. And
for this end, he was to be admonished as a brother.]
16 Now the Lord of peace himself give you peace at all
times in all ways.--The Lord of peace signifies not only that
he can bestow peace, but also and primarily that it is his own
tribute. He has peace because he sees the end from the beginning, and is unassailable in his righteousness and sovereignty.
He gives his own peace by enabling men to rely upon him, to
accept his will--that will which shall certainly be accomplished--and by lifting them up above anxiety into his own
security.
The Lord be with you all.--[The prayer is based upon the
promises of the Lord Jesus (Matt. 18:20; 28:20), and accords
with his name--"and they shall call his name Immanuel
;whics,bengtrpdGowihus"(Mat.1:23),nd
indeed, just a short while before this Epistle was written Paul
had heard the Lord say unto him: "I am with thee, and no
man shall set on thee to harm thee" (Acts 18:10. Thus with
the comfort wherewith he himself had been comforted, Paul
sought to comfort others. (2 Cor. 1:4.)]
17 The salutation of me Paul with mine own hand,--Paul's
letters were usually written by an amanuensis. These last

every epistle; so I write. 18 The grace of our Lord Jesus Christ be with
you all.
few verses, that he calls the salutation, or expression of his

personal feelings in and for them, were written by his own
hand.
which is the token in every epistle: so I write.--This is
given in every letter as the token of his love for them.
18 The grace of our Lord Jesus Christ be with you all.--In
the Epistle to the Colossians it was: "Grace be with you." In
that to the Galatians it was: "The grace of our Lord Jesus
Christ be with your spirit, brethren." But it was a solemn invocation of grace which Paul always wrote with his own
hand. With this invocation of grace he begins and with this
he ends. For the one thing which he held was that all men
needed to make them holy and happy here and hereafter is
grace.
COMMENTARY ON THE FIRST

EPISTLE TO TIMOTHY
CONTENTS
Page
INTRODUCTION 119
PART FIRST
INTRODUCTORY (1:1-20) 123
SECTION ONE
REMINDER OF THE PURPOSE FOR WHICH TIMOTHY
WAS LEFT AT EPHESUS (1:1-11) 123
1. Address and Salutation (1:1-2) 123
2. Charge Respecting the Misuse of the Law (1:3-11) 124
SECTION TWO
EXPRESSION OF GRATITUDE TO CHRIST WHO HAD ENTRUSTED HIM WITH THE MINISTRY AS A PROOF OF
GOD'S LONG-SUFFERING AND AS ENCOURAGING TO
OTHERS (1:12-17) 130
SECTION THREE
REITERATION OF THE CHARGE TO TIMOTHY AND ENFORCEMENT OF IT (1:18-20) 134
PART SECOND
FORMAL INSTRUCTIONS (2:1 to 6:2) 137
SECTION ONE
GENERAL REGULATIONS OF CHURCH LIFE (2:1 to 3:16) 137
1. The Proper Scope of Public Prayer (2:1-7) 137
2. The Position of Men and Women in Public Prayer (2:8-15) 141
3. Qualifications of Elders and Deacons (3:1-13) 145
4. The Character of the Church and Its Head (3:14-16) 151
SECTION TWO
PERSONAL INSTRUCTION TO TIMOTHY (4:1 to 6:2) 155
1. Apostasy Foretold (4:1-5) 155
2. With Regard to His Own Teaching and Conduct (4:6-16) 158
3. With Regard to His Dealing with Classes of People (5:1 to 6:2) 163
(1) Concerning Widows (5:1-16) 163
(2) Concerning Elders (5:17-25) 170
(3) Concerning Servants (6:1, 2) 175
SECTION THREE
CONCLUSION (6:3-21) 178
1. Warnings Against Disputations and Covetousness (6:3-10) 178
2. Fight the Good Fight of Faith (6:11-16) 182
3. Charge to the Rich (6:17-19) 187
4. Final Charge to Timothy and Benediction (6:20, 21) 188
APPENDIX
INDEX
305
311
INTRODUCTION TO THE FIRST EPISTLE TO

TIMOTHY
I. LIFE OF TIMOTHY
Timothy was a native of Lystra. (Acts 16:1-3.) He had

been carefully instructed in "the sacred writings" by his pious
mother, Eunice, and grandmother, Lois, and trained in the
knowledge and observance of the same. (2 Tim. 1:5; 3:14
,15.)Hebcamodinthegsplur aching
of Paul during his first missionary journey. (1 Tim. 1:2; 2
Tim. 2:2.) On the second missionary journey (A.D. 51-54)
Timothy, being commended by the brethren that were at Lystra and Iconium, was selected by Paul as his assistant in the
work of the Lord, and after his circumcision (Acts 16:3) was
set apart to that work. Thenceforward he remained the beloved and trusted friend and fellow laborer with Paul and
companion with him in all the perils and labors and triumphs
of his marvelous career. Among the last words of Paul, written just before his death, these were addressed to his true and
faithful "child" in the gospel.
Frequent mentions of Timothy are found in Acts of Apostles and Paul's Epistles. From Lystra he accompanied Paul
through Asia Minor to Macedonia and assisted in planting the
gospel in Philippi (Phil. 2:22) and probably in Thessalonica.
At Berea he was with Paul and probably accompanied him to
Athens, thence he was sent back to Thessalonica to assist, to
instruct, and strengthen the young congregation there. (1
Thess. 3:2.) On leaving there he went with Silas to Corinth
,wherasitdn blhmeoftgsp,alin
the neighboring cities of Achaia. (Acts 18:5; 1 Thess. 3:6.)
His name, with that of Silas, is associated with Paul's in 1
Thess. 1:1; 2 Thess. 2:1, and his service in that city is mentioned with high commendation.
On Paul's third missionary journey he is again seen with
him at Ephesus, and near the close of the three years spent
there, he was sent to Macedonia and Achaia on a special mission to the churches in those regions. (Acts 19:21, 22; 1 Cor.
4:17; 16:10, 11.) Returning, he was with Paul in Macedonia
120 INTRODUCTION
--probably in the autumn of A.D. 57--when the Epistle to the

Corinthians was written (2 Cor. 1:1), and in the following
winter he was laboring with Paul at Corinth, when the Epistle
to the Romans was written, as he there writes in the salutations sent to the church in Rome (Rom. 16:21). On Paul's
return eastward through Macedonia, Timothy was in the company that preceded him from Philippi and waited for him at
Troas. (Acts 20:4.)
His subsequent course at this time is not indicated. It is
not certain whether he accompanied Paul to Jerusalem, and
was with him during the two years' imprisonment at Caesarea
and the voyage to Rome. But he was with him during his
first Roman imprisonment--A.D. 61-63--as he is mentioned
with glowing eulogy in some of the Epistles written at that
time (Col. 1:1; Phil. 1:1; Phile. 1); and Paul speaks of his
intention of sending him to Philippi for the comforting of the
church there (Phil. 2:19-23). It was probably at this time
that Timothy suffered imprisonment at Rome (Heb. 13:23)
, and possibly there in the presence of the imperial court confessed the "good confession in the sight of many witnesses"
(1 Tim. 6:12). After Paul's release from his first imprisonment at Rome--A.D. 63 or 64--Timothy's movements, like
those of Paul's, are not certainly known; but in A.D. 65 or 66
he was with Paul at Ephesus, and on Paul's passing into Macedonia, Timothy was left behind to act in Paul's stead during
his absence. (1 Tim. 1:3.) The separation seems to have
been deeply sorrowful to Timothy, who trembled in view of
the responsibility thus placed upon him. (2 Tim. 1:4.) At a
later period--in the fall of A.D. 67--Paul, then a prisoner at
Rome, wrote the second Epistle to Timothy, charging him to
hasten his coming to Rome and gave to him his farewell counsels. Beyond this nothing is certainly known concerning
Timothy. Whether he reached Rome before Paul's execution
,andwspretochimnslgour,it
known. Tradition says he suffered martyrdom.
The character of Timothy as set forth in the Scriptures is
one of rare beauty. There is not an intimation in the divine
record that there was ever a failure of his faith. From his call
at Lystra to the end of his earthly sojourn there is not an inti-
INTRODUCTION 121
mation of his swerving from the faith revealed in the gospel

, never a shrinking from the post of duty and danger of suffering, and never of failing in fidelity to the trust committed to
him or in love and loyalty to Paul.
II. PURPOSE OF THE EPISTLE
After Paul's release from his first Roman imprisonment, he

went to Ephesus, where he left Timothy to set in order the
things that were lacking. There were two sources of anxiety
to the apostle: (1) False teachers had arisen in the church
--Jewish in their origin--desiring to be teachers of the law
, whose teaching was accompanied by a debased ethical standard and a factious and disorganizing spirit. (2) The other
which gave him great concern was the practical administration of the work of the church. The position of Timothy was
one of great and delicate responsibility, and it was especially
important that his right to act should be fully authenticated
by the apostle, and that he be given clear and explicit instructions for his guidance. Paul, therefore, after reaching Macedonia, writes and sends his Epistle to him, which, while
adapted for this immediate end, was also especially suited to
be an infallible guide for church activity throughout all future
ages. The affecting circumstances in which Paul himself was
placed carry home to every earnest heart his impassioned eloquence.
III. TIME AND PLACE OF WRITING
This Epistle was written to Timothy in the year 66 or 67 as

Paul was passing through Macedonia, possibly at Philippi or
Corinth.
COMMENTARY ON THE FIRST EPISTLE TO

TIMOTHY
PART FIRST
INTRODUCTORY
1:1-20
SECTION ONE
REMINDER OF THE PURPOSE FOR WHICH
TIMOTHY WAS LEFT AT EPHESUS
1:1-11
1. ADDRESS AND SALUTATION
1:1, 2
1 Paul, an apostle of Christ Jesus according to the commandment of God
our Saviour, and Christ Jesus our hope 2 unto Timothy, my true child in
faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
1 Paul, an apostle of Christ Jesus--Paul begins this Epistle

as usual by declaring his apostleship. This Epistle was an affectionate reminder from Paul, "the aged, " to Timothy to be
steadfast in the faith in the midst of the many dangers to
which he would be exposed in the city of Ephesus.
according to the commandment of God our Saviour,--It
was a commandment from God to resist the powerful school
of false teaching which had arisen in the Ephesian church. So
Paul prefaces the Epistle by designating himself as an apostle
according to the Holy Spirit who said: "Separate me Barnabas and Saul for the work whereunto I have called them."
(Acts 13:2.) The designation "God our Saviour" fitly describes him in reference to his redeeming love through his
Son Jesus Christ.
and Christ Jesus our hope;--Christ Jesus gave hope to man.
He died for him, opened the way for him to return to God
,andgvehimopflbyndthegrav.(Ep2:1)
2 unto Timothy, my true child, in faith:--No fleshly relationship existed between the two, but a closer and far dearer
connection. Paul had taken him while yet a very young man
to be his companion and fellow laborer. (Acts 16:3.) Of
him, in the Epistle to the Philippian church, he said: "I have

no man likeminded, who will care truly for your state." (2
:20.) On another occasion he said: "Now if Timothy come
,sethabwiyou tfear;hwok r
of the Lord, as I also do: let no man therefore despise him."
(1 Cor. 16:10, 11.) Paul taught him as a son, and Timothy
looked to him as a father in the gospel. The relationship of
father and son was restricted to faith.
Grace, mercy, peace, from God the Father and Christ Jesus
our Lord.--Grace is the highest good for the guilty; mercy
for the suffering is grace in action; and peace comes from God
through the mediation of Jesus Christ.
2. CHARGE RESPECTING THE MISUSE OF THE LAW
1:3-11
3 As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine, 4 neither to give heed to fables and endless genealogies, which minister
3 As I exhorted thee to tarry at Ephesus, when I was going

into Macedonia,--When Paul left Ephesus, he left there to restrain certain teachers who taught differently from Paul.
that thou mightest charge certain men not to teach a different doctrine,--The teachers were doubtless the Judaizers who
insisted that the Gentiles could not be saved unless they were
circumcised and kept the law of Moses.
4 neither to give heed to fables--As a part of this Judaizing
spirit they gave much attention to Jewish fables, imaginary
occurrences, that constituted a part of the traditions of the
elders handed down from generation to generation. The Targums, the Jewish sacred books written by the rabbis, are
largely composed of these.
and endless genealogies,---The Jews laid much stress upon
their ability to trace a distinct and unbroken genealogical line
to Abraham. This care on this point was instilled by Moses
and others of the prophets. This was done (1) so that the
possessions of the different tribes might be kept in the families , (2) that the Levites might be kept separate who alone
were to minister to sacred things; (3) that the lineage of the
Messiah might be kept clear and distinct. Down to the coming of Jesus these genealogies were correctly kept. Since that
1:4.] FIRST TIMOTHY 125

questionings, rather than a 1dispensation of God which is in faith; so do I
1Or,
stewardship. See 1 Cor. 9. 17
time they seem to be so involved in confusion that no Jew is

able to tell to which tribe he belongs. It is said that all genealogical tables that had hitherto been preserved so carefully
were destroyed by Herod the Great because he was an Idumaen, seeking to establish a hereditary rule over the Jews
,couldntesabih ckoAram;ndshecoul
not, he destroyed the advantages that these tables gave the
children of Abraham over him.
Whatever personal motives may have actuated him, the destruction of the tables, when the divine purposes of their establishment had ended, must be regarded as providential.
They had ended because the land of Canaan would no longer
be the home of the children of Israel, the Levitical priesthood
had served its purpose in bringing forward its nation to Jesus
Christ, the end of the law had come.
The Jewish family as a distinct people of God, the Levitical
priesthood, and the genealogy of Jesus, all like the law, were
added because of transgression till the promised Messiah
should come.
Were the Messiah to come now, as the Jews claim he is yet
to come, his lineage could not be set forth. The rabbis say
these tables of genealogy are to be restored by the Messiah
when he comes. But any table restored by a person who is
himself the chief beneficiary of the table would rest under suspicion. The Jews among the Christians, especially among the
Judaizers of Paul's day, were given to seeking out these genealogies, as though they were to receive great good from them.
which minister questionings,--These genealogies and fables
are held in great aversion because they cause much disputing
,wranglidstfe.
rather than a dispensation of God which is in faith; so do I
now.--[In the dispensation of God's love as manifested
through faith in Christ is the only way of approach to the
mercies of God, while these genealogies were uncertain and
produced no faith; it was necessary, therefore, to impress
upon all who were seeking salvation in any way other than
through faith in Christ that it was vain.]

sow. 5 But the end of the charge is love out of a pure heart and a good
conscience and faith unfeigned:6 from which things some having 2swerved
Gr. missed the mark. ch. 6. 21; 2 Tim. 2. 18
5 But the end of the charge is love out of a pure heart and a
good conscience and faith unfeigned:--The purpose and end
of God's law is that man may be led to do God's will out of a
pure heart and with a good conscience and faith unfeigned.
It takes all three of these conditions to make service acceptable to God. A man without a pure heart, a good conscience
,andfithsuegcanotdpblesrvico
God. Men harden their hearts and sear their consciences by
doing what their consciences condemn. A man who thus violates and corrupts his conscience cannot do acceptable services
to God. While the good conscience may lead men to violate
the will of God, run counter to his teaching, it cannot serve
God without it is kept pure. A man's conscience is defiled
,blindesaryogwhteknsirogfu
to do what he knows is right. There is no more dangerous
condition in which a man can place himself than to habitually
do what he knows to be wrong or refuse to do what he knows
to be right.
Of the same nature is the expression "whatsoever is not of
faith is sin." (Rom. 14:23.) This Scripture is usually applied in a sense differing from the meaning of the apostle. Its
use is not one hurtful in its nature, or out of harmony with
the Scriptures, and it grows out of the true meaning of the
apostle in this text. The meaning clearly is that of doing a
thing as an act of worship, in reference to which we have
doubts, we condemn ourselves. That is, we cannot violate
conscience; if it has doubts, they must be respected. The
convictions of our hearts must be honored.
God accepts nothing as worship that is not done heartily
with full faith. The inference is clear that one who habitually
violates his convictions of right soon loses all sense of right
,hardensitmakhsrefotinmpbl.The
old philosopher who averred his ability to move the world, if
he only had a fulcrum on which to rest his lever, expressed a
universal, necessary truth. In the material world the lightest
particle of matter cannot be moved without a fulcrum on
1:5-7.] FIRST TIMOTHY 127

have turned aside unto vain talking; 7 desiring to be teachers of the law
,thougeyndrsaithweysa,norhftcidenly
affirm. 8 But we know that the law is good, if -a man use it lawfully, 9 as
which to rest the lever that moves it. It is equally true in

morals. No movement of our moral sense or action can take
place without a moral fulcrum on which to rest the lever of
truth which moves it. That fulcrum is the sense of right in
human nature. If it is destroyed, there is no starting point to
correct man's moral and spiritual errors. Hence, Paul found
mercy because he did his evil in ignorant unbelief; his conscience was good, pure, active; his sense of right was keen
and sensitive. There is always hope of such men; God has
respect for them. But when a man trifles with his convictions
, does violence to his conscience, holds the truth in unrighteousness--that is, does not practice what he knows to be
right, especially if he practices what he knows to be wrong
--he corrupts his own moral nature, destroys his sense of right
,andcutsoflpibyhturng.Imayevilws
is this protesting against wrong, yet encouraging the wrong
,manifestd.
6 from which things some having swerved have turned
aside unto vain talking;--These words teach that those teachers had once been in the right way, but had not remained in
it; indeed, it is clear that these persons, not only had been, but
were still reckoned among the members of the Ephesian
church, and were engaged in disputations that brought no
good to anyone.
7 desiring to be teachers of the law, though they understand
neither what they say, nor whereof they confidently affirm.-[They coveted the respect and influence which was ever paid
to the acknowledged teachers of the law of Moses: but they
utterly failed to understand the real meaning of that law.
This same class of teachers was in the church at Smyrna, of
whom it is said: "I know thy tribulation, and thy poverty
(but thou art rich), and the blasphemy of them that say they
are Jews, and they are not, but are a synagogue of Satan."
(Rev. 2:9.)] These persons aspired to be teachers of the law
of Moses, but they did not see that the law of Moses ended in
Christ and was taken out of the way by him.

knowing this, that law is not made for a righteous man, but for the lawless
and unruly, for the ungodly and sinners, for the unholy and profane, for
1murderers of fathers and 1murderers of mothers, for manslayers, 10 for fornicators, for abusers of themselves with men, for menstealers, for liars, for
1Or,
smiters
8 But we know that the law is good,--Paul, while affirming

this of those who aspired to teach the law, showed his respect
for the law.
if a man use it lawfully,--Those who did not see that the
law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end.
9 as knowing this, that law is not made for a righteous man
,--The righteous man is one made righteous by faith in Jesus
Christ, and does not need the Mosaic law with its earthly penalties to govern him.
but for the lawless and unruly,--These refuse to be bound
by any law, and submit to no higher authority.
for the ungodly and sinners,--[These have no reverence for
God, and are such as God disapproves; are marred or polluted
by sin, separated from God, so as to be openly hostile to him.]
for the unholy and profane,--Those who do not regard that
which is sanctified or made holy by God, but profane his most
sacred institutions. [Those who are impious or scoffers. One
who treats the will of the Lord with contempt, mockery, or
scorn.]
for murderers of fathers and murderers of mothers,--Often
when the parents become. old and burdensome they are killed
by their children to be free from the trouble that the care of
them imposes on them. [We can conceive nothing superior
to this in enormity, and yet such crimes have been
committed.]
for manslayers,--Those who commit murder. [A crime
against which all nature revolts. This sanctity of human life
is founded on the fact that man was made in the image of God.]
10 for fornicators,--Illicit intercourse of unmarried persons
;alsouchinter famidpersonwtha f
the opposite sex, whether married or unmarried.
for abusers of themselves with men,--"Carnal copulation
between male persons."--Sodomy.
1:10, 11.] FIRST TIMOTHY 129

false swearers, and if there be any other thing contrary to the 2sound
3doctrine;1a gh4ospelftryhbsedGo,wic
was committed to my trust.
2Gr. healthful
3Or, teaching
4Gr. good tidings. See Mt. 4. 23 marg.
for menstealers,--Those who carry on a traffic in human

flesh, or those who steal a person in order to sell him into
bondage, or those who buy such stolen men or women, no
matter of what color or what country. All these were menstealers, and God classed them with the most flagrant mortals.
The guilt of manstealing was incurred essentially by those
who purchased those who were thus stolen.
for liars,--They who speak for truth for what they know to
be false.
for false swearers,--Those who deliberately swear to that
which is false, and then prove false to their oath.
and if there be any other thing contrary to the sound doctrine;--The law of Moses with its penalties was given to restrain, check, and punish those guilty of these sins, and not to
rule those delivered from sin by faith in Christ Jesus. [Sound
admirably describes the teaching as Paul conceived it in its
complete freedom from any doubt as to right and wrong according to the instruction given to them as he was moved by
the Holy Spirit.]
11 according to the gospel of the glory of the blessed God
,whicasomtedyru.-ThgospelftLrd
Jesus Christ, the standard by which everything is to be tested
,andthelwofMsmaderthownbey
teachings of the gospel which was committed to Paul, which
he had preached.
SECTION TWO
EXPRESSION OF GRATITUDE TO CHRIST WHO
HAD ENTRUSTED HIM WITH THE MINISTRY
AS A PROOF OF GOD'S LONG-SUFFERING
AND AS ENCOURAGING TO OTHERS
1:12-17
12 I thank him that 5enabled me,ChreistJvuoLnd,fhate
counted me faithful, appointing me to his service; 13 though I was before a
blasphemer, and a persecutor, and injurious; howbeit I obtained mercy because I did it ignorantly in unbelief; 14 and the grace of our Lord abounded
5Some ancient authorities read enableth
12 I thank him that enabled me, even Christ Jesus our

Lord,--Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to
die for what he believed to be right. God always respects the
man who keeps a good conscience and is true to his convictions.
for that he counted me faithful, appointing me to his service;--God honored Paul's faithfulness to his convictions and
readiness to die for what he believed to be the will of God
,thouginerathmnwobelivdhm,yt
did not confess him because he feared the Pharisees. God
knows the man who is true to his own conscience, and for
this reason Christ Jesus counted Paul worthy and placed him
in the ministry of preaching the gospel to the Gentiles.
13 though I was before a blasphemer, and a persecutor, and
injurious:--There was no disposition with Paul to conceal his
wrongs--he was open and free to confess them--that he
might thereby magnify the mercy and goodness of God. So
he says he was a blasphemer. To blaspheme is to speak reproachfully, rail at, revile, and calumniate. Paul sought the
destruction of the whole church of God. Luke says: "But
Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of
him letters to Damascus unto the synagogues, that if he found
any that were of the Way, whether men or women, he might
bring them bound to Jerusalem." (Acts 9:1, 2.) When they
were placed on trial, he gave his voice for their death.

exceedingly with faith and love which is in Christ Jesus. 15 Faithful is the
saying, and worthy of all acceptation, that Christ Jesus came into the world
to save sinners; of whom I am chief:16 howbeit for this cause I obtained
mercy, that in me as chief might Jesus Christ show forth all his longsuffer-
howbeit I obtained mercy, because I did it ignorantly in

unbelief;--This clearly implies that had he persecuted the
church as he did knowing it was the church of God, no pardon
for him could be found. This accords exactly with the cases
of Judas and Pilate and the mob that crucified Jesus. To
commit these sins consciously was to forever bar the gates of
mercy to them. To them believing they were serving God or
with a good conscience left the way open for repentance and
pardon to them. But certainly being true to conscience did
not secure salvation, else those who crucified the Lord were in
a saved state when they were crucifying him, else Paul was in
a saved state while breathing out the threatenings and slaughter against all who called on the name of the Lord Jesus. But
Paul, because he "did it ignorantly in unbelief, " believing that
Jesus was not the Son of God, but that he was an impostor
,obtainedmrcy.
14 and the grace of our Lord abounded exceedingly with
faith and love which is in Christ Jesus.--He here expresses
his gratitude and joy for the exceeding abundant mercy and
grace of God that saved him, which was brought through the
faith and love which he had in Christ.
15 Faithful is the saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners;--To believe
and confess that Jesus is the Christ, the Son of the living God
,whocameint rldsvne,iafthuldre
saying, and is worthy of being confessed by all.
of whom I am chief:--Paul speaks of himself as the chief of
sinners before God. He had been in captivity, and is showing
that the grace of God is sufficient to save the worst of sinners
who would accept it in faith and love. He held himself as a
sample of mercy as the chief of sinners. He was the chief of
sinners not because he had been guilty of conscious, willful
sin, but because he had been more active and fierce in his determination to destroy the church of God, believing that by so
doing he was rendering service to God.

ing, for an ensample of them that should thereafter believe on him unto eternal life. 17 Now unto the King 6eternal, 7immortal, invisible, the only God
,hobnradgleyfvnr.Ame
6Gr. of the ages. Comp. Heb. 1. 2; Rev. 15. 3
7Gr. incorruptible
8Gr. unto the ages of the ages
16 howbeit for this cause I obtained mercy,--Notwithstanding the intensity of his bitterness, and his active zeal in destroying Christians, he had obtained mercy. God had forgiven him, that in him Christ should show forth all his longsuffering. Christ in him led him to bear the persecutions and
the suffering he had inflicted on others.
that in me as chief might Jesus Christ show forth all his
longsuffering,--Paul had been chief of sinners in persecuting
Christ. He now must be chief or first among those who suffer
for him. He labored and suffered for Christ more than all the
other apostles. Of himself he says: "Are they ministers of
Christ? (I speak as one beside himself) I more; in labors
more abundantly, in prisons more abundantly, in stripes above
measure, in deaths oft. Of the Jews five times received I
forty stripes save one. Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a night and a day
have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in
labor and travail, in watchings often, in hunger and thirst, in
fastings often, in cold and nakedness." (2 Cor. 11:23-27.)
Paul was of an intense temperament and of the heroic mold
that fitted him to inflict suffering on others, and bear it himself for what he believed to be right. He had inflicted it on
others.
for an ensample of them that should thereafter believe on
him unto eternal life.--Jesus chose Paul that in him he might
bear sufferings for him and others. In him God desired to set
forth the pattern of sufferings that men, who should thereafter believe in him to everlasting life, should be willing to bear.
The future world will be peopled with those of the true heroic
spirit, who counted it all joy to suffer for right and uphold the
truth.
l:17.] FIRST TIMOTHY 133
17 Now unto the King--Paul esteemed it an honor and a

glory to him to be chosen to suffer as Jesus had suffered, thus
to be made like Jesus in his sufferings, for it brought the assurance that he would be made like him in immortal glory. So
he bursts forth in this ascription of praise to God. God is the
King, Ruler of the universe.
eternal,--There is no end to his reign and glory.
immortal,--God is immortal in contrast with the beings of
this earth.
invisible,--He is invisible in contrast with visible things of
creation.
the only God,--The only true and real God.
be honor and glory for ever and ever.--Let him be honored
and glorified unto the age of the ages.
Amen.--This denotes the solemn ascent of the heart to the
sentiment conveyed by the foregoing words.
SECTION THREE
REITERATION OF THE CHARGE TO TIMOTHY
AND ENFORCEMENT OF IT
1:18-20
18 This charge I commit unto thee, my child Timothy, according to the
prophecies which led the way to thee, that by them thou mayest war the
good warfare; 19 holding faith and a good conscience , which some having
18 This charge I commit unto thee, my child Timothy

,-Thecargistowndcrethosfale
teachers. (Verse 3). The sum of the charge was that men
should put their whole trust in Jesus Christ, who came into
the world to save sinners, and who alone was able to lead
them into everlasting life. The charge was the last heritage
,thepriclsauwhPl,feingtaormhd
was not far distant, would leave to Timothy. Anxious above
measure for the churches in Asia, of which Ephesus was the
center, foreseeing that the perils and dangers from within and
without would rapidly close round the congregations, and
placing his greatest earthly hope on the steadfastness and
knowledge of Timothy, he charged him, by the memory of the
prophetic utterances which years before had been made concerning him (Acts 17:1, 2), to hold fast the doctrine which
taught men to put their trust in Jesus Christ.
according to the prophecies which led the way to thee
,-Thiswadonecrwithpoecs had
gone before concerning him. Timothy had a spiritual gift imparted to him by the laying on of the hands of the presbytery.
(4:14.) Paul was doubtless of this presbytery. (2 Tim. 1:6.)
that by them thou mayest war the good warfare;--According to these prophecies, and through the spiritual gifts bestowed when the prophecies were made, Timothy was to be
enabled to war the good warfare for Christ. Paul seems to
have been presenting his own sins, his trials, his joy in trials
to Timothy, as a means of stirring him up to a true spirit of
self-sacrifice and devotion to God.
19 holding faith and a good conscience;--As a means to this
warfare, he was to hold faith and an abiding trust and confidence in God through Jesus Christ. The faith must be held in
1:19. 20.] FIRST TIMOTHY 135

thrust from them made shipwreck concerning the faith:20 of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be
taught not to blaspheme.
a good conscience. Conscience is the faculty within man that

demands he should do what he believes to be right. His conscience is good, clear, pure when he does what he believes to
be right. He must do this to please God. Not to do what
conscience demands is to hold the truth in unrighteousness.
which some having thrust from them--This is to believe
one thing and practice another. To do so is to act hypocritically.
made shipwreck concerning the faith:--Some had violated
their consciences for wordly ends, and in this way had made
shipwreck of their faith. Faith cannot live unless the soul
obeys the conscience in doing the thing to which faith leads.
Conscience demands that a person do the things which faith
approves. "But wilt thou know, O vain man, that faith apart
from works is barren?" (James 2:20.)
20 of whom is Hymenaeus and Alexander;--Among those
who had put away from them a good conscience and had
made shipwreck of their faith were Alexander and Hymenaeus, thought to have been among the Judaizing teachers of
Ephesus, who, from worldly motives, did violence to their consciences and, their faith miscarried, blasted all their hopes as
when a ship driven by contrary winds is cast upon the breakers and all perish.
whom I delivered unto Satan,--This is generally supposed
to mean he had excluded them from the church, but it has always seemed to me to mean more than this. The church at
Corinth was commanded to deliver the incestuous person to
Satan. (1 Cor. 5:5.) Many of the early critics, and some of
the later ones, James Macknight among them, hold that Satan
inflicted bodily punishments in the days of the apostles.
Sometimes they cast out demons and delivered from the afflictions of the body. That was to deliver from Satan. To deliver
to Satan was to turn the person over to him that he might inflict bodily disease or punishment upon him. If such was the
case, it ceased with the age of miracles. During that age both
God and Satan exerted wonderful working power. They both
ceased at the same time. One used his power to bless, the
other to afflict and punish.
that they might be taught not to blaspheme.--The design
was reformation that they might be taught not to blaspheme
God, Christ, and his cause by their erroneous and unholy
teaching. The discipline at Corinth appears to have proved
successful in bringing good results. (2 Cor. 2:5-8.) In this
case it seems to have been otherwise. (2 Tim. 2:1648.)
PART SECOND
FORMAL INSTRUCTIONS
2:1 to 6:2
SECTION ONE
GENERAL REGULATIONS OF CHURCH LIFE
2:1 to 3:16
1. THE PROPER SCOPE OF PUBLIC PRAYER
2:1-7
1 I exhort therefore, first of all, 9that supplications, prayers, intercessions,
Gr. to make supplications &c.
1 I exhort therefore, first of all,--[Timothy was to begin at

once to carry out the instruction given by Paul--the charge
which bade him teach all men to put their whole trust in the
Savior of sinners.]
that supplications,--This word signifies requests for particular benefits, and is a special form of the more general word
rendered prayers. (Luke 1:13; Phil. 1:4; 2 Tim. 1:3.)
prayers,--Prayer is for direct and specific blessings as we
need them. [Prayer is communion with God. It implies that
God is a person able and willing to hear us, who has created
the universe and still preserves and governs all his creatures
and all their actions. He can produce results by controlling
the laws of nature or cooperating with them as readily as a
man can nay, more readily, for he is God. He can influence
the hearts and minds of men more readily than even a man
can induce his fellow men to action. He has had a plan from
the beginning, and he accomplishes this plan both by the manner in which he established the universe and the laws which
he set in operation, and also by his constant presence in the
universe, upholding it and controlling it. And God requires
prayer of all men. To pray to God implies a right relation to
him. Acceptable prayer can be offered unto God by the
righ-teousnly.Tparfthewickdsbomnaut
him. (Prow. 15:29; 28:9.) Only those who have forsaken sin
are authorized to draw nigh unto God in prayer.]

thanksgivings, be made for all men; 2 for kings and all that are in high
place; that we may lead a tranquil and quiet life in all godliness and gravity.
3 This is good and acceptable in the sight of God our Saviour; 4 who would
intercessions,--This word suggests a closer and more intimate communion with God on the part of the one praying. It
speaks of drawing near to God, of entering into free, familiar
speech with him. Prayer is its most individual, urgent form
as in the case of Abraham for Sodom. (Gen. 18:24-32.) One
of the most distinct examples of intercessory prayer is that of
the Lord's intercession for Peter. (Luke 22:31-34.)
thanksgivings,--Thanksgiving should never be absent from
any of our devotions; we should never fail in any of our
prayers to thank God for mercies received.
be made for all men;--These prayers were to be offered for
all men that God would bestow on them that which is for
their good--bring them to honor and glorify God.
2 for kings and all that are in high place;--For kings as the
supreme rulers of the country and for all them that are under
the kings.
that we may lead a tranquil and quiet life in all godliness
and gravity.--The end of the prayer was not that the kings
and governments of the earth might be built up and strengthened, but that these rulers might so conduct affairs that the
people of God might lead a quiet and peaceable life, living a
godly and earnest life in all things; that no hindrance might
be thrown in the way of Christians living a godly and earnest
life in all things, discharging all obligations to God and practicing honesty toward all men. Similar instruction was given
to the Jews who were carried away into captivity. "And seek
the peace of the city whither I have caused you to be carried
away captive, and pray unto Jehovah for it; for in the peace
thereof shall ye have peace." (Jer. 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet
for the sake of their own peace, they were exhorted to seek
the peace of the city. This prayer for its peace does not involve support, active participation its affairs, or even approval
of its course. This Epistle was written during the reign of the
most wicked of the Roman rulers. It involves no question of

have all men to be saved, and come to the knowledge of the truth. 5 For
there is one God, one mediator also between God and men, himself man
,ChrtisoJbeu6wngavhmslfroa;thesimny
approval of them or of the course they may pursue. No matter what the government, this prayer is proper.
3 This is good and acceptable in the sight of God our Saviour;--To please God is the highest motive that can influence a Christian.
4 who would have all men to be saved,--God's good will to
all men is here expressed, and he desires that all should come
to the knowledge of the truth and be saved.
and come to the knowledge of the truth.--There is no intimation that salvation is granted save through the knowledge
of the truth. The truth was revealed by God to guide man
into the way of salvation. Without God's direction man can
never obtain remission of sins and eternal life.
5 For there is one God,--This is stated as a further reason
why Christians should pray for all men. Polytheists could
not pray for all men because they would not pray for their enemies. One who believed in the gods of Rome would not
pray for the Carthaginians. In the very nature of things, a
polytheist could not pray for all men. For the gods of one nation were regarded as enemies of another nation. Whether
there was one God or many gods was the issue between Judaism and polytheism. It had required constant struggle, with
many failures, to keep even the Jews from polytheism. But
after the sore trials during the captivity in Babylon, they were
soundly converted to the belief in one God. Whatever else
may be said against them, it is evident that they were sound
in the belief in one God--Jehovah. But while that is true
, they did not believe he was the God of all men. All others
they regarded as godless. It took Jesus Christ to teach them
that Jehovah is the God of all men. Then the fact that there
is one God who loves all constitutes the reason for those who
love God to pray for all.
one mediator also between God and men,--As we have just
seen, there is one God of all men, so also there is one mediator, and only one, between God and all mankind. A mediator
stands between parties who are at variance, who are so widely

in its own times; 7 whereunto I was appointed a "preacher and an apostle
(I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.
"1Gr. herald
separated that they can communicate only through an intermediary.

himself man, Christ Jesus,--These words emphasize the nature in which Christ acts as mediator. It is in humanity the
nature common to all men, and for that reason all who bear
that nature are eligible to partnership in his mediation. (Heb.
2:6-18.) Herein we see how God dignifies man, since it is in
humanity he performs his mediatorial work, and by thus exalting our nature has thus set before all human beings the
possibility of attaining eternal life. [The statement that
"there is one God, one mediator also between God and men
,himselfanCrtJu"ishepntwPaul
wrote. He was still a man. He did not leave his humanity
behind when he went up on high. As he did not leave his
Godhood above when he came down to earth and became a
man, so he did not leave his manhood on earth when he ascended to heaven. In heaven today the "man, Christ Jesus"
officiates as mediator on our behalf. Realizing this, let us rejoice and give renewed diligence to make our calling and election sure.]
6 who gave himself a ransom for all;--Ransom is the price
paid for the redemption of a captive. Man had through sin
sold himself a captive to the evil one. Jesus became mortal
,shedibloantredmfohtraldm
sin and the bondage of the grave. He died as "the lamb that
bath been slain." (Rev. 13:8.)
the testimony to be borne in its own times;--Jesus Christ
was to be manifested in the last days of the Mosaic dispensation or testified in due time when the Lord should appoint.
He came to die and rescue man at the time appointed by God.
7 whereunto I was appointed a preacher and an apostle
-Theword"pac iesthmangofril
herald or proclaimer rather than one who teaches an old truth.
The apostles of Christ were those sent and authorized to
speak in his name, which authority was attested by the power
to work miracles.
(I speak the truth, I lie not),--In parentheses he emphasizes

that he speaks the truth in Christ and does not lie. This is
said in response to the teaching of the Judaizers who called in
question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the message
with which he was charged--solely to bear a weighty and imposing testimony to the truth of his assertion, which so many
were ready and eager to dispute--the assertion that the gospel
of Jesus Christ is a message of glad tidings was an offer of
salvation, not to a people, but to the whole world.]
a teacher of the Gentiles--This specifies the especial duties
of Paul's apostleship with reference to the peculiar fitness
which marked him out as the proclaimer of the divine will in
respect to this gracious offer of redemption to the Gentiles.
in faith--Paul's own faith in Jesus Christ--the grand motive power of his life and work.
and truth.--[This refers to the well-known facts of the gospel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring
of his own mighty faith in Jesus Christ.]
2. THE POSITION OF MEN AND WOMEN IN PUBLIC PRAYER
2:8-15
8 I desire therefore that the men pray in every place, lifting up holy
hands, without wrath and "disputing. 9 In like manner, that women adorn
"Or, doubting
8 I desire therefore that the men pray in every place,--Because he was an apostle to the Gentiles, he declares his wish
that in every place, not at Jewish altars only, but that the
Gentiles as well as Jews should pray.
lifting up holy hands,--Those leading the prayer did so
with outstretched hands. They must be men whose hands
were holy--unstained with wrong. [This is a figure for uprightness and purity of life. (Job 17:9; Psalm 24:4; James
4:8.) The church is "an elect race, a royal priesthood, a holy
nation, a people for God's own possession" (1 Pet. 2:9), and
no man should attempt to exercise this priestly function
whose life and character is not that of an earnest and consecrated Christian.]

themselves in modest apparel, with shamefastness and sobriety: not with
braided hair, and gold or pearls or costly raiment; 10 but (which becometh
women professing godliness) through good works. 11 Let a woman learn in
without wrath and disputing.--Without animosity or bitterness toward other nations or people and without disputing
over questions the Holy Spirit has not decided. [These angry
feelings can have no place in the heart of one who really prays
whether in public or in private.]
9 In like manner, that women--He had laid down rules for
the men in the public worship; he now gives rules for the
women in the congregation who had duties as well as the men.
adorn themselves in modest apparel,--[Their place in public
worship was one of quiet attention. Their reverence and adoration must be shown not by thrusting themselves forward
with a view to public teaching or public praying, but by being
present and taking part silently, avoiding especially in these
services anything like conspicuous dress or showy ornaments
--anything, in fact, which would be likely to arouse attention
or distract the thoughts of others.]
with shamefastness--That which shrinks from overpassing
the limits of womanly reserve and modesty as well as dishonor of which would justly attach thereto. [That habitual
inner self-government, with its constant rein on all the passions and desires which would hinder the temptation to this
from arising or, at all events, from arising in such strength as
to overcome the hindrances which shamefastness oppose to it.]
and sobriety;--The well-balanced state of mind arising
from habitual self-restraint.
not with braided hair, and gold or pearls or costly raiment
--[The reference is to the then common fashionable custom of
interweaving gold, silver, and pearls in the hair, causing it to
glisten in the light. Gold or pearls refer to the bracelets
, necklaces, anklets, rings and chains, and such things with
which women were often laden. The Jews denounced such
extravagant ornamentation. (Isa. 3:16-23)]
10 but (which becometh women professing godliness)
through good works.--To follow both these negative and positive requirements is church work because it is the work of
Christ and must be observed by women if they be faithful

quietness with all subjection. 12 But I permit not a woman to teach nor to
have dominion over a man, but to be in quietness. 13 For Adam was first
members of the church. The works a widow must have done

to entitle her to the support of the church are: "If she hath
brought up children, if she hath used hospitality to strangers
, if she hath washed the saints' feet, if she hath relieved the afflicted, if she hath diligently followed every good work. . . .
I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for
reviling." (1 Tim. 5:10-14.) That is church work. The
church has no more important work than bearing children and
training them for service to God. Women must do that work.
Paul instructs Titus to teach sound doctrine. "That aged
women likewise be reverent in demeanor, not slanderers nor
enslaved to much wine, teachers of that which is good that
they may train the young women to love their husbands, to
love their children, to be sober-minded, chaste, workers at
home, kind, being in subjection to their own husbands, that
the word of God be not blasphemed." (Tit. 2:3-5.) A Christian woman is doing church work when she keeps her house
well. The word of God is blasphemed when she does not do
so, when she fails to love and honor her husband and fails to
love her children and train them in the nurture and admonition of the Lord.
11 Let a woman learn in quietness with all subjection.--The
position of women in public worship is that of a quiet
learner in manner and in act, yielding submission in all lawful
respects to the position God had placed man as leader of the
worship in the public assembly of the church. This is given
as the rule "in all the churches of the saints." (1 Cor. 14:33
,34.
12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.--The point guarded
against here is woman's assuming authority over man. It is
not wrong for her to teach the word of God, but wrong for her
to teach it in a way that assumes authority or superiority over
man. (Tit. 2:5.) This is the only reason given in the Scriptures why it is wrong.

formed, then Eve; 14 and Adam was not beguiled, but the woman being beguiled bath fallen into transgression:15 but she shall be saved through "her
childbearing, if they continue in faith and love and sanctification with sobriety.
"Or, the childbearing. Comp. Gal. 4. 4
13 For Adam was first formed, then Eve;--The reasons for

this teaching are here given, which show the reach or extent
or the principles. Adam had priority in creation. He was the
original human being. Eve was from him and subordinate to
him, and was formed a help suited to him. The argument
here based on priority of creation is much strengthened by the
following statement: "For the man is not of the woman; but
the woman of the man." (1 Cor. 11:9.) This teaching of
Paul respecting the public position of woman as regards man
,inwhcesotaihldsubornatepc,i
based upon no arbitrary human speculation, but upon God's
original order in creation--that divine order which first
created man and after man's creation formed woman as his
helpmeet.
14 and Adam was not beguiled, but the woman being beguiled, hath fallen into transgression:--Priority in creation
was the ground alleged by Paul as the reason why the woman
was never to exercise authority over man. Paul now refers to
the general basis of his instruction concerning the exclusion of
woman from all public praying and teaching contained in the
preceding verses, Adam and Eve both sinned, but Adam was
not beguiled. He followed Eve into sin with his eyes open.
Eve, on the other hand, was thoroughly deceived. She fell
into Satan's deceit. Both were involved in the sin, but only
Eve allowed herself to be deluded. It would be difficult to find
a more vivid illustration of the essential difference between
the masculine and feminine nature. If there be this distinction between the sexes, that distinction furnishes the basis of
an argument and a reason for the instruction here given. The
catastrophe of Eden is the beacon for all generations when the
sexes repeat the folly of Eve and Adam, and exchange their
distinctive position and functions. So, according to inspired
teaching, she is not to be the leader, but to be in subjection.
15 but she shall be saved through her child-bearing,--Childbearing here embraces not only the act of childbearing, but
the life of caring and training children that the bringing of

them into the world necessitates. This domestic life of child
rearing is placed in contrast with the forward public life in
which she had blundered, and she is told that in this quiet life
women shall be saved.
if they continue in faith and love and sanctification with sobriety.--If they continue in faith in God and love to humanity
and holiness of life, coupled with a modest, retiring behavior.
Sometimes women and men, too, think this is assigning
women to an inferior position. Inferior in the sense that she
is not by nature, physically or morally, suited to public positions or to counteract the rougher elements of the world. But
she is of finer texture physically and morally than man, and is
better fitted (superior to man) for work of nursing, training
children, and keeping home attractive and cheerful. She is
the trainer of children and the companion of man in the home
,becomsthnrvafiue,moltyandrgi
of all the purifying and elevating influences shed by them.
No more sacred and no higher office did God ever lay on mortals than that he has laid on woman--to bear and train children and subjects for his everlasting kingdom. The woman
who neglects the duties she owes her children and her home
for the public life that God has created for man leaves her
work, her character, and her mission.
3. QUALIFICATIONS OF ELDERS* AND DEACONS
3:1-13
Timothy was to take the place of Paul the apostle in teaching, instructing, and guiding the churches in perfecting themselves, and in doing the work for which they were planted.
The bishops or overseers were to do the work which their
names indicated. Bishop or overseer was the name applied in
Greek and Roman countries to the same work or office indicated among the Jews by the words elders or presbyters.
They were to take the oversight of the congregations and
teach, guide, and direct all the performances of the duties that
fell to them. He here speaks of the importance and sanctity
* For discussion on appointment of elders and their duties, see appendix
on page 305.

13Faithfulstheaying,Ifamnsekth eofic a14bishop, e
desireth a good work. 2 The 14bishop therefore must be without reproach
, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; 3 15no brawler, no striker; but gentle, not contentious, no
13Some connect the words Faithful is the saying with the preceding paragraph
14Or, overseer
15Or, not quarrelsome over wine
of the work and character of the persons fitted to perform the

work.
1 Faithful is the saying, If a man seeketh the office of a
bishop, he desireth a good work.--This saying would indicate
that the work had been so highly esteemed that it had already
grown into a saying, "The man who desired the overseeing
desired a good work." No more important and no better
work exists among the people of God. Paul instructed to
"take heed unto yourselves, and to all the flock, in which the
Holy Spirit hath made you bishops, to feed the church of the
Lord which he purchased with his own blood." (Acts 20:28.)
2 The bishop therefore must be without reproach,--The elders and deacons must be men whose character is unimpeachable, who stand high in public estimation, known for their pure
life and spotless integrity. Not only must the believers reverence the character of the elders and deacons of a congregation, but those not members. In other words, they should be
men of unimpeachable character.
the husband of one wife,--Paul, seemingly at least, required
the bishop to have a wife. He at all events encouraged it. In
later years the idea grew up that there was more holiness in
celibacy, and the Roman Catholic Church forbids its bishops
to marry. When Paul required they forbid. Nowhere do the
Scriptures teach that there is more holiness in the unmarried
state than in the married. [All the directions concerning marriage in the New Testament are based on the idea of the union
of one man to one woman.]
temperate,--Watchful over himself in restraining the appetites and passions, using all in moderation so as to blend all
the faculties to the highest degree of activity.
sober-minded,--Not excitable or passionate, but self-restrained. (Having or proceeding from a realization of the importance and earnestness of life; not flighty or flippant.]

lover of money; 4 one that ruleth well his own house, having his children in
subjection with all gravity; 5 (but if a man knoweth not how to rule his
own house, how shall he take care of the church of God?) 6 not a novice,
orderly,-- Of good behavior, kind, considerate, and orderly

in deportment. [Not only must he be wise and self-restrained
in himself, but his outward bearing must in all respects correspond to his inner life.]
given to hospitality,--Entertaining strangers is frequently
impressed as a Christian virtue. The elders should possess all
Christian virtues in a high degree so he will be an example to
the flock--teach by example as well as by precept.
apt to teach;--His work is to teach and lead others in the
right way. In order to do this he must know the truth, then
by kind and faithful example lead the flock in the way the
Lord would have it go. It is very important that elders
should have aptitude for teaching privately as well as publicly. (2 Tim. 2:24-26.) It requires patience and perseverence in teaching others who are out of the way.
3 no brawler,--[The margin says "not quarrelsome over
wine."] No more dangerous and hurtful practice is known to
man than the use of strong drink. An elder must set a good
example in all things.
no striker;--Ungoverned in temper, ready to resent insult
or wrong, real or imaginary, quarrelsome, or ready to fight.
but gentle;--Not bitter and impatient, but kind in manners
even to the froward and unpleasant.
not contentious,--This does not mean that one is not to
stand and contend for the truth, but many are ready to contend over unimportant matters. Such always live in foment
and strife. Even truth and right should not be maintained in a
contentious spirit.
no lover of money;--not willing to use wrong means to obtain money, not anxious for sudden riches.
4 one that ruleth well his own house,--He who knows how
to train children and lead them in the right way--in a kind
and gentle manner so as to make worthy men and women of
them--exercising the qualities given here for the bishop. The

lest being puffed up he fall into the 1condemnation of the devil. 7 Moreover
he must have good testimony from them that are without; lest he fall into
reproach and the snare of the devil. 8 Deacons in like manner must be
1Gr.
judgment
same qualities are needed for the proper training of a family

that are needed for the training of a congregation.
having his children in subjection with all gravity;--He is to
train his children to be grave and sober in manner and to respect him and to honor God.
5 (but if a man knoweth not how to rule his own house
,howsaletkcrfhuoGd?)-Hisrle
management of his family is the evidence of his ability to rule
the church. If a man cannot manage his own children whom
he has reared, and whom he always has under his care, how
can he manage the church of God?
6 not a novice, lest being puffed up he fall into the condemnation of the devil.--Not a new convert, lest he become proud
and self important and fall into the traps the devil lays for
men.
7 Moreover he must have good testimony from them that
are without;--He must so conduct himself as to have the respect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of
their fidelity to right and to truth. But when a man lives a
just and upright life among people, there is seen in bad men a
sense of justice that makes them give due credit for it. If a
man is just and upright in his walk and kind and merciful to
the needy, without ostentation or display, the wicked world
will give him credit for it.
lest he fall into reproach and the snare of the devil.--The
man who has the reputation for dishonesty and untruthfulness
and for love of money is not fit for an elder of the church of
God. [Those who once knew him among other associations
living a very different life would be only too ready to attack
the blameless of the congregation through the stained and
scarred reputation of such an elder. The temptation to fall
away and deny the Lord in such a case would be overwhelming. The man might be in earnest, might wish to lead a new

grave, not double-tongued, not given to much wine, not greedy of filthy
and better life, but the risk that one with such connections
,withmeorsflday,wuonecsitr,wuldb
very great. Weakened and disheartened, such an elder would
be likely to fall an easy prey into some snare skillfully laid by
the devil, and, by his fall, cause a terrible and damaging injury to the church. For these weighty reasons Paul charged
Timothy to be very watchful when the elders were chosen to
choose only those who in their former days had preserved
their good name stainless and their character unscarred.]
8 Deacons--Deacons are servants, helpers. It is generally
believed that the seven appointed at Jerusalem (Acts 6:3) to
see that the destitute Grecian widows were not overlooked in
the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute
the contributions of the church among them properly. They
became helpers to the bishops or elders in their work, and the
needs of the service to be performed seemed to regulate the
number appointed. Feeding the poor with the contributions
of the church is just as spiritual as preaching the gospel. If
they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work.
in like manner must be grave,--The reverent decorum, the
quiet gravity, which never interferes with innocent childlike
happiness is especially to be looked for in a deacon [who
ought to show an example of everyday Christian life].
not double-tongued,--Truthful, not talking two ways to suit
the company he is in. [Such a grave fault would soon injure
his influence, and would inflict a deadly wound on his spiritual
life. 1
not given to much wine,--The use of strong drink is entirely incompatible with a fully developed Christian character.
The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to
seek, in his spiritual growth, to develop the character portrayed for the elder. This will lead every Christian to entirely
refrain from the use of strong drink.
not greedy of filthy lucre;--The deacons, like the elders, are

lucre; 9 holding the mystery of the faith in a pure conscience. 10 And let
these also first be proved; then let them serve as deacons, if they be blameless. 11 Women in like manner must be grave, not slanderers, temperate,
not to be lovers of money. They must not follow callings

that will work evil to others or to be so anxious for it that
they neglect their duties as Christians in order to obtain it.
Deacons are required to develop the same character as bishops.
9 holding the mystery of the faith--The mystery means
those truths which could only be known to a man by direct
revelations, truths which could not be reached by any process
of reasoning from natural observation.
in a pure conscience.--A pure conscience is one that has not
been corrupted by being misused and abased by being violated
or perverted. A man perverts and corrupts his conscience by
doing what he believes to be wrong, seeing the truth and violating convictions of right. A man may have a pure conscience and do wrong, but he must do what he believes is
right or he corrupts his conscience. A man must take hold of
the great truths of the Bible with a good and pure conscience.
10 And let these also first be proved; then let them serve as
deacons, if they be blameless.--Deacons must not be young
converts or inexperienced men. They must have had time for
study and practice of God's word. These deacons or helpers
in ministry and managing the church of God and its work,
until by service they have proven their intelligence and fidelity and steadfastness in the work of God, must have shown
their fidelity in doing the work so as to be held blameless by
the disciples of Christ.
11 Women in like manner must be grave,--They who serve
the church in looking after the wants of women can perform
for women that which men are unsuited to do. They can do
much in the sickroom and in needy families that man cannot
do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest.
not slanderers,--They are not to circulate false reports or
be given to gossip injurious to others.
temperate,--To be calm and collected in spirit, dispassionate, circumspect.

faithful in all things. 12 Let deacons be husbands of one wife, ruling their
children and their own houses well. 13 For they that have served well as
deacons gain to themselves a good standing, and great boldness in the faith
which is in Christ Jesus.
faithful in all things.--Moderate and true and faithful in all

they say or do. It may mean be faithful in using the means
entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs.
[From their position they would become the depositories of
many household secrets; to those confiding in them in moments of trouble they must be true; scrupulously faithful in
the instructions they would be often called on to give in the
course of their ministrations.]
12 Let deacons be husbands of one wife,--As was said of
the bishops and be faithful to her.
ruling their children and their own houses well.--They, like
the bishops, are to show their ability to care for the church by
having shown ability in caring for their own families.
13 For they that have served well as deacons gain to themselves a good stand,--The services of the deacons in looking
after and caring for the needy and afflicted, relieving their
temporal needs, teaching them the way of the Lord, gain for
themselves a good understanding and skill as teachers of the
word of God.
and great boldness in the faith which is in Christ Jesus.
-TheScriptusdonemla goin the
sick and afflicted administering to their necessities without
teaching them the word of God, admonishing them as to their
duties and so gaining strength as a Christian, and giving him
courage and boldness in teaching the word of God. Through
service of the deaconship a man grows into the qualifications
and fitness for the work of the elder.
4. THE CHARACTER OF THE CHURCH AND ITS HEAD
3:14-16
14 These things write I unto thee, hoping to come unto thee shortly; 15
14 These things write I unto thee,--This has reference to

the foregoing instructions, especially to those relating to the
qualifications of elders and deacons.

but if I tarry long, that thou mayest know 2how men ought to behave themselves in the house of God, which is the church of the living God, the pillar
2Or,
how thou oughtest to behave thyself
hoping to come unto thee shortly;--Although he hopes to

be with Timothy again, he nevertheless will not allow matters
of such gravity to await his return to Ephesus. For this hope
may be frustrated.
15 but if I tarry long,--Paul, feeling that dangers were
pressing closer upon him every day and that the hoped-for
visit to Ephesus might never be accomplished, wrote the foregoing solemn directions.
that thou mayest know how men ought to behave themselves--These words refer not to Timothy alone, but to Timothy and his fellow workers in the church, concerning whom
such particular directions had just been given.
in the house of God,--The spiritual house, the temple made
without hands. The local assembly with its bishops and deacons is the house of God in which God through the Spirit
dwells.
which is the church of the living God,--A living God dwells
in a living temple. It is built of living spiritual stones--men
and women.
the pillar and ground of the truth.--The church is the foundation and support of the truth. God has given the truth to
the world and has established the church for the upbuilding
,maintgprchatuinspryhewold.
Its duty is to do it by precept and example. In precept it proclaims the truth just as God gave it. Changed or modified it
ceases to be truth or the truth. It compromises nothing. Its
divine mission is to bear that truth in its divine purity to the
world. It must present to the world what the truth is when
practiced. The church, fulfilling its mission, is an exhibition
of a body of people such as the world would be if it was what
God desires it to be. He proposes to convert the world by
showing to the world in the example of the church how much
better it would be if it, like the church, would live by the
truth or be governed by God.
[In the first picture the church is presented as a vast assembly with the living God dwelling in its midst. In this it is

and3groundofthetruh.16Andwithoutcontroversygreatis hemystery
of godliness;
4Hewhoasmniftdelh,
Justified in the spirit,
Seen of angels,
Preached among the 5nations,
Believed on in the world,
Received up in glory
stay 3Or,
GoHde,pr4iswtlTnahcouf dientvc.Som
ancient authorities read which

5Or, Gentiles
represented as a massive pillar, holding up and displaying before men and angels the truth--the gospel. In the first picture the thought of a great company gathered together in the
midst of which God dwells is prominent; in the second, the
thought of the gospel as "the power of God unto salvation to
every one that believeth" comes to the front, and the church
of God is no longer viewed as a company of separate individuals, but as one massive foundation pillar supporting and displaying the glories of redemption.]
16 And without controversy great is the mystery--It is a
revelation of truth originally hidden from man's knowledge
,towhicmanbysuideraonbltswud
never be able to find the way--a communication by God to
men of truth which they could not have discovered for themselves.
of godliness;--The Word, taking on him humanity and living, suffering, dying, rising, and reigning in humanity, is for
human beings the source of godliness. In it are all possible
motives to holy living. It is this great fact, fully apprehended
and believed in the soul, which breaks the power of sin and
quickens to a new life of holiness. The all-potent revelation
of the gospel is Christ as the God-man, and from it, as received in the soul, comes all true godliness. For it is written
"Like as he who called you is holy, be ye yourselves also holy
in all manner of living; because it is written, Ye shall be holy
;forIamhly."(1Pet:5,6)
He who was manifested in the flesh,--Jesus was God in the
flesh, manifesting or showing to the world the true example of
what God in the flesh would do and what he would not. He
showed this because he desired man to be like him. So he
came in the flesh to give the pattern to which he wished man

while in the flesh to conform.
Justified in the spirit,--Jesus had the Spirit without measure. Through the Spirit he worked miracles, showed that
God was with him, justified his claims to be the Son of God
; by this Spirit he was sustained and upheld in his sufferings
;bythesamSpirwedfomthancriedo
the home of God.
Seen of angels,--The Son of man in his humiliation revealed himself as the Son of God, and at every step in his
earthly manifestation the angels saw in him the eternal God.
They announced his advent, they ministered to his wants
, they announced his resurrection and attended him in his glorified humanity.
Preached among the nations,--He was proclaimed as the
Savior of men, in whom alone they had standing before God
and everlasting blessedness. He was proclaimed without respect to national distinction, to social condition, or culture
;withrespcmlyofatwersin d of
salvation. It was impressive to the early church to witness
the proclamation of a world-wide salvation.
Believed on in the world,--The proof that Jesus rose from
the dead and is the Son of God were so irresistible that many
among the Gentile nations believed on him.
Received up in glory.--A convoy of angels received him and
escorted him to the throne of God, where he was crowned
Lord of lords and King of kings. These were the great truths
concealed from the world, which the angels desired to look
into, which have been made known unto men for their obedience of faith, and constitute the gospel of Jesus Christ.
4:11 FIRST TIMOTHY 155
SECTION TWO
PERSONAL INSTRUCTION TO TIMOTHY
4:1 to 6:2
1. APOSTASY FORETOLD
4:1-5
1 But the Spirit saith expressly, that in later times some shall fall away
from the faith, giving heed to seducing spirits and doctrines of demons, 2
1 But the Spirit saith expressly,--There are two kinds of

revelations made by the Spirit as presented in the Bible; one
was a revelation to an individual for his obedience, the other a
revelation by inspiration to enable those inspired to work miracles and teach others. The prophets and apostles were subjects of this latter inspiration. Connected with the knowledge
to be revealed was the ability to work miracles to prove that
the message was from God. This species of inspiration, miraculous in character, was confined to the apostolic age of the
church, and continued in force only until the full revelation of
God to man was made and confirmed by testimonies that no
one can gainsay. This inspiration was effected by God's
Spirit taking possession of the human body, using the human
tongue and through it speaking to the world. God's Spirit on
the day of Pentecost took possession of the tongues of the
apostles and gave the very words then spoken. (Acts 2
:4, 14-36, 40.) The Spirit used the apostles' organs of speech
, through which to make known to the world his message.
Sometimes the Spirit spoke without the intervention of man's
tongue. (Acts 8:29.) He spoke in an audible voice on the
occasion of the baptism of Jesus. (Matt. 3:17.)
that in later times some shall fall away from the faith
,--From the time at which he was writing and forward in all periods of the church, men have apostatized from the faith.
giving heed to seducing spirits--Spirits that so beguile
them as to lead them from the truth. Every spirit that teaches
that man can in any manner set aside the law and appointment of God, or substitute man's devices for the order of
God, is a seducing spirit that turns man from the truth.
and doctrines of demons,--Demons are the evil spirits. The
means the devil used to beguile Eve was to convince her that

through the hypocrisy of men that speak lies, 6branded in their own conscience as with a hot iron; 3 forbidding to marry, and commanding to ab-
6Or, seared
another way was better than that which God had directed
,andthusebgilrandhetoflwasmd
best to her rather than to give heed to God's directions.
2 through the hypocrisy of men that speak lies,--These seducing spirits speak lies, pretending to lead them into the way
that will bless them. No greater hypocrisy was ever shown
than that by Satan when persuading Eve to believe that to eat
the fruit would bring good to her, when he knew it would
bring her and the world into subjection to him, and that the
wages of sin is death. These demons work through evil men
who hypocritically speak lies to accomplish their wicked designs.
branded in their own conscience as with a hot iron;--These
men have become hardened and insensible to all feelings of
justice and right. To live in neglect of a known duty or violation of a principle of right is to demoralize the spiritual man
,weaknhismorlcte,andhisoce.T
unfits man for the higher duties of life and gradually fits him
for a life of sin and wrongdoing. Habitual violation of the
sense of right educates a man for doing what is wrong. An
occasional outburst, a great wrong repented of is not so fatal
in its tendency, not so hardening in its influence on the heart
and character of men as a continual violation of the principles
of right in what are regarded as small matters. Peter, under
the impulse of fear, could deny his Master and repent of it
,andyethvbrcosineadtuhrcan
Judas Iscariot, who, during the time he carried the bag for the
disciples, was doubtless guilty of petty peculations and pilferings continually. The man who cherishes some private or secret sin, which he thinks is petty and unimportant, is gradually hardening his heart and fitting himself for a total breakdown of his moral character that will develop itself in permanent open sinfulness and degradation. The conscience should
be kept good and tender; the heart pure.
3 forbidding to marry,--Some of the errors into which they
lead men are here enumerated. Now and then men may be

stain from meats, which God created to be received with thanksgiving by
them that believe and know the truth. 4 For every creature of God is good
,andothigsberjcd,ft ivewhanksg:5forit
sanctified through the word of God and prayer.
found like Paul who can live lives of virtue and purity without marriage and develop themselves more faithfully in the
service of the gospel; but usually to hinder a man from marriage is to lead to a life of sin and uncleanness. The universality of marriage is an indication of a high state of virtue and
civilization.
and commanding to abstain from meats, which God created
to be received with thanksgiving--God created meats for man
and they will administer to his good if they are received with
thanksgiving.
by them that believe and know the truth.--By those who
understand how properly to use them.
4 For every creature of God is good,--This refers to all the
appointments and gifts of God--marriage and meats. God
created all things on earth for man (Gen. 1:28, 29), and everything properly used for the purpose for which he created
them will bring good to man.
and nothing is to be rejected,--It is not the part of wisdom
to reject or refuse what God does not reject.
if it be received with thanksgiving:--God's appointments
and gifts are to be received with thanksgiving and used as
God directs that they should be used.
5 for it is sanctified through the word of God and prayer.
-butalhesingvbyGodshulercivwt
prayer that we might use them as God directs and that we
may be blessed in the use of them. This is an indication of
how we should pray in all things, as we give thanks to God
for our food that we may be blessed in its use and be guided
by God in using it. So we should receive all blessings and favors. [Thus all food is sanctified, not only by the thanksgiving before partaking of it, which too often degenerates into a
mere form of words--into lip service of the most heartless
form. The sanctification to which reference is made is the
constant habit of looking to God as the giver of every good
and perfect gift.]

2. WITH REGARD TO HIS OWN TEACHING AND CONDUCT
4:6-16
6 If thou put the brethren in mind of these things, thou shalt be a good
minister of Christ Jesus, nourished in the words of the faith, and of the good
doctrine which thou hast followed until now:7 but refuse profane and old
wives' fables. And exercise thyself unto godliness:8 for bodily exercise is
6 If thou put the brethren in mind of these things, "These

things" refer to all the things mentioned in verses 1-5.
Timothy as a teacher was to warn the brethren against the
teachings of these seducing spirits, to admonish them to receive all the gifts and favors of God with prayer and thanksgiving, and to teach them to receive them in prayer and use
them according to the will of God.
thou shalt be a good minister of Christ Jesus,--In doing
this he himself would be nourished and built up in the words
of the faith and of the good doctrine unto which he had attained or had learned. These evils and dangers were coming
upon them, and Paul wished them to be warned of it that they
guard against them.
nourished in the words of the faith,--From early youth he
had been carefully trained in the truths of the Old Testament.
(2 Tim. 1:5; 3:15.) Paul had trained him in the gospel (2
Tim. 3:16) and now instructs him to continue this training
by guarding the church against the doctrine of false teachers.
and of the good doctrine which thou hast followed until
now:--[He had been faithfully taught, and with good understanding of it had diligently followed it.]
7 but refuse profane and old wives' fables.--These may
refer to the Jewish traditions that were handed down and are
now found in the Talmud. Many absurd and ridiculous
things and fables and tales are told as a part of their religious
instruction. The heathen worship also adounds in many ridiculous and absurd tales of cures performed and wonders
wrought.
And exercise thyself unto godliness:--As the athlete trains
his body so do you with strenuous effort train yourself in true
piety in your heart and life. A man needs to school himself to
the restraint of his passions, lusts, and worldly ambitions, and

profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come. 9 Faithful is the
saying, and worthy of all acceptation. 10 For to this end we labor and
strive, because we have our hope set on the living God, who is the Saviour
of all men, specially of them that believe. 11 These things command and
'Or, for little
to the use of his spiritual faculties and powers that he may

practice godliness.
8 for bodily exercise is profitable for a little;--The exercise
or training of the body to fit it for skill in the athletic games
from the Christian viewpoint had but little profit. Any skill
or success merely in earthly affairs was of but little value
compared with the spiritual and eternal interests. The rewards and honors gained are unsatisfactory and short lived.
but godliness is profitable for all things,--[Godliness is not
merely an inward holiness, but an operative, active piety
, which, springing from an intense love for -God, manifests itself in love for his creatures. This godliness transfigures and
illumines with its divine radiance all busy, active life, every
condition, every rank in all ages. This surely is that to which
every faithful child of God should seek to attain.]
having promise of the life which now is, and of that which
is to come.--A life according to the laws of God has the promise of protection, help, and the blessings of God in this life
,andthelbsigandpowerfth Godin
the world to come.
9 Faithful is the saying, and worthy of all acceptation.
--Paul emphasizes that this truth is a faithful saying and worthy of a full and hearty acceptance by all. It will bring good
to all who follow this instruction.
10 For to this end we labor and strive,--He explains that
the practice and exercise in godliness that led him to toil and
labor and suffer reproach for the cause of God would fit him
for the glories of the eternal world.
because we have our hope set on the living God,--He did it
because he trusted that the living God would bring blessings
both in this world and in that which is to come.
who is the Saviour of all men, specially of them that believe--The law of the Lord meets all the contingencies possi-

teach. 12 Let no man despise thy youth; but be thou an ensample to them
that believe, in word, in manner of life, in love, in faith, in purity. 13 Till I
ble to arise in life. It meets every special case that arises, and
in its working reaches every case as fully as God can reach it
by special law or interference. God is always present in his
laws. What is done through these laws, God does. Those
who believe come more fully into harmony with his laws than
those who believe not, and so they receive blessings of God
more fully than others do. The answer to prayer requires no
departure from this principle. The blessings of God flow
through his laws to those who are in the proper state and condition. Tap the channel through which they flow and receive
just such blessings as you are fitted to receive. God is personally present in all his laws to bless those who comply with
them in spirit and in truth, and to curse those who refuse to
comply with them. God is all-wise and all-powerful. He sees
the end from the beginning. Eternity, past and future, is an
everlasting present to him, and he provides for all contingencies that may arise in the onward march of his forces. Not a
sparrow falls to the ground without a father's care and the
hairs of our head are numbered. Because we fail to see and
understand how the laws of the spiritual and material world
interlace and harmonize with each other, all composing parts
of one harmonious whole, we are not to conclude that they are
not such. God is in all his works.
11 These things command and teach.--These truths that
God is the Savior of all, desires that none should perish, but
that all should repent and live, and that it is man's highest
duty to trust and obey God.
12 Let no man despise thy youth;--This would indicate
that Timothy was quite a young man at the time this was
written. The Romans divided life into childhood up to eighteen years, youth up to forty-four, and old age up to death.
But Paul's language would imply that he was of an age that
he would be liable to youthful indiscretions and follies.
but be thou an ensample to them that believe,--[An example in reference to the firmness with which he embraced the
gospel, the fidelity with which he adhered to it in trials, and

come, give heed to reading, to exhortation, to teaching. 14 Neglect not the
the zeal which he showed in spreading it abroad. He exhorts

him to so live as to be a model or pattern after which the devotion of others should be molded.]
in word,--This has reference to teaching the word of God
,butpariclyohswdncialterous.
in manner of life,--In conduct, in deportment, in behavior.
This certainly is of the deepest importance. [The words of
men placed in such a position should ever be true and generous, helpful and encouraging.]
in love--In love to God and man which shows itself in
honoring God and doing good to man.
in faith,--Faithful in all things, faithful in teaching the will
of God, and being an example of fidelity in keeping its requirements.
in purity.--He should be pure, holy, clean in thought, in
life, and actions. Young preachers and all young men need to
take these admonitions to heart and be guided by them.
13 Till I come, give heed to reading,--Paul expected to give
him more instruction when he would come to see him. Till
then he exhorts him to give attendance to reading the Scriptures of the Old Testament. Books were not then plentiful
,andtheOlTsmfordthecingMsah.
He was to study and use them in his teaching. Philip's beginning at the prophecy of Isaiah and preaching Jesus (Acts 8
:26-40) is a sample of much of the preaching of this early age.
It was showing that these Scriptures foretold the coming of
Jesus and how he came in fulfillment of them. This reading
was to be done in private to instruct and improve himself, and
in public to improve and benefit others.
to exhortation,--On these Scriptures exhortations to obedience and faithful living were to be based.
to teaching.--He was to study the teachings of these Scriptures concerning Jesus and teach these to others that they
should practically apply them to their own lives. The Old
Testament must still be studied and taught, for it was typical
of the New Testament. In the Old Testament we have the
example of God applying his law to the conditions of life as

gift that is in thee, which was given thee by prophecy, with the laying on of
the hands of the presbytery. 15 Be diligent in these things; give thyself
wholly to them; that thy progress may be manifest unto all. 16 Take heed
they would arise. From these we are to learn how he will

apply the spiritual and eternal laws given in the New Testament.
14 Neglect not the gift that is in thee,--This was a spiritual
gift qualifying him for the work to which he had been called.
Before the completion of revelation spiritual gifts were given
to qualify for the work of converting sinners and teaching
saints till the completed will of God was fully made known.
The gift seems to have been bestowed upon him by the laying
on of the hands of the presbytery, Paul joining them in it.
And by or through his hands the gift was bestowed, for he
says: "For which cause I put thee in remembrance that thou
stir up the gift of God, which is in thee through the laying on
of my hands." (2 Tim. 1:6.) This was possibly done by the
elders at Lystra, for he says: "This charge I commit unto
thee, my child Timothy, according to the prophecies which led
the way to thee, that by them thou mayest war the good warfare." (1 Tim. 1:18.)
which was given thee by prophecy, with the laying on of
the hands of the presbytery.--A prophecy at the time of his
conversion or at some period had been made concerning him
,towhicrefnsmadthewopgs.Iinfrtha
these spiritual gifts needed to be used, not neglected. To be
stirred up lest they should be lost through disuse. This is in
accordance with the order of God. The talent used multiplies; disused, it is taken from the possessor and is lost. The
apostles, including Judas, were gifted before the death of
Jesus. They used these gifts for a time and rejoiced in them.
In the later months of the Savior's ministry, as the dark
clouds overshadowed his pathway they seemed to lose faith
, ceased to work, and they lost their gifts. Only with the renewal of their faith did the gifts again appear.
15 Be diligent in these things;--Timothy was to give his
whole time and attention to the study of the Scriptures and
the cultivation and use of the gifts and graces bestowed on
him.
4:15 to 5:11 FIRST TIMOTHY 163

to thyself, and to thy teaching. Continue in these things; for in doing this
thou shalt save both thyself and them that hear thee.
give thyself wholly to them;--He was not to divide his attention with worldy aims and callings. [He was to devote his
whole being, in every faculty of body and mind, to the attainment of that which had been made possible by the gift which
had been bestowed upon him.]
that thy progress may be manifest unto all.--By this diligence in study and in the gifts bestowed, his improvement
would be apparent to all. [There must be no standing still
,norestigcwhknoledgarycqui,no
being satisfied with the present attainments in the spiritual
life; there must be a restless striving after the acquirement of
new stores of knowledge ever deeper and more accurate; there
must be a ceaseless endeavor to attain to a higher degree of
eminence in the spiritual life; and the result of these efforts
will be manifest to all.]
16 Take heed to thyself, and to thy teaching.--He was to be
careful as to his life and conduct, watchful and faithful in the
use of the gifts bestowed, and continue in that which he had
received from Paul.
Continue in these things; for in doing this thou shalt save
both thyself and them that hear thee.--Timothy could save
himself only by faithfully teaching the word of truth delivered
to him through the Holy Spirit. He could save others only by
teaching the word which God had given him to teach. In
striving to save others, he would really be striving to save
himself.
3. WITH REGARD TO HIS DEALING WITH CLASSES OF
PEOPLE
5:1 to 6:2
(1) CONCERNING WIDOWS
5:1-16
1 Rebuke not an elder, but exhort him as a father; the younger men as
1 Rebuke not an elder, but exhort him as a father;--Paul

here instructs Timothy how to treat the different ages and
classes of people. The term elder sometimes denotes an over-

brethren:2 the elder women as mothers; the younger as sisters, in all purity. 3 Honor widows that are widows indeed. 4 But if any widow hath
children or grandchildren, let them learn first to show piety towards their
own family, and to requite their parents: for this is acceptable in the sight of
seer of the church, but here it means those advanced in age

,foritspuncawhteldryomn,uge
men, and the younger women. He admonishes Timothy not
to rebuke or speak harshly to the aged men; but, if they commit wrong instead of reproving them in a censorious manner
,entrakidlyobschemturnfowgas
son would his father.
the younger men as brethren:--Treat the younger as a man
would his brother. Do it in and from love.
2 the elder women as mothers;--Treat the elderly women
with respect and affection as one would his own mother.
the younger as sisters, in all purity.--As a brother would
his own sisters. The younger women must be treated by him
in all purity. Let no impure thought or practice be cherished
in your association with them. [What miserable scandals
would have been avoided in all ages if this had been constantly remembered? If Timothy was thus advised, let others
consider what sort of conduct is required of them that they
should give no ground of suspicion, no shadow or pretext to
those who wish to calumniate.]
3 Honor widows--The word honor contains the idea not
only of respect, consideration, but also in such a connection as
this, that of temporal support. It suggests that such relief is
not to be dealt to them as paupers, in a manner so as to degrade them, but as to Christians whom the church holds in
honor, and to whom it thus shows honor. Care for widows
was a marked feature of the Old Testament (Ex. 22:22-24
;Deut. 24:17-19), and in the apostolic churches it was very
early made a prominent duty (Acts 6:12).
that are widows indeed.--Those who are destitute and truly
desolate, without children or relatives to whom they can look
for help. Widows in this condition are widows indeed and
need the help and support of the church.
4 But if any widow bath children or grandchildren, let them
learn first to show piety towards their own family,--They

God. 5 Now she that is a widow indeed, and desolate, hath her hope set on
God, and continueth in supplications and prayers night and day. 6 But she
that giveth herself to pleasure is dead while she liveth. 7 These things also
command, that they may be without reproach. 8 But if any provideth not
for his own, and specially his own household, he hath denied the faith, and is
should learn first to care for their helpless and destitute

mother or grandmother, and even if they are not destitute
, this piety demands kindness, gentleness, patience, and love toward their own family.
and to requite their parents:--Repay with love and tender
regard the parents in their helpless old age for all the love, patience, sleepless care they took for you in your helpless infancy. None can ever know the intensity of a mother's love
for her child, her constant self-denying life to help the child
she has borne. Now a child should remember this and return
it in kindness and love when the mother grows old.
for this is acceptable in the sight of God.--What we render
in kindness and love to our parents, God accepts as service to
him.
5 Now she that is a widow indeed, and desolate,--She that
is destitute, helpless, without children, or other relatives on
whom she could depend for support is a widow indeed.
hath her hope set on God,--She has no one to whom to look
but God.
and continueth in supplications and prayers night and day.
-- Her lack of others on whom to depend leads her to feel her
dependence upon God, and makes her constantly come with
supplications and prayers to God for help night and day.
6 But she that giveth herself to pleasure is dead while she
liveth.--In contrast with her who feels her bereaved condition
and draws near to God, the widow who lives for pleasure is
dead. [Her frivolous, selfish, sensual existence is not true
life , it fills none of life's true ends; and, as to any real value
to herself or to others, she is practically dead. While alive in
the flesh, she has no real life in the Spirit.]
7 These things also command, that they may be without reproach.--Give these teachings in charge of the whole church
that they may be without blame in providing for "widows indeed, " and not pampering idleness in those able to take care
of themselves.

worse than an unbeliever. 9 Let none be enrolled as a widow under threescore years old, having been the wife of one man, 10 well reported of for
good works; if she hath brought up children, if she hath used hospitality to
8 But if any provideth not for his own, and specially his
own household,--If any child or grandchild provides not for
his own widowed mother or grandmother, especially those
who live with him, he is guilty of a crime in the sight of God.
he hath denied the faith,--So heinous is the crime that he
denies the faith in so doing. To grossly violate the will of
God is to deny the faith, and a failure to provide is such a violation.
and is worse than an unbeliever.--Many of the godless heathens, recognized the duty of caring for their parents, and for
Christians not to do it is worse than an unbeliever. By some
it is interpreted to mean if a man does not provide for his own
family. But this is to introduce a wholly foreign subject in
the connection and to do violence to the context.
9 Let none be enrolled as a widow under threescore years
old,--[This did not necessarily preclude aid to widows who
were younger and were in need; but these were the ones who
were to be enrolled in the class whom the church maintained
in comfort and in honor.]
having been the wife of one man,--[The fatal facility and
the lax state of morality in the pagan world, and even in this
country, must be taken into account when we seek to illustrate and explain the directions to Christians. She must not
be a bigamist, or an adulteress, or one who had indulged in
the prevalent custom of divorce, but had been faithful and
true to her marriage vow.]
10 well reported of for good works;--Who has been faithful
in performing good works so that she has a good report for
them. [The Lord Jesus had first used the phrase and taught
how "good works" of his disciples (Matt. 5:16), as they were
evidences of his own mission (John 10:32, 33.) It denotes all
kinds of good actions as distinguished from sentimentality
-fedingthury,clo enakdvistghc
are good works. (Matt. 25:35, X)]
if she bath brought up children,--To bring up children
faithful to God is implied. The church has no more important

strangers, if she hath washed the saints' feet, if she hath relieved the afflicted
,ifsheatdlgnyowevrdk.1Butyongerwids
refuse: for when they have waxed wanton against Christ, they desire to
work than bearing children and training them for service to

God. [She must be well known as one who loves children
,andwoulberyingladtoschrenyui
to children who might be entrusted to her charge.]
if she hath used hospitality to strangers,--Entertaining
strangers has always been esteemed a virtue among the servants of God. "Forget not to show love unto strangers: for
thereby some have entertained angels unawares." (Heb. 13
:2.) The strangers to be entertained are those without means
to care for themselves.
if she hath washed the saints' feet,--Feet were washed at
the end of a footsore journey, and was an act of hospitality to
strangers. This had from the beginning been regarded as an
act of hospitality and kindness. Abraham entertained strangers and offered them water to wash their feet. (Gen. 18:4.)
Jesus set his disciples the example that they should go beyond the hospitality of the ancients in love and condescension; they should wash the feet of their brethren. Jesus
washed the disciples' feet and told them that they "also ought
to wash one another's feet." (John 13:14.) In the passage
before us Paul classes it as a good work with bringing up
children and visiting the sick. It is nowhere regarded as a
church ordinance. Pious and godly women did it for their
brethren who came to them.
if she hath relieved the afflicted,--[Not merely, or even
chiefly, by gifts, but by all kindly and sisterly encouragement
,evradytomuneigtolwrdeaf
her kindness, none out of reach of her sisterly help and counsel, implying the visitation of the distressed in their homes.]
if she hath diligently followed every good work.--Every
work that administered good to needy and suffering men and
women. Women who have through life so conducted themselves as to be well reported of for such works are to be
honored and supported by the church.
11 But younger widows refuse:--Do not take into the number to be honored or supported widows younger than threescore.

marry; 12 having condemnation, because they have rejected their first
1pledg.ib3,Anowatheufrymlso
house; and not only idle, but tattlers also and busybodies, speaking things
1Gr. faith
for when they have waxed wanton against Christ,--Those

younger than sixty are liable to grow wanton or wax lustful
against Christ. [The word wanton implies indulging in desires in spirit and conduct in opposition to Christ. It is to
surrender oneself to a carnal and luxurious course of life as
antagonistic to the claims and calling of Christ.]
they desire to marry;--"The flesh lusteth against the
Spirit." (Gal. 5:17.) He does not condemn their marrying
, but encourages it. (Verse 14.) The point the apostle makes
is that the younger widows would cultivate idle habits and excite wanton and lascivious feeling that would lead them to
give up faith in and obedience to Christ and they would seek
marriage.
12 having condemnation,--They would fall under condemnation. [Those who give up the work which for their Master's sake they have undertaken, expose themselves to a
searching judgment, which will thoroughly sift the reasons
that induced them to forsake the begun toil, and that, if the
reasons be not satisfactory, will be unfavorable, and will
surely involve condemnation.]
because they have rejected their first pledge.--This seems
to carry with it the idea that the coming into the number that
are supported by the church take on themselves pledges of
fidelity and self-consecration to God and his cause. Younger
women in wantonness of the flesh give up their feeling of
self-consecration and seek to gratify their feelings in marriage. They take a step away from Christ. A backward step
from Christ is a fearful step. Christians ought to daily grow
in grace and in the knowledge of the truth, and this will daily
draw them nearer and nearer to God. The first step away
from God is the fatal one.
13 And withal they learn also to be idle, going about from
house to house;--That giving way to the feelings of the flesh
shows itself in a disposition to wander from house to house.
and not only idle, but tattlers also and busybodies, speaking

which they ought not. 14 I desire therefore that the younger 2widows
marry, bear children, rule the household, give no occasion to the adversary
for reviling: 15 for already some are turned aside after Satan. 16 If any
2Or,
women
things which they ought not.--This leads to idle and mischievous gossip and vicious talking. Friendly intercourse and
kindly offices of friendship are good; especially is it good to
care for the sick and to help the needy, but too much and constant visiting and going from place to place are not good either for the visited or the visitor.
14 I desire therefore that the younger widows marry,--It is
better that the younger widows should marry than that they
should be taken into the number of those cared for by the
church. Marriage and a home of her own to look after and
care for are needed to develop the better nature and call out
the true abilities and qualities of women.
bear children, rule the household,--They fulfill their true
destiny, call into their noblest qualities, and develop the highest type and character of true womanhood in marrying, bearing children, and training souls for immortality, and making
good homes as conservatories of virtue, morality, and godliness. No holier trust was ever committed to mortals than
this.
give no occasion to the adversary for reviling:--In failing
to do these things they give occasion to the adversary of
Christ to speak reproachfully of his cause and people. Paul
said that the elderly women should be instructed to "train the
young women to love their husbands, to love their children, to
be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not
blasphemed." (Tit. 2:4, 5.) Reproach and blasphemy of the
word of God is brought in by Christian woman failing to keep
a clean and comfortable home. These may seem to be small
things, but to God nothing is small. These seemingly small
things are often most far-reaching and widespread in their influence for good or evil.
15 for already some are turned aside after Satan.--Some
had already forsaken God and turned aside to follow Satan.
And he warns them against the influences that lead in that direction.

woman that believeth bath widows, let her relieve them, and let not the
church be burdened that it may relieve them that are widows indeed.
16 If any woman that believeth bath widows, let her relieve

them, and let not the church be burdened; that it may relieve
them that are widows indeed.--The apostle here gives the
general direction, if any woman have a widowed mother or
grandmother, let her relieve them, take care of them, and let
not the church be charged with their support that it may relieve widows that have no one to support them. This applies
to men as well as women. (See verse 8.) Paul here, as the
Scriptures everywhere do, recognizes that men and women
able to work should have some proper calling at which they
should labor industrially to make a living for themselves and
to support those who by the ties of nature are dependent upon
them. It is the duty of the church of God to require all to
work and discharge the duties they owe to their families and
kindred.
(2) CONCERNING ELDERS
5:17-25
17 Let the elders that rule well be counted worthy of double honor, espe-
17 Let the elders that rule well--The apostle having concluded the direction as to the support of widows comes to the
treatment of the elders. The elders here, as the connection
plainly shows, refers to those who had the oversight of the
congregation. They were selected by looking out those who
had the qualifications set forth. (3:1-7.) How they were selected gives the trouble. Luke gives an example of selecting
persons to work in the church. The apostles were the teachers and the leaders. They directed the disciples: "Look ye
out therefore, brethren, from among you seven men of good
report, full of the Spirit and of wisdom, whom we may appoint over this business. . . . And they chose Stephen, a man
full of faith and of the Holy Spirit, and Philip, and Prochorus
,andNicorTm,andPesNicolau.
whom they set before the apostles." (Acts 6:3-6.) The expression, "Look ye out, " carries the thought of diligent inquiry and private consultation to reach the agreement. This
is not nominating and electing by votes. Nothing of this
5:17.) FIRST TIMOTHY 171

cially those who labor in the word and in teaching. 18 For the scripture
kind is found in the Scriptures. This excites division, party

spirit, and strife, while the scriptural order seeks union, harmony, and agreement. They were to inquire among themselves who was most suited according to the qualifications
given by God. When the agreement was reached, the apostles apointed them to the work. A faithful preacher present
or anyone capable of conducting public affairs might do this
for the congregation now. When the selection has been
made, it is their duty to take the oversight of the congregation, direct its affairs in its public meetings, and to look after
the lives of the members and see that all engage in the work
for which they are fitted. This takes time and attention.
They are the overseers and teachers of the churches and individual members. They are to teach the word of God.
be counted worthy of double honor,--They are entitled to
the respect and honor of the members of the church and are
entitled to support while in the work. The idea of doing
God's work for money or for the wages it brings is adhorring
to this Scripture teaching. That idea destroys it as God's
work. A man that preaches for the money he gets is not approved of God and will never receive reward from God.
While this is true, the man who labors for good must live, and
when he devotes his time to the service, it is the duty of the
people of God to support him. This applies to labor of any
kind in the church. The elders who devote their time to the
service of God through the church must be supported. The
honor bestowed on them is not only respectful treatment and
deference, but support.
especially those who labor in the word and in teaching.
-Thosewdtiruyl,peachngtwordively
and publicly, are worthy of a double portion of honor and support. The elders of a church are always spoken of in the
plural, showing that a plurality of elders for each congregation was contemplated. It also shows that some elders labored in word and doctrine--devoted their time to preaching
and teaching--while others did not. All gave attention to the
interests of the church and looked after the welfare of the

saith, 3Thou shalt not muzzle the ox when he treadeth out the corn. And
The laborer is worthy of his hire. 19 Against an elder receive not an accusation, except at the mouth of two or three witnesses. 20 Them that sin
3Dt. 25. 4
members. Some did it in a private way, others devoted their

time to teaching and preaching. These were entitled to double honor.
18 For the scripture saith, Thou shalt not muzzle the ox
when he treadeth out the corn.--This is given as an illustration of the relation the elder who labors sustains to the
church. The ox does not tread out the corn for the sake of
what he eats but how he is used to do that work; it is right
that he should enjoy the fruits of his work so as to eat of the
corn while he treads it out.
And, The laborer is worthy of his hire.--This does not
mean that he is to labor for the sake of the money, but while
laboring he is worthy of his support. Jesus in sending out
his apostles quoted it: "The laborer is worthy of his food."
(Matt. 10:10.) Worthy of a support to enable him to do the
work.
19 Against an elder receive not an accusation, except at the
mouth of two or three witnesses.--No accusation of wrong or
ill-doing is to be entertained against an elder, save before two
or three witnesses. It seems that Timothy as the inspired
representative of the apostles was forbidden to entertain an
accusation, which indicates that accusations against elders
would come before him. Under the idea that young men as
evangelists are the successors in the office of Timothy and
Titus, the idea prevails to some extent that any youth doing
the work of an evangelist may try and dispose of elders, and
lord it over the heritage of God. Timothy and Titus as inspired men were the representatives of the apostles of God
until the canon of revelation was perfected. None occupy
such position before God or such relations to the church now
as did these men. The fellow elders as the rulers of the
church might bear such accusations regulated by the scriptural teachings on the subject or wise and prudent men might
be chosen to make such investigations as are needed and
might act for the church. The elders are not to do all the

reprove in the sight of all, that the rest also may be in fear. 21 I charge
thee in the sight of God, and Christ Jesus, and the elect angels, that thou
observe these things without 4prejudice, doing nothing by partiality. 22 Lay
Or, preference
work, but to see that it is done by those who are competent to

do it.
20 Them that sin reprove in the sight of all,--When the
accusations have been properly made and the elders found
guilty of sin, reprove them in the sight of all. When we cover
up sins in the church, we corrupt the morality and virtue of
the church and destroy its efficacy to honor God or to save
men. Evil teachers and evil men must be exposed and purged
out of the church or the church becomes corrupt and a synagogue of Satan instead of a church of Jesus Christ. And what
or who is injured by exposing evil teaching or evil men? No
truth can be injured by the exposure of falsehood. The greatest injury that can be inflicted on truth is to yoke it with
falsehood. God cannot be honored by covering up evil and
cherishing false teachers or evil men in the church. To do
this is to honor the devil and his servants equally with God
and his servants. It cannot help good men to keep evil men
in association with them. It corrupts their goodness, destroys
their influence for good, injures bad men themselves, and
countenances them as though they were good. The weakness
of the churches is: they cherish falsehood and evil among
them. They cannot be strong either with God or man while so
doing. To expose error and bad men is to proclaim to the
world that they seek truth, purity, holiness, and godlikeness.
that the rest also may be in fear.--That others may fear to
sin. He is a particular character, occupies a higher position
, and his punishment for wrong must be rendered accordingly
that the warning may spread over the whole congregation
,andthusoerlmyfa.
21 I charge thee in the sight of God, and Christ Jesus, and
the elect angels, that thou observe these things without prejudice, doing nothing by partiality.--God is no respecter of persons and holds to stricter accountability those who have the
best opportunities and occupy the higher places and demands
that his servants shall be guided by the same principles of

hands hastily on no man, neither be partaker of other men's sins: keep thyself pure. 23 Be no longer a drinker of water, but use a little wine
for thy stomach's sake and thine often infirmities. 24 Some men's sins are
right and justice. It takes courage to do this. But in the

doing of the more difficult duties, God bestows the highest
blessings. So he solemnly charges Timothy that he discharge
these duties without favor or partiality.
22 Lay hands hastily on no man,--This verse has given rise
to much diversity of thought. Some consider it to mean to
lay hands on no man, to ordain him as an elder hastily, or
without due trial and proof of his fitness. But there is nothing in the context that refers to ordaining elders. To throw
in a highly figurative expression on the subject without any
connecting links to show its meaning is unnatural and harsh
,andwouletgr basohemnig.Otrs
maintain that it refers to laying violent hands on a man. This
would indicate that Paul did not think it would be wrong for
Timothy to deliberately and with due consideration strike a
man for wrongdoing. This is so contrary to the whole teaching of Christ and the apostles to be inadmissible. He is
speaking of the accusation and trial of elders, and it seems to
me that the connection leaves but one possible construction
-donthasily nedrtoawhimupfl.
Since elders are presumed to be good, true, and faithful men
proved by experience, let no accusation be brought against
them hastily.
neither be partaker of other men's sins: keep thyself pure.
--Do not become partakers of the sins of other men by permitting them to bring hasty and unjust accusations against
elders, but keep thyself pure from all sinful complications.
23 Be no longer a drinker of water,--Paul now gives Timothy some personal directions. Timothy refrained from the use
of wine and strong drink. This should be a significant lesson
to us. That was an age of wine drinking, yet Timothy refrained from its use even when sick, as a matter of Christian
purity, and a good example to others.
but use a little wine for thy stomach's sake and thine often
infirmities.--He tells him not to go to an extreme in refusing
wine as a medicine. Drink no longer water alone, but for the
5:23 to 6:1.] FIRST TIMOTHY 175

evident, going before unto judgment; and some men also they follow after.
25 In like manner also 5there are good works that are evident; and such as
are otherwise cannot be hid.
5Gr. the works that are good are evident
sake of his stomach, which doubtless was weak, and for his
often infirmities, use a little wine. Many have quoted this instruction of Paul to justify the use of wine as a beverage. It
does no such thing, but the reverse. Timothy, a model and
true Christian, a young man trained from childhood in the
knowledge of the Scriptures, refuses to use wine at all, even in
sickness. Paul tells him to use a little wine for his illness. He
encourages its use for no other purpose. Paul laid down the
principles that ought to govern all Christians: "Wherefore, if
meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble." (1 Cor. 8
13.) And again: "It is good not to eat flesh, nor to drink
wine, nor to do anything whereby thy brother stumbleth."
(Rom. 14:21.)
24 Some men's sins are evident, going before unto judgment;--[The wrongdoing of some men is of an open character, seen without any inquiry or proof that is no trouble to ascertain and decide upon as to the discipline necessary for their
good.]
and some men also they follow after.--[In the case of some
their wrongs are secret, hard to find out, and hard to decide as
to what ought to be done for their good, and the good of the
cause of Christ.]
25 In like manner also there are good works that are evident;--[The same is true of the good deeds of some; they are
of so public a character that everyone around them sees and
knows them.]
and such as are otherwise cannot be hid.--[Those not good
cannot be permanently concealed.]
(3) CONCERNING SERVANTS
6:1, 2
1 Let as many as are servants under the yoke count their own masters
6Gr. bondservants
1 Let as many as are servants under the yoke--[Human

slavery was one of the most perplexing questions the gospel

worthy of all honor, that the name of God and the doctrine be not blasphemed. 2 And they that have believing masters, let them not despise them,
of Jesus Christ had to face. It was common to all peoples and

nations, and entered into all grades and ranks of society. In
the old world war and commerce were equally responsible for
its existence. To attempt to eradicate it by preaching against
it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent
form. Christ did not propose to break up such relations by
violence. He recognized the relationship, regulated it, and
put in operation principles that in their workings would so
mold public sentiment as to break down all evil relations and
sinful institutions.] A very grievous type of slavery existed
throughout all the countries of Asia and Europe at the time of
the introduction of the Christian religion: The relation of
both masters and servants was recognized by the apostles.
Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the
yoke means in slavery.
count their own masters worthy of all honor,--They were
not to think for a moment that Christianity was to interfere
with the existing social relations and put master and slave on
an equality on earth, but they were to show respect and honor
to their own masters.
that the name of God and the doctrine be not blasphemed.
--That no reproach be brought upon the name of God whom
the servants worshipped. On the other hand, the fidelity of
the Christian servants in the discharge of all the duties laid on
him by the master should commend his religion to his master.
2 And they that have believing masters, let them not despise them,--Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ
,brethnivsdwqualrght;[ndesvmi
conclude that this destroyed the earthly relation of master and
slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In
civil relation they were still master and slave, and a Christian
is forbidden to cease to honor and be obedient to the civil relation.]

because they are brethren; but let them serve them the rather, because they
that7part keoftheb nefitareb lievngandbeloved.Thes thingsteach
and exhort.
7Or, lay hold of
because they are brethren;--The slave would think because

his master was a Christian he ought to set him free because he
was his brother, and if he did not he would condemn or despise him.
but let them serve them the rather, because they that partake of the benefit are believing and beloved.--On the other
hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses
that they ought to prefer to work for a Christian master because a brother was helped by their labors.
These things teach and exhort.--It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From
the severity of the denunciation in the next verse of those who
teach differently, we may justly conclude that evil-disposed
persons had been teaching differently and arousing discontent
and a rebellious spirit.
SECTION THREE
CONCLUSION
6:3-21
1. WARNINGS AGAINST DISPUTATIONS AND COVETOUSNESS
6:3-10
3 If any man teacheth a different doctrine, and consenteth not to 8sound
words, even the words of our Lord Jesus Christ, and to the doctrine which is
according to godliness; 4 he is puffed up, knowing nothing, but 9doting about
8Gr. healthful
9Gr. sick
3 If any man teacheth a different doctrine,--The form of

statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter
different classes of society against each other and excite a
social revolution, was human slavery. It is evident that such
teaching, while it wholly ignored the spiritual significance and
value of the gospel, was in high degree dangerous where a
great portion of the population were slaves. It could result
only in revolution. Hence, the importance of the instruction
to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and
slave, in all his epistles he instructs slaves to be in obedience
to their masters.
and consenteth not to sound words, even the words of our
Lord Jesus Christ,--This reference must be to the general
tenor of the teaching of the Lord Jesus Christ, which was to
interfere with no relation regulated by the government.
[Here he was in all probability referring to such sayings of
the Lord as: "Then saith he unto them, Render therefore unto
Caesar the things that are Caesar's; and unto God the things
that are God's." (Matt. 22:21.) "Resist not him that is evil
:butwhosevrmi nthygcek,uroim
the other also." (Matt. 5:39.) But the false teachers, who
were the bitterest enemies of the truth would not consent to
"sound words, " though they were the words of the Lord Jesus
Christ.]
and to the doctrine which is according to godliness;--Such
a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel.

questionings and disputes of words, whereof cometh envy, strife, railings, evil
surmisings, 5 wranglings of men corrupted in mind and bereft of the truth,
4 he is puffed up, knowing nothing,--He is self-conceited

,thinksreaobvthcingsofeLrdath
apostles. All such really know nothing as they should know.
They do not know that God in his workings does not suddenly break these relations, but he lays down principles that
work out results gradually and gently through changing the
heart and molding and directing the feelings and purposes.
God, in other words, works results through the heart, changes
the outward acts and relations first by changing the heart and
feelings. Hence he breaks and changes no relation by sudden
and violent means.
but doting about questionings and disputes of words,--They
had such a morbid fondness for questionings and disputings
over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical
questions, which have no practical bearing on ordinary life
,andolytesirupfandeliscuo,t
make men discontented and rebellious.
whereof cometh envy,--Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his
superior knowledge, or possessions.
strife,--Angry contention, hostile struggling, fighting, the
disposition to be quarrelsome and contentious, the feeling
which seeks to irritate. It is not strife for truth and right, but
simply for its own sake.
railings,--Harsh and abusive language toward those who
will not concede a point--a common effect of disputes and
more commonly of disputes about small and unimportant matters than of those which are of magnitude.
evil surmisings,--Evil surmisings are the imaginings of evils
or wrongs of others without clear testimony. This seems to
grow out of the depravity of the flesh and shows itself in the
disposition to attribute evil motives to the acts of others.
This disposition is very prevalent among men, even among
Christians. This habit is here placed in bad association, and
is a warning to all who could please God that it should be sed-

supposing that godliness is a way of gain. 6 But godliness with contentment
is great gain:7 for we brought nothing into the world, for neither can we
ulously avoided. The habit arises from a bitter, jealous

spirit toward others; it is really the reflection of the evil heart
of him who cultivates the spirit, and usually indicates that he
is actuated by evil motives in what he does, and that he
judges others by his own spirit.
5 wranglings of men--These words close the long catalogue
of the fruits of the teaching of the false teachers of the faith in
Christ and point out that the wranglings engendered by these
useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work.
corrupted in mind--[They corrupted the word of God, and
thus prepared the way for the debasement of their own mind
, leading in turn to that pride and ignorance which were their
most distinguishing qualities.]
and bereft of the truth,--[This indicates that the truth was
once theirs. They had corrupted the word of God, and thus
prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most
distinguishing qualities. The truth was theirs once, but they
forfeited it by their unfaithfulness and corruption.]
supposing that godliness is a way of gain.--[They did not
preach contentment to the slaves or induce them to acquiesce
with patience in their hard lot, but rather persuaded them to
use religion as a means of worldly betterment. Such counsel
would have disorganizing, disintegrating effects upon society.
But it was, besides, a degradation of the doctrine of Christ.
Godliness was not designed to be a lucrative business or to be
followed only so far as it subserved the promotion of worldly
interests. Simon Magus and such men as made "merchandise" of the gospel are examples of this class. Such persons
would be "teaching things which they ought not, for filthy lucre's sake." (Tit. 1:11.)]
6 But godliness with contentment is great gain:--Contentment pertains not to the place or condition, but to the heart.
Being contented in our lot is great gain. It is a precious trea-

carry anything out; 8 but having food and covering 10we shall be therewith
content. 9 But they that are minded to be rich fall into a temptation and a
snare and many foolish and hurtful lusts, such as drown men in destruction
and perdition. 10 For the love of money is a root of all 1kinds of evil:
Or, in these we shall have enough
Gr. evils
10
1
sure that brings much joy in this world, and then an unfailing
treasure in the world to come. It is great gain to learn to be
content without riches or earthly treasures. [In this concise
and weighty sentence Paul expresses both these main ideas
that godliness makes us content, and to be content is the highest good.]
7 for we brought nothing into the world, for neither can we
carry anything out;--Every earthly possession is only meant
for this life--for the period between the hour of birth and
death--then we should only be concerned about what we can
wisely use in our journey through life. To burden ourselves
with more is to hinder our usefulness and our true enjoyment
of life and our opportunities for doing good for others and for
improving ourselves.
8 but having food and covering we shall be therewith content.--What we eat and what we wear is all the material good
we get out of riches. [What else may be granted should be
received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied
when his actual needs are supplied.]
9 But they that are minded to be rich fall into a temptation
and a snare and many foolish and hurtful lusts,--The eagerness for riches brings temptation to sin. They are led into a
snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the
better aspirations and desires of the spirit, and makes one a
sordid and selfish being.
such as drown men in destruction and perdition.--There is
no truth more plainly taught on the pages of inspiration than
all unjust means--or means gained when we make anxiety for
money the chief end of our labors--bring ruin, poverty, and
shame upon men and their families. The longer it remains in
the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dol-

which some reaching after have been led astray from the faith, and have
pierced themselves through with many sorrows.
lar brought into a family by dishonest and unjust means is a

curse, a poverty breeder to that family. [The gratification of
desires, whether these desires are centered in the lower animal
passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruction of the poor, frail
human body first. This premature breaking up of the earthly
tabernacle is the herald and precursor of the final perdition of
the immortal soul.]
10 For the love of money is a root of all kinds of evil:--An
inordinate desire of earthly things or of what belongs to our
neighbor. Covetousness is a vice that becomes stronger in old
age when other vices are weakened; it can never be satisfied;
it renders men the abhorrence of God, cruel, oppressive, and
unjust toward neighbors; and betrays the man into sins and
miseries unnumbered.
which some reaching after have been led astray from the
faith,--Some had been so deceived as to depart from the faith
or living according to the requirements of God. [The one
who covets gold longs for opportunities in which his love of
money finds a field for exercise.]
and have pierced themselves through with many sorrows.
--They have overwhelmed themselves with many sorrows
and afflictions. [The reference here is most likely to the
many pains, agonies, troubles attending money seeking, the
pangs of conscience, the miseries of unsatisfied greed, and the
conscious failure of attaining life's best end.]
2. FIGHT THE GOOD FIGHT OF FAITH
6:11-16
11 But thou, O man of God, flee these things; and follow after righteous-
11 But thou, O man of God,--"Man of God" is one devoted

to the service of God. It frequently in the Old Testament
means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all
faithful men in the Lord Jesus Christ. (2 Tim. 3:17.)

ness, godliness, faith, love, 2patience, meekness. 12 Fight the good fight of
the faith, lay hold on the life eternal, whereunto thou wast called, and didst
Or, stedfastness
flee these things;--Paul gives Timothy and all teachers of

the religion of the Lord Jesus Christ the warning to flee from
the love of money, and get far away from such desires and all
the evils and dangers it brings.
and follow after righteousness,--The apostle says: "Be not
overcome of evil, but overcome evil with good. (Rom. 12
:21.)The"manofGdligrmacovetuslnigfr
money must follow after righteousness, shape his inner life
after "the law of the Spirit of life in Christ Jesus, " which
makes "free from the law of sin and of death." (Rom. 8:2.)
godliness,--Godliness gives contentment with food, raiment, and what at present we enjoy.
faith,--Faith in God and Christ assures of a better and more
abiding substance reserved in heaven for us. (1 Pet. 1:3-12.)
love,--Love is manifested in doing good to our fellow men
, and the divine law tells us that it is the only way we can do it
,henc"lovtrfisheulmntoaw."(R
13:10.)
patience,--[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.]
meekness.--Meekness suppresses our wrath and indignation
against those who are injurious to us and takes away from us
that which is our own--submission to the divine will.
12 Fight the good fight of the faith,--Faith in God calls
man to a vigorous fight with evil in his own soul that he
against the influences of the flesh may keep the faith, and then
it summons him to maintain the faith in the world. The
Christian teacher especially had to maintain that truth against
the fierce opposition of the world, and before the world both
in precept and example of what faith in Christ will make of a
man.
lay hold on the life eternal,--He was to do the things required to gain eternal life. In fighting "the good fight of the

confess the good confession in the sight of many witnesses. 13 I charge thee
in the sight of God, who 3giveth life to all things, and of Christ Jesus, who
before Pontius Pilate witnessed the good confession; 14 that thou keep the
commandment, without spot, without reproach, until the appearing of our
3Or, preserveth all things alive
faith" a man lays hold on eternal life because faith leads him
to do the things that fit him for eternal life.
whereunto thou vast called,--Unto the attainment of eternal life Timothy had been called.
and didst confess the good confession in the sight of many
witnesses.--Timothy was brought before the rulers, was imprisoned for confessing and not denying that Jesus is the
Christ. Of him it is said: "Know ye that our brother Timothy bath been set at liberty; with whom, if he' come shortly, I
will see you." (Heb. 13:23.) Certainly the greater probability is that his confession took place when he was on trial
for his life. The special merit in the confession was in making it in the face of danger and even death.
13 I charge thee in the sight of God,--He cautions him to
remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon
himself.
who giveth life to all things,--God is the source of all life
,andfromhilecs."Inmwalife;dth
was the light of men." (John 1:4.)
and of Christ Jesus, who before Pontius Pilate witnessed
the good confession;--This confession of Jesus Christ was
made when he was on trial for his life before Pontius Pilate.
The special merit in the confession was in making it in the
face of danger and death--an occasion similar to that in which
he warned the twelve to confess and not to deny him. Paul
says: "Because if thou shalt confess with thy mouth Jesus as
Lord, and shalt believe in thy heart that God raised him from
the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is
made unto salvation." (Rom. 10:9, 10.) This was addressed
to Christians, not concerning the plan of entering into the
church and having their sins pardoned, but of the course that
would lead to eternal life. Faith in God and the courage to

Lord Jesus Christ: 15 which in 4its own times he shall show, who is the
blessed and only Potentate, the King of 5kings, and Lord of 6lords; 16 who
4Or, his
5Gr. them that reign as kings
6Gr. them that rule as lords
confess Christ is just as essential to salvation at every step

through life down to death itself as they are at the beginning.
14 that thou keep the commandment, without spot, without
reproach,--Here Paul specifies what the charge was that he
was commanding in such earnest, solemn language to Timothy. The commandment was the teaching of Jesus Christ, the
gospel message, that was to be proclaimed in all its fullness
; and that it might be done effectually it was needful that Timothy should be without flaw--should live the life he preached.
The false teachers of whom he had been speaking (well
known to Timothy) by their lives had dishonored the glorious
commandment which they professed to love and teach.
until the appearing of our Lord Jesus Christ:--The coming
of the Lord was of all events the goal which all were to keep
in view. Death is regarded as the coming of the Son of man
to those who die. It might mean until death. If kept till
then, it will be kept till the coming of the Lord to judge the
world.
15 which in its own times he shall show,--At the time appointed by the Father--Jesus will show forth his coming to
the world (Matt. 24:27-31)--the time which the Father has
appointed by his own authority (Acts 1:7) and said to be
known only to him (Mark 13:32). But the Father's time is
Christ's own time. The Father and the Son both have part in
the glorious manifestation of his coming. [The plural times
is suggestive of successive manifestations and fulfillments in
the kingdom of God of the predicted manifestations. It is
possible, therefore, to include in these times the Lord's coming to Christians individually to take them to the home prepared for them. (John 14:3.)]
who is the blessed and only Potentate,--A potentate is one
possessing power, a governor or ruler. Jesus said to his disciples after his resurrection from the dead: "All authority hath
been given unto me in heaven and on earth." (Matt. 28:18.)
And "he must reign, till he hath put all his enemies under his

only hath immortality, dwelling in light unapproachable; whom no man hath
seen, nor can see: to whom be honor and power eternal. Amen.
feet. The last enemy that shall be abolished is death. . . .

But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him.
And when all things have been subjected unto him, then shall
the Son also himself be subjected to him that did subject all
things unto him, that God may be all in all." (1 Cor. 15:2528.) And because Jesus is the only Ruler, there is no other
name under heaven whereby men must be saved.
the King of kings, and Lord of lords;--The King over all
kings, the Ruler of all rulers of whatever name or power.
16 who only hath immortality,--Immortality means freedom from death, from suffering, from decay. Jesus Christ in
the bosom of the Father only hath immortality with God. He
alone can impart it to others. "For as the Father hath life in
himself, even so gave he to the Son also to have life in himself." (John 5:26.) "For as the Father raiseth the dead and
giveth them life, even so the Son also giveth life to whom he
will." (John 5:21.) Jesus has supreme rule until he puts
down all rule and authority and power, and has rescued the
earth from the dominion of death, then he will surrender the
world rescued from the rule of sin and death up to God the
Father that he may be all and in all.
dwelling in light unapproachable;--The Lord Jesus Christ
in the bosom of the Father is as inaccessible as God himself.
None can see him and all beings in heaven and on earth must
give him glory and honor and yield to his supreme and eternal
power.
whom no man hath seen, nor can see:--The light of Jesus is
blinding to all who approach him in mortal frame. We shall
in the future see him as he is in immortal brightness and then
we shall be transformed into his likeness.
to whom be honor and power eternal.--To whom-- as alone
within himself is worthy and to whom they properly belong
--let honor and eternal power be ascribed.
Amen.--This word marks the close of the doxology.

3. CHARGE TO THE RICH
6:17-19
17 Charge them that are rich in this present 7world, that they be not
highminded, nor have their hopes set on the uncertainty of riches, but on
God, who giveth us richly all things to enjoy; 18 that they do good, that
they be rich in good works, that they be ready to distribute, 8willing to corn7Or, age
8Or, ready to sympathize
17 Charge them that are rich in this present world, that

they be not highminded, nor have their hope set on the uncertainty of riches,--Paul had already given fearful warning
against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to
how those who possessed riches should use them. He tells
Timothy to charge them to be not uplifted with pride on account of riches--that riches are uncertain. They take wings
and fly away; they do not bring the happiness they promise.
One must not trust them for true good.
but on God, who giveth us richly all things to enjoy;--No
more distinct promise of earthly good was ever made to Jews
than this promise to Christians. The same promise is made
distinctly to the faithful Christians at Philippi: "And my God
shall supply every need of yours according to his riches in
glory." (Phil. 4:19.) Some erroneously claim that under the
law of Moses temporal blessings alone were promised, and
under the law of Christ only spiritual blessings. Under
Christ the promise of temporal blessings has not been withdrawn. They are as great as under Judaism, but under Christ
the spiritual blessings have been added. Hence, Christ says
"I say unto you, There is no man that bath left house, or
brethren, or sisters, or mother, or father, or children, or lands
,formysakendthgopl'sake,buhrciva
hundredfold now in this time, . . . and in the world to come
eternal life." (Mark 10:29, 30.)
18 that they do good, that they be rich in good works
,--These words seem to point to the highest enjoyment procurable by those rich--the luxury of doing good, of helping others
to be happy, the only enjoyment that never fails.
that they be ready to distribute, willing to communicate;--

municate; 19 laying up in store for themselves a good foundation against the
time to come, that they may lay hold on the life which is life indeed.
Free to come into fellowship with those at work for Christ by

aiding them.
19 laying up in store for themselves a good foundation
against the time to come,--The foundation of their hope for
eternal life is that through faith in Jesus Christ they have
used their riches in doing good to the poor. When they do it
through faith in Jesus Christ, they will use it in his name as
he directs. Riches impose a fearful responsibility on man.
They tempt him to do wrong. There is great temptation to
lift him up with pride. The world flatters and fawns upon him
because of his riches. The churches do it, give him the chief
seats, and give him power and influence as a member of the
church because of his money. The care of his riches takes his
time and attention and tempts him to forget God and the duties he owes to him. Riches, when used humbly and faithfully
in the name of Jesus Christ to honor God and to do good to
man, are wings to lift him heavenward. Hoarded, gloried in
,usedtoxalinhwrdgtfyislehap nd
desires, they are as a leaden weight around his neck to drag
him down to ruin.
that they may lay hold on the life which is life indeed.--The
right use of riches lays a foundation from which the rich may
lay hold on the life eternal.
4.
FINAL CHARGE TO TIMOTHY AND BENEDICTION

6:20, 21
20 O Timothy, guard 9that which is committed untoturhnigeawy,

from the profane babblings and oppositions of the knowledge which is falsely
so called; 21 which some professing have 10eredconigthfa.
Grace be with you.
9Gr. the deposit
10Gr. missed the mark
20 O Timothy, guard that which is committed unto thee

,-Thisanfecto drsapeltoTimhy
guard the work committed to him. Do not alter, add too, or
take from it. Be faithful in keeping and teaching it. That is
the only thing that could help him or his hearers.
turning away from the profane babblings and oppositions of

the knowledge which is falsely so called;--Turn away from
these useless talks and subjects that bring no profit. Too
much attention given to errors may, and often does, lead into
errors. As a rule, men who become hobby riders are not
benefited by discussion, and frequently others are injured by
such. When a man exalts one truth above another truth of
the Bible, and teaches that to the neglect of other truths, he
does evil and not good. But, as a rule, the best treatment is
not to yield to him, not to argue with him, but press forward
the work of God.
21 which some professing have erred concerning the faith.
--When men turn aside in any way from adherence to the
plain truth as taught, they make shipwreck of their faith and
go into apostasy.
Grace be with you.-- These words, no doubt addressed to
Timothy, are a gracious, peaceful ending to the Epistle.
COMMENTARY ON THE SECOND

EPISTLE TO TIMOTHY
CONTENTS
Page
INTRODUCTION 195
SECTION ONE
PERSONAL APPEAL FOR LOYALTY TO THE GOSPEL (1:1
to
2:13)
197
1. Apostolic Greeting (1:1, 2) 197
2. Thanksgiving for Timothy's Past and Exhortation That He May
Be Zealous and Willing, Like Paul, to Suffer for the Gospel
(1:3-14)
198
3. Deserters and Loyal Friends (1:15-18) 206
4. Renewed Appeal to Transmit to Others the Gospel, Even at the
Cost of Suffering (2:1-13) 207
SECTION TWO
THE MINISTERS OF GOD AND FALSE TEACHERS (2:14
to
4:8)
216
1. He Dissuades from Unprofitable Discussion (2:14-26) 216
2. Grievous Times Impending (3:1-17) 226
3. Charge to Timothy to Fulfill His Ministry (4:1-8) 238
4. Requests and Personal Details (4:9-18) 243
5. Salutations and Benedictions (4:19-22) 249
APPENDIX
INDEX
305
311
INTRODUCTION TO THE SECOND EPISTLE

TO TIMOTHY
I. TIME AND PLACE OF WRITING
The internal evidence of the Epistle points to Rome as the

place where it was written. It is generally believed that the
following refers to Nero: "But the Lord stood by me, and
strengthened me; that through me the message might be fully
proclaimed, and that all the Gentiles might hear: and I was
delivered out of the mouth of the lion" (4:17), as indicating
the place where he was at the time. The seat of judgment
,theprsncofm,thencoursfGtile,h
names of the persons sending salutations, and the expressions
of the near approach of death (4:7, 8) leave little doubt that
Paul was now in Rome, and, if so, this certainly was the last
of the three Epistles. This Epistle differs wholly from the
first, caused by different circumstances. Its main purpose
was to encourage Timothy under the new danger which had
come upon the church through the persecution by Nero and
Paul's imprisonment under a capital charge. By his own example of faith and constancy, by cogent reasonings and exhortations, and by the strongest Christian motives, Paul strives
to comfort and sustain Timothy under the trying and perilous
circumstances in which he was placed, and adds some prophetic warnings concerning coming heresies and directions as
to how Timothy was to meet them. A brief statement of the
present conditions of affairs at Rime was a pressing entreaty
twice repeated to hasten to him. (4:9, 21) A.D. 68.
II. PURPOSE OF THE EPISTLE
After his first trial Paul was remanded to prison. The occasion of writing seems to have been his deep concern about
Timothy. He was anxious that he should come to him at
Rome, bringing with him Mark, at as early date as possible.
(1:4; 4:11.) But Paul was uncertain about his own condition--whether he should live to see him or be executed before
his arrival. He sends to him, therefore, not merely a message
to come, but an Epistle full of fatherly exhortations and in-
196 INTRODUCTION
structions applicable to his present circumstances. And these

seem to have been much needed. Many of Paul's friends had
forsaken him (1:15; 4:10), and Timothy needed much encouragement. The Epistle, therefore, was calculated, in some
measure, to apply what Paul by word of mouth would, if he
were permitted to speak face to face, still more fervently urge
upon him. And thus we possess an Epistle most important for
the church in all ages. The affecting circumstances in which
Paul himself was placed carry home to every devout heart his
earnest and impassioned eloquence.
After his first trial, nothing is certainly known concerning
him. But that he was executed by the sword is the constant
tradition of antiquity and would agree with the fact of his
Roman citizenship which would exempt him from death by
torture. Of his last trial and death there is tradition, but no
history.
COMMENTARY ON THE SECOND EPISTLE

TO TIMOTHY
SECTION ONE
PERSONAL APPEAL FOR LOYALTY TO THE
GOSPEL
1:1 to 2:13
1. APOSTOLIC GREETING
1:1, 2
1 Paul, an apostle of Christ Jesus through the will of God, according to
the promise of the life which is in Christ Jesus, 2 to Timothy, my beloved
child: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
1 Paul, an apostle of Christ Jesus through the will of God,

Apart from any work or merit of his own, God chose him
for the work, and it was that sovereign will which chose him
as an apostle, which guided him through his eventful life, and
which brought him to the prison in Rome.
according to the promise of the life which is in Christ Jesus,
This indicates the object or intention of his appointment as
an apostle, which was to make known, to publish abroad, the
promise of eternal life. He was evidently under the expectation of death at the time of writing.
2 to Timothy, my beloved child:--He had tender affection
for Timothy whom he had taught the faith in Christ, and who
had proved himself worthy of his confidence and affection.
Grace, mercy, peace,--There is invoked grace on him as unworthy, mercy on him as exposed to suffering, peace on him
as the result of his being graciously dealt with.
from God the Father and Christ Jesus our Lord.--It is the
fatherly feeling in God--that which is highest in his nature
and with which redemption originated--that he made his appeal for saving blessings to rest on Timothy. Christ is the
dispenser of the blessings in the Father's house, of which
there is enough for all.

2. THANKSGIVING FOR TIMOTHY'S PAST AND EXHORTATION
THAT HE MAY BE ZEALOUS AND WILLING, LIKE
PAUL, TO SUFFER FOR THE GOSPEL
1:3-14
3 I thank God, whom I serve from my forefathers in a pure conscience
,howunceasigmyrbnceofthimysuplan,ghtdy
4 longing to see thee, remembering thy tears, that I may be filled with 1joy;
1 Or,
joy in being reminded
3, 4 I thank God,--[Notwithstanding the fact that the

meaning is somewhat obscured by the parentheses (verse 5)
,itsemclarh xpesionftakgvwsorhi
remembrance of the "unfeigned faith" of Timothy, and his
grandmother Lois, and his mother Eunice.]
whom I serve from my forefathers--Paul had served God
from childhood, having been trained to do so by his parents.
He had been earnest, zealous, and faithful in rendering service
to God as he believed was right.
in a pure conscience,--Not only did he worship the same
God as his fathers, but, like them, he worshiped in a pure conscience. In becoming a Christian he did not, as his enemies
charged, depart from the God of Israel, the God of his
forefathers; on the other hand, he, in accepting Christ, was
moved by the faith of all the godly Israelites, while those in
rejecting him had apostatized from the faith. In his defense
before Felix he said: "But this I confess unto thee, that after
the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and
which are written in the prophets; having hope toward God,
which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also exercise
myself to have a conscience void of offence toward God and
men always." (Acts 24:14-16; see also Rom. 4:12; 9:31-33
;10:-52Cor. Phil3:)
how unceasing is my remembrance of thee in my supplications, night and day longing to see thee,--Paul was now old
his end was at hand; he earnestly desired to see Timothy, to
whom he was so much attached, and who had been his companion and helper in his imprisonment.
remembering thy tears,--These tears were probably shed
1.4-6.] SECOND TIMOTHY 199

5 having been reminded of the unfeigned faith that is in thee; which dwelt
first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded
,inthealso.6FrwcueIpthinrmbacethou2sirp
the gift of God, which is in thee through the laying on of my hands. 7 For
2Gr.
stir into flame
when he was arrested and sent to Rome and incarcerated in

prison. [It is likely that the clouds of danger which were
gathering quickly around Paul toward the close of his career
had impressed him with a foreboding of coming evil, and had
invested the last parting with Timothy with circumstances of
unusual solemnity. Paul had affected others besides Timothy
with the same great love of the truth, and the great danger
threatening it so that tears were shed by strong men when he
bade them farewell. (Acts 20:37, 38.)
that I may be filled with joy;--[Paul's perpetual remembrance of Timothy in prayer was prompted by warm affection
for him, which led to a constant longing to see him that in the
reunion he would be filled with joy; and it would be intensified as he recalled the tears of Timothy at their parting.]
5 having been reminded of the unfeigned faith that is in
thee; which dwelt first in thy grandmother Lois, and thy
mother Eunice;--This faith is not only handed down from parent to child through the teaching and training that is done to
the child, but also in the qualities of heart and mind that are
transmitted that lead to sincere and unaffected faith. It is
probable that both the mother and grandmother had believed
in Christ, but this language might be used in reference to
those who sincerely worshipped God under the Jewish dispensation and waited for the coming Savior as did Simeon and
Anna. (Luke 2:33-38.) Paul makes no mention of the
father, though Luke says, "his father was a Greek." (Acts
16:1.)
and, I am persuaded, in thee also.--[This is an expression
of confidence in the sincerity and reality of Timothy's faith.
Of him he said: "I have no man likeminded, who will care
truly for your state." (Phil. 2:20.)]
6 For which cause I put thee in remembrance--With these
words Paul introduces an exhortation which is further elaborated in the whole chapter and founded in different motives.

God gave us not a spirit of fearfulness; but of power and love and
1discipline. 8 Be not ashamed therefore of the testimony of our Lord, nor of
1Gr. sobering
Just because Paul knew that the faith of the mother and
grandmother of Timothy dwelt in him also, he has the candor
to address his exhortation to him.
that thou stir up the gift of God,--Devotion to God here is
compared to a flame and the image is one that is obvious
when we speak of causing it to blaze or burn more brightly.
The exhortation to Timothy is to use the means God had
given him to keep the flame brightly glowing. The agency of
man himself is essential to keep devotion to the Lord ever
warm and active. However rich the gifts God had bestowed
upon us, they do not grow of their own accord, but grow and
increase in strength through the constant and diligent use of
them.
which is in thee through the laying on of my hands.--This
gift seems to have been bestowed upon Timothy by the laying
on of the hands of the presbytery, Paul joining them in it, and
by or through his hands, the gift was bestowed. (1 Tim. 4:4.)
This gift might be allowed through neglect to be withdrawn
or would grow and increase in strength through the constant
and diligent use of it. The law of Moses properly understood
led up to love. From the beginning point in the gospel fear is
swallowed up in love.
7 For God gave us not a spirit of fearfulness;--The spirit of
fear and love are here contrasted. "There is no fear in love
but perfect love casteth out fear, because fear bath punishment." (1 John 4:18.) Fear was the leading principle in the
law of Moses, love in that of Jesus Christ. This is a grave reminder to Christians of every age and degree that all cowardice, all dread of danger, all shrinking from doing one's duty
for fear of man's displeasure, proceeds not from the Spirit of
God.
but of power and love and discipline.--The Spirit which
Paul had bestowed upon Timothy gave power to work miracles and led to love toward God and man. A sound mind or
judgment enlightened by the Spirit of God then and now is
the only real sound and enlightened judgment. The man who
1:7, 8.] SECOND TIMOTHY 201

me his prisoner: but suffer hardship with the 2gospel according to the power
of God; 9 who saved us, and called us with a holy calling, not according to
2Gr. good tidings: and so elsewhere. See marginal note on Mt. 4. 23
accepts Christ and is led by him is a wise man, however ignorant or unlearned he may be in the eyes of the world. The
man who rejects Jesus is a fool no matter how learned or wise
or honored in the world's esteem. To accept Christ is the
only true wisdom that leads to true love.
8 Be not ashamed therefore of the testimony of our Lord
,-ThegosplmbractionyfChrs.Paulid:"I
am not ashamed of the gospel: for it is the power of God unto
salvation to every one that believeth; to the Jew first, and also
to the Greek." (Rom. 1:16.) Man might be ashamed of one
who died on a cross, but of one who died to save man and
conquered death and burst asunder the bonds of the grave
,noeshuldbam.[TisteonyfwhcTmt
was not to be ashamed certainly includes the sufferings and
shame of Jesus. In these sufferings, before a mocking, scornful world, must Timothy glory; but the "testimony" includes
the sufferings and shame of Christ. In these before scornful
men must Timothy, as an example to the suffering Christians
,rathegloybusimncldeuhortanw
relates only to the sufferings of the Lord Jesus. The Christian, instead of being ashamed "of the testimony of our Lord, "
must, before the sinful, persecuting world, show fearlessly
that its hopes and its promises are his most precious treasures.]
nor of me his prisoner:--This does not imply that Timothy
had been ashamed of Paul as a prisoner, but the exhortation is
intended to brace him up amid dangers and to encourage him
to be a partaker with Paul of the afflictions of the gospel.
There is no evidence that Timothy had shown a lack of faith
and courage; but with the defection of many whom he had
trusted, and the near approach of Paul's death, it was natural
for him to encourage Timothy to stand steadfast in the faith.
but suffer hardship with the gospel according to the power
of God;--Our sufferings with and for Christ work out for us
an exceeding and eternal weight of glory. Paul, in love for
his son Timothy, desired that he might suffer with Christ, for
202
our works, but according to his own purpose and grace, which was given us
in Christ Jesus 3before times eternal, 10 but hath now been manifested by the
appearing of our Saviour Christ Jesus, who abolished death, and brought life
and 4immortality to light through the 2gospel, 11 whereunto I was appointed
3Or, long ages ago
4Gr. incorruption. See Rom. 2. 7
that would work the highest good for him in the world to
come. Paul gloried in his sufferings, sorrows, and self-denials.
Every Christian should arm himself with the same spirit and
seek as a true and faithful follower of Christ to suffer with
him.
9 who saved us, and called us with a holy calling,--The assurance that we shall not so suffer is that God has saved us
from our sins and iniquities and has called us to a pure and
holy life here and a life of glory hereafter.
not according to our works,--This holy calling is not on account of our works or deserts, nor is the reward reached by or
through works of our own.
but according to his own purpose and grace,--God purposes
on account of his own love to man to call him to this holy
calling and heavenly end in and through Jesus Christ.
which was given us in Christ Jesus before times eternal,--This calling of man to a higher calling through Christ Jesus
was the determined will of God before the present order of affairs began--from all eternity. [With such a salvation and
holy calling, we should not be ashamed of the gospel nor
shrink from sufferings and hardships on its account.]
10 but hath now been manifested by the appearing of our
Savior Christ Jesus,--While it was purposed to be developed
through Christ before the world began, it is now open to the
world through the appearance of Jesus Christ as the Savior.
[The "appearing" here includes not only the birth, but the
whole manifestation of Christ on earth, including his death
and resurrection.]
who abolished death, and brought life and immortality to
light--Jesus overcame death, conquered it, and in his work
put in operation the influences that will finally destroy or
abolish it. [The death thus abolished has a far more extended
meaning than the separation of the soul and body that we call
1:10-12.] SECOND TIMOTHY 203

a 5preacher, and an apostle, and a teacher. 12 For which cause I suffer also
these things: yet I am not ashamed; for I know him whom I have believed,
5Gr. herald
death. It signifies that awful punishment of sin which is best

described as the exact opposite to "eternal life." The death
with which we are acquainted by sad experience here is only
the forerunner of the death eternal. Already to the faithful believer in Jesus Christ this death of the body counts for nothing; the time will come when it will even exist no more.
Christ has deprived it of its power. (1 Cor. 15:26, 55; Heb.
2:14.) It is no longer an enemy to be dreaded, but a friend to
be welcomed.]
through the gospel,--While these intimations and allusions
to eternal life were made, neither it nor the conditions on
which it could be enjoyed were ever clearly made known to
the world until it was brought to light through the gospel.
11 whereunto I was appointed a preacher,--A preacher is a
herald or first proclaimer as distinct from teacher. In the
Scripture the term preacher or herald or original proclaimer is
used in a different sense from the word teacher of its
plerinsc-.
and an apostle,--The person and work of the Son of God
had to be declared publicly, heralded in fact, and this was the
first duty of an apostle, as one sent to proclaim Jesus to be a
Prince and a Savior.
and a teacher.--[Having persuaded men to accept the
teaching of Jesus, and having baptized them into the name of
the Father and of the Son and of the Holy Spirit, he was to
teach them all that Jesus had commanded--all the beauties of
the Christian life.]
12 For which cause I suffer also these things:--Because he
was chosen of God as his apostle and a teacher of the Gentiles, he suffered these things. When the Lord sent him, he
said: "He is a chosen vessel unto me, to bear my name before
the Gentiles and kings, and the children of Israel: for I will
show him how many things he must suffer for my name's
sake." (Acts 9:15, 16.) Paul said to the Ephesian elders
"And now, behold, I go bound in the spirit unto Jerusalem
,notkwighesatlbfmehr:savt

and I am persuaded that he is able to guard 6that which I have committed
6Or, that which he bath committed unto me. Gr. my deposit
the Holy Spirit testifieth unto me in every city, saying that

bonds and afflictions abide me." (Acts 20:22, 23.) When he
wrote this Epistle he was a prisoner at Rome, anticipating, if
not then lying under sentence of, death. The sufferings to
which he refers are set forth more specifically in the following
words: "I say again, Let no man think me foolish; but if ye
do, yet as foolish receive me, that I also may glory a
little. . . . Seeing that many glory after the flesh, I will glory
also. For ye bear with the foolish gladly, being wise yourselves. For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. I speak by way of
disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also.
Are they Hebrews? so am I. Are they Israelites? so am I.
Are they the seed of Abraham? so am I. Are they ministers
of Christ? (I speak as one beside himself) I more; in labors
more abundantly, in prisons more abundantly, in stripes above
measure, in deaths oft. Of the Jews five times received I
forty stripes save one. Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a night and a day
have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in
labor and travail, in watchings often, in hunger and thirst, in
fastings often, in cold and nakedness. Besides those things
that are without, there is that which presseth upon me daily
,anxietyforlhcus.Wiweak,ndImot
weak? who is caused to stumble, and I burn not? If I must
needs glory, I will glory of the things that concern my weakness. The God and Father of the Lord Jesus, he who is
blessed for evermore knoweth that I lie not." (2 Cor. 11:1631.)
yet I am not ashamed;--Notwithstanding all these humiliating afflictions brought upon him, he was not ashamed because he suffered them for the sake of Jesus Christ. He, like

unto him against that day. 13 Hold the pattern of 7sound words which thou
hast heard from me, in faith and love which is in Christ Jesus. 14 8That
good thing which was committed unto thee guard through the Holy Spirit
which dwelleth in us.
7Gr. healthful
8Gr. The good deposit
Peter and John, felt so honored that he rejoiced that he was

"counted worthy to suffer dishonor for the Name." (Acts 5
:41.)
for I know him whom I have believed,--Notwithstanding
all the humiliating punishments brought on him, Paul was not
ashamed of it all. The ground of his confidence, even in the
hour of extreme peril, was his perfect trust in the faithfulness
of the Lord Jesus Christ.
and I am persuaded that he is able to guard that which I
have committed unto him--Paul had committed his soul, his
eternal well-being, unto God.
against that day.--Paul was well persuaded that God could
keep his soul until that day when everyone would receive according to the deeds done in the body.
13 Hold the pattern of sound words which thou hast heard
from me,--Paul had taught Timothy the truths of salvation in
certain words, and lest the meaning should be perverted the
very form of words that he had heard of him should be used.
None can be too careful in stating the truths of the Scriptures
in the language of the inspired writers. When men cannot
convey their thoughts in the words of the Scripture, it is generally because they do not hold sound doctrine.
in faith and love which is in Christ Jesus.--These truths are
to be held in faith which is to be enjoyed in Christ.
14 That good thing which was committed unto thee--This
is an exhortation to guard the wholesome words spoken
through inspired men, which was extremely necessary before
the teaching of the apostles and evangelists were committed
to writing, in which the full gospel is expressed in the words
of the Holy Spirit. These inspired writings are in our hands
,andweoughtprsvmuewithoanycg.
guard through the Holy Spirit which dwelleth in us.--The
Holy Spirit dwelled in the apostles and in Timothy also, and
by him they were enabled to understand the teaching and
they were through him to keep it.

3. DESERTERS AND LOYAL FRIENDS
1:15-18
15 This thou knowest, that all that are in Asia turned away from me; of
whom are Phygelus and Hermogenes. 16 The Lord grant mercy unto the
house of Onesiphorus: for he oft refreshed me, and was not ashamed of my
15 This thou knowest that all that are in Asia turned away
from me;--The defection to which reference is here made was
from Paul and his interests. It extended to those Asiatics
who at one time had been attached to him, and whose attachments had been put to the test when in Rome during his imprisonment. It was to have been expected of them that they
would have found their way to Paul's prison; but, as if they
put it to themselves whether they would go or not, they chose
to treat him as if he were a perfect stranger to them. In the
real character of their action it was turning their back on the
imprisoned apostle.
of whom are Phygelus and Hermogenes.--These seem to
have been leaders of those turning away from Paul. We
know nothing of them save what is here said. [It has been
their destiny to be handed down to posterity as men who
acted an unworthy part toward the most noble man of all time
in his extremity. They did not know that such an evil immortality was to attach to their names.]
16 The Lord grant mercy unto the house of Onesiphorus
:-IncotraswiheuofPyglsandHerm,h
now presents as an incentive to Timothy the noble conduct of
Onesiphorus, a resident of Ephesus.
for he oft refreshed me,--Here he recalls the many good
offices which he had performed at Ephesus, of which Timothy
from his personal knowledge would know better than Paul or
anyone else could tell him. He often refreshed Paul, no doubt
entertained him in his home when he was weary, worn, and
persecuted--a real home of refuge and an asylum for rest and
encouragement.
and was not ashamed of my chain;--This most likely indicates that Paul, in this imprisonment, as in the first Roman
imprisonment, was bound to a soldier by a chain. Many who
admired and honored him in his prosperity, and in the days of
1:17 to 2:11 SECOND TIMOTHY 207

chain; 17 but, when he was in Rome, he sought me diligently, and found me
18 (the Lord grant unto him to find mercy of the Lord in that thy); and in
how many things he ministered at Ephesus, thou knowest very well.
his success, forsook him when he was a prisoner wearing a

chain.
17 but, when he was in Rome, he sought me diligently, and
found me--Among so many prisoners in Rome, gathered
from all parts of the empire, it was a difficult task to find him.
This shows that he did not fare so well as in the first imprisonment.
18 (the Lord grant unto him to find mercy of the Lord in
that day);--Paul passes over the interval between death and
the judgment. It is on "that day" when all shall appear before
the Judge of all the earth, and when all the deeds done in the
body shall be recompensed by the righteous Judge.
and in how many things he ministered at Ephesus, thou
knowest very well.--These services rendered to Paul at Ephesus are placed side by side with those things he had done for
him at Rome, but as they are mentioned after, they perhaps
refer to kind offices undertaken for him by Onesiphorus after
his return from Rome to Ephesus; but in general to the service
he had done in the service of Christ there, of which Timothy
from his residence there had even better knowledge than Paul
himself. What Onesiphorus had done for Paul at Rome was
,therfonlyisacefmrkdthougby
deeds of self-sacrificing faith and love--the expression of the
general kindness and beneficence of his conduct in the service
of the Master.
4. RENEWED APPEAL TO TRANSMIT TO OTHERS THE
GOSPEL, EVEN AT THE COST OF SUFFERING
2:1-13
1 Thou therefore, my child, be strengthened in the grace that is in Christ
1 Thou therefore, my child, be strengthened--In view of the

course of the individuals just mentioned, take warning on the
one hand by the defection of all that are in Asia, and as encouraged on the other hand, by the faith and courage of Paul
,andthefilyoOspru,betnghdayoum

Jesus. 2 And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach
be faithful, "for God gave us not a spirit of fearfulness, but of
power." (2:7.)
in the grace--Grace is the spiritual atmosphere, in which
the Christian soul exists, and from which, as a vitalizing principle, the soul derives its strength. He is to find strength to
be filled with power for work and conflict by drawing it from
the grace of Christ, the quickening, empowering element, in
which a Christian lives. "But grow in the grace and knowledge of our Lord and Saviour Jesus Christ." (2 Pet. 3:18.)
that is in Christ Jesus.--The grace which is only in Christ
, and which he imparts to all who are in living union with him
,asthevinmprlfaduit-berngpowh
branches abiding in it. (John 15:4, 5.)
2 And the things which thou hast heard from me among
many witnesses,--The things heard were the fundamental
truths of the gospel. Timothy had frequently listened to Paul
preaching to the many to whom he had proclaimed the gospel.
the same commit thou to faithful men,--Not to men merely
"believers" in Jesus Christ, but the faithful men here denotes
loyal, trustworthy men, who, under no temptation, would betray the charge committed to them, but who, with ability
, would teach it to others.
who shall be able to teach others also.-- [Not only must the
teachers of the doctrine of Christ to whom Timothy was given
the commission of teaching be trustworthy men, they must
also possess knowledge and the ability to communicate the
knowledge to others. Although the divine help was to be
prayed for and expected in this and all other sacred works, yet
it is noticeable how Paul directs that no ordinary human
means of securing success must be neglected. Paul's last
charge in these Epistles directed that only those shall be selected as teachers of the truth as revealed through the inspired men of God whose abilities were such as fitted them for
the discharge of their duties. The words of Paul here point to
the duty of the teacher, not only himself to keep unchanged
and safe the oracles of God as taught by the apostles, but to
hand down the same unimpaired and safe to other hands.]

others also. 3 Suffer hardship with me, as a good soldier of Christ Jesus.
4 No soldier on service entangleth himself in the affairs of this life; that he
may please him who enrolled him as a soldier. 5 And if also a man contend
Or, Take thy part in suffering hardship, as &c.
3 Suffer hardship with me, as a good soldier of Christ Jesus.

-- To suffer hardness is to bear persecution, deny oneself, and
labor for the salvation of others. God carries his children
through a discipline of hardness to try and strengthen their
faith and develop the worthy elements of their character.
[Here is a volume of tenderness and yearning confidence of a
father's claims to loyal imitation. Take your share in enduring hardness. Take up my mantle. Paul bids Timothy come
with him, come after him, be one with all who war the good
warfare. Though strange it may seem to come, he craved the
right of this to nerve him for his last crowning effort.]
4 No soldier on service entangleth himself in the affairs of
this life;--No one who serves as a soldier entangles himself
with the affairs of life that he may serve faithfully the government which has called him out as a soldier. So Christians
should not be so entangled with the affairs of life that they
cannot render faithful service to the Lord Jesus Christ who
called them to be soldiers of the kingdom of heaven. Such
soldiers are under discipline and must render implicit obedience to the laws of their Captain.
that he may please him who enrolled him as a soldier.--[In
applying this figure to the Christian we are not to infer that
he is forbidden to use secular calling as a means of support
; but he is to avoid absorption in it or complications in connection with it, such as may divert him in spirit from his high
calling in Christ. It is not a secular occupation, but entanglement in it, which is forbidden. Paul wrought in an earthly
occupation, but his whole soul was absorbed in the one work
of pleasing the Lord; the secular was incidental, only a means
to a higher end. So should it be with every earnest, faithful
Christian paramount and above any earthly consideration. It
is necessary, too, and most desirable that every Christian
should ever be above all reproach of covetousness. He is to
have a "single eye" in his work as a Christian and all things
are to be set apart as means to that end.]
210 COMMENTARY ON [2. 5, 6.

in the games, he is not crowned, except he have contended lawfully. 6 The
husbandman that laboreth must be the first to partake of the fruits. 7 Consid-
5 And if also a man contend in the games, he is not

crowned, except he have contended lawfully.--In these games
rewards were offered to him who could obtain the master.
But in the effort he must conform to the laws regulating the
game or he could not receive the chaplet. So in striving for
the crown that the Lord shall give "to all them that have
loved his appearing (4:8), it will not be bestowed unless he
who strives is governed by the law of God in the effort to
obtain it. In other words, no man can gain the crown except through complying with the laws of God. [These words
extend to all Christians, and they warn us, not against engaging in secular callings, but against so entangling ourselves in
them that they hinder the growth and development into the
likeness of Christ.]
6 The husbandman that laboreth must be the first to partake of the fruits.--The husbandman must labor according to
the laws of nature for the production of food, and then he who
labors must first receive the benefit and fruits of that labor.
In the spiritual world men must labor according to the will of
God, and he who labors must first partake of the blessings. [It
is the enduring, patient, self-sacrificing toil that is rewarded
in the affairs of common life. The man who endures hardness, whether as soldier, athlete, or tiller of the ground, wins
the reward, and as in the world so in the service of God. The
teaching in the triple picture that Paul draws is not every soldier wins his commander's applause, but only the one who devotes himself heart and soul to the conflict; not every athlete
wins the prize, but only he who trains with anxious, painful
care; not every toiler of the soil gathers the earth's fruits, but
only the patient toiler. So must it be in the life of the Christian. It is not enough to say, "Behold what manner of love
the Father hath bestowed upon us, that we should be called
children of God, " but we should be so earnest and diligent in
the effort to grow into the likeness of the Lord Jesus Christ
that we can say, "And such we are." (1 John 3:1.)]

er what I say; for the Lord shall give thee understanding in all things. 8
Remember Jesus Christ, risen from the dead, of the seed of David, according
7 Consider what I say; [Think of the condition of the soldier, and of the principles on which he is enlisted; think of the
aspirant for the crown in the Grecian games; think of the
farmer patiently toiling in the prospect of the distant harvest
;andthegowrkiasmlpt.Theingsar
worth attention. When the Christian thinks of his hardships
, of his struggles against the evil world, of his arduous and discouraging toil, let him think of the soldier, of the man who
struggles for the world's honors, and the patient farmer and
be content. How patiently they bear all, and yet for inferior
rewards.]
for the Lord shall give thee understanding in all things.
-EnableTimothysfrce onsidat
apply them to his case. Such are after the discouragements of
the Christian. So prone are we to despondency that we need
the help of the Lord to enable us to apply these most obvious
considerations and to derive support from the plain and simple truths and promises.
8 Remember Jesus Christ,--[Timothy was to remember
,wasevrtobinmd,wgreatfcs.Thyobe
foundation stones of his life's work. Remembering these in
the hour of his greatest trouble, he was never to be cast down
, but ever to take fresh courage. The two parts he was to remember were: that Jesus Christ, for whose sake he suffered
,likeTmothyandPu,wsbroflehand yte
was risen from the dead. Surely in the hour of his weakness
such a thought would be sufficient to inspire him with comfort
and courage. Two facts, then, the resurrection and incarnation of the Lord, are ever to be in the mind of Timothy.]
risen from the dead,--The resurrection would always be reminding him of his Lord's victory over death and of his present glory.
of the seed of David,--[The thought of Jesus being born "of
the seed of David" would impress on his mind that the risen
and glorified Lord Jesus sprang, too, like himself, from mortal
flesh and blood. The reason of the incarnation being ex-
212
to my 10gospel: 9 wherein I suffer hardship unto bonds, as a malefactor; but

the word of God is not bound. 10 Therefore I endure all things for the
10See marginal note on ch. 1. 8
pressed in this special manner, born "of the seed of David, "
was to include another truth. The "risen from the dead" was
not only born of flesh and blood, but belonged to the very race
specified in those so revered by Timothy and the chosen race
from which should spring the Messiah: "Behold, the days
come, saith Jehovah, that I will raise unto David a righteous
Branch, and he shall reign as king and deal wisely, and shall
execute justice and righteousness in the land. In his days
Judah shall be saved, and Israel shall dwell safely: and this is
his name whereby he shall be called: Jehovah our righteousness." (Jer. 23:5, 6.) No doubt Paul's purpose was to raise
the fainting and much-tried Timothy in this hour of discouragement, and to supply a ground of confidence to the yet unborn Christians, who, in their day, would be as Timothy was
when Paul pressed these thoughts on his beloved son in the
faith; but in the background, in all probability, there lay another purpose. These great comforting truths were to be
maintained and taught in the presence of those false teachers
who were ever ready to explain away or even to deny then as
now the beginning and the end of the life of the Son of God
and his ministry on earth, his incarnation, and his resurrection.]
according to my gospel:--The great truth as preached by
Paul was that Jesus Christ rose from the dead. He was the
first fruits that gave assurance of the resurrection of all men
as the full harvest.
9 wherein I suffer hardship unto bonds, as a malefactor
;--In and for the gospel he suffered trouble, arrest, imprisonment, and affliction as though he had been an evildoer. Had
he been a thief, a murderer, or a disturber of the peace, he
would have suffered the same punishment that he did suffer.
but the word of God is not bound.--He was imprisoned, deprived of his freedom, bound, but rejoiced that the word of
God was not bound and could not be. No chain or prison
wall can bind the word of God. [The words have a wide range

elect's sake, that they also may obtain the salvation which is in Christ Jesus
of meaning. His hands were manacled, but his tongue was

free, and with it he could speak the word of God. Apart from
any action of his own that word was working actively outside
his prison walls. There was no ground for fear that its course
was over.]
10 Therefore I endure all things--Paul endured all things in
order that the word of God might be widely spread and disseminated; he as a faithful soldier at his post bore up with
quiet, patient courage against suffering, and he did it for the
elect's sake; that is, for those whom, in his infinite mercy, God
has been pleased to choose as his people, for those who in his
unfathomable love are yet to be brought into the one fold.
for the elect's sake,--From this it is clearly shown that Paul
was speaking of a class, and not as individuals as such. This
is no way intimates that God by any direct power elected
them; but had chosen to elect a certain class, and left it to
everyone to make himself of that class. It is said of that class
that they were elect "according to the foreknowledge of God
the Father, in sanctification of the Spirit, unto obedience and
sprinkling of the blood of Jesus Christ." (1 Pet. 1:2.) One
who does not show his election by obeying God may be sure
that he will never be elected to anything beyond obedience.
So obedience is the prerequisite to all other higher election.
There is not a word in this to discourage a man from seeking
to make his calling and election sure or to give him assurance
of salvation save in obedience to the will of God. There is no
doubt but there is a certain election taught in the Bible. In
the passage before us it is clearly taught, as well as in some
others. Jesus said: "And other sheep I have, which are not of
this fold: them also I must bring, and they shall hear my
voice; and they shall become one flock, one shepherd." (John
10:16.) In this he recognizes that he had a flock that were
not then following him as the Shepherd. At Corinth the Lord
said unto Paul: "Be not afraid, but speak and hold not thy
peace: for I am with thee, and no man shall set on thee to
harm thee: for I have much people in this city." (Acts 18
:9,10.)Theyadnotbliv,uGdcaethmispo-

with eternal glory. 11 Faithful is the "saying: For if we died with him, we
shall also live with him:12 if we endure, we shall also reign with him: if we
Or,
11
saying: for
if
&'c.
ple. The meaning of both passages is that they were a number of persons of that frame of mind and disposition of heart
that when they heard the gospel they would believe and obey
it.
that they also may obtain the salvation which is in Christ
Jesus with eternal glory.--This was said before they were
converted and shows that those willing to receive the gospel
when they hear it are regarded as elect. It is possible that
Paul had this class in view and for the sake of those who
would receive it when they heard it, and he was willing to endure all things for this class, whether Jews or Gentiles, that
they might hear the gospel, and through it obtain the salvation which is in Christ Jesus with eternal glory.
11 Faithful is the saying: For if we died with him, we shall
also live with him:--It is a true saying, if we be dead with
Christ to the world, we shall also be alive with him spiritually. [Faith in Christ united us with him in his death (Rom.
6:1-13; Col. 3:3; 1 Pet. 2:24); but this union with him involves, not only a new relation to him, whereby through his
death we have justification with God, but also a true and real
fellowship with him in the spirit and objects of his death, so
that in our present life we know "the power of his resurrection, and the fellowship of his sufferings, becoming conformed
unto his death." (Phil. 3:10.) Here also a fellowship with
Christ is set forth which is complete fellowship of life, and
consequently also a fellowship of fortune, not barely of
thought and feeling. This spiritual death with him with its
consequent "fellowship of his sufferings, " and readiness to
suffer, if need be, bodily death with him, is the sure pledge of
life with him, not only present spiritual life (Rom. 6:8), but
also the future resurrection life. The necessary result of sharing his death now is the eternal sharing of his life.]
12 if we endure,--It is frequently impressed in the Scriptures that if one would reign with him there, he must suffer
with him here. To suffer with him is to suffer for the truth,

shall deny him, he also will deny us:13 if we are faithless, he abideth faithful; for he cannot deny himself.
for the redemption of man as he suffered. To refuse to suffer

with and for him is to deny him. When we deny him before
men, he will deny us before his Father and the holy angels.
we shall also reign with him:--The union with him in suffering, by enduring hardship and death for him, insures ultimate exultation with him. How must this glorious truth, believingly apprehended, have thrilled the souls of martyrs of
Christ in the days of persecution! But it does not come to
them only. Every Christian is under obligation to die with
Christ through the mortification of his own pleasures and desires, and to put to death his former sins through the martyrdom of the flesh.
if we shall deny him, he also will deny us:--[Perhaps this is
an illusion to the Lord's own words: "But whosoever shall
deny me before men, him will I also deny before my Father
who is in heaven" (Matt. 10:33), to which also is added
"But there arose false prophets also among the people, as
among you also there shall be false teachers, who shall privily
bring in destructive heresies, denying even the Master that
bought them, bringing upon themselves swift destruction." (2
Pet. 2:1). Also: "For there are certain men crept in privily
,evnthyworflditenborhautis
condemnation, ungodly men, turning the grace of our God
into lasciviousness, and denying our only Master and Lord
,JesuChrit."(d4)]
13 if we are faithless, he abideth faithful , for he cannot
deny himself.--If we are not true to our faith in him, yet he
abideth faithful to himself. He cannot be untrue to himself or
be untrue to his teachings. He must be true to them, and they
will condemn everyone not true to him.
SECTION TWO
THE MINISTERS OF GOD AND FALSE TEACHERS
2:14 to 4:8
1. HE DISSUADES FROM UNPROFITABLE DISCUSSION
2:14-26
14 Of these things put them in remembrance, charging them in the sight
of 12the Lord, that they strive not about words, to no profit, to the subverting
of them that hear. 15 Give diligence to present thyself approved unto God, a
12Many ancient authorities read God
14 Of these things put them in remembrance,--Paul has

been urging Timothy to be strong in endurance, to bear trouble and suffering with brave patience. He now charges him
respecting the special work he has to do; and first he deals
with his duties as a teacher of truth brought face to face with
teachers of error.
charging them in the sight of the Lord,--This is a very earnest, solemn thought for every public teacher and one calculated now as then to deepen the life of every proclaimer of the
gospel. There was a grave danger that such empty profitless
disputes about words and expressions, which, we know, occupied the attention of many of the so-called teachers at Ephesus would end in distracting the minds of the members of the
church who would naturally take their tone in matters connected with their religious life from their teachers, and thus
words would soon come to be substituted for acts in the lives
of men and women called by the name of Christ. See 1 Tim.
6:4 where these "disputes of words" are mentioned among
the special characteristics of the false teachers.
that they strive not about words, to no profit,--It is almost
universally regarded that this refers to the Judaizing teachers
,butirefsqalyovnduestioaghn
the Scriptures. All things not so taught are without profit to
man, and the introduction of them produces strife.
to the subverting of them that hear.-- [Not only are such
arguments and disputes useless and profitless, but they are
positively mischievous. In the history of Christianity, Paul's
repeated warning respecting the danger of these disputes
about words and expressions has been sadly verified. Such

workman that needeth not to be ashamed, 13handling aright the word of
truth. 16 But shun profane babblings: for they will proceed further in un13Or,
holding a straight course in the word of truth. Or, rightly dividing the word
of truth
contentions unsettle the mind, shake the faith, and distract

from real, earnest, and patient work for Christ.]
15 Give diligence to present thyself approved unto God
,-ThestudyofwrGthaemigundrsa
obey it was the way to show himself approved of God. When
God approved he would be with and bless and strengthen him.
Jesus Christ was the specially appointed of God who was approved because it was his meat to do his Father's will. All
who, like Jesus, have no other will save the will of the Father
,arepovdfG.IhstanprovedfG,hwil
have no cause of shame, no matter who disapproves. David
says: "Oh that my ways were established to observe thy statutes! Then shall I not be put to shame, when I have respect
unto all thy commandments." (Psalm 119:5, 6.) If one will
learn and keep the commandments of God, he will never have
cause for shame. Being approved implies being tried and
proved as precious metals are proved before they are accepted
as genuine. Of such it is said: "Blessed is the man that endureth temptation; for when he bath been approved, he shall
receive the crown of life, which the Lord promised to them
that love him." (James 1:12.)
a workman that needeth not to be ashamed,--[This indicates that ceaseless, serious, earnest zeal, which was one of
his chief characteristic traits. And certainly if the proposed
standard is to be reached or seriously aimed at, an abundance
of zeal will be required. The end proposed is that of presenting himself to God in such a way as to secure his approval
without fear of incurring the reproach of being a workman
who had shirked his responsibility.]
handling aright the word of truth.--The Scriptures were addressed to different classes of persons as any who will study
them will learn. A proper regard for these divisions is needed
to avoid confusion. It is probable that Paul here warned Timothy to distinguish properly between the things addressed to
those under the law of Moses and those not under it. He

godliness, 17 and their word will "eat as doth a gangrene: of whom is HyOr,
14
spread
draws the distinction by saying: "Now we know that what

things soever the law saith, it speaketh to them that are under
the law; that every mouth may be stopped, and all the world
may be brought under the judgment of God: because by the
works of the law shall no flesh be justified in his sight; for
through the law cometh the knowledge of sin." (Rom. 3:19
,20.)Itwouldberngapythlwofcirumsnt
those not under the law of Moses. So there are different
classes under the Christian law. Care must be had that the
Scriptures be applied to those addressed. For example: "Repent ye, and be baptized every one of you in the name of
Jesus Christ unto the remission of your sins." (Acts 2:38.)
If this language were applied to those in Christ who sin, it
would require one every time he sinned to be baptized. This
would be misleading and cause confusion. Study is required
to understand the different classes and divisions, to rightly
apply it. Clinging to what is taught, avoiding that not
taught, is very necessary in the application of the Scriptures.
16 But shun profane babblings:--Everything not commanded by God in the Scriptures may safely be placed under
this head. It refers to the questions brought in then, that diverted from the word of God, caused division and strife. This
was to be shunned.
for they will proceed further in ungodliness,--[Cherishing
them will lead to more and more ungodliness. The addition
of one thing not required of God leads to another. Their
teaching is of a kind that will spread rapidly, and it is deadly
in its effects.]
17 and their word will eat as doth a gangrene:--Gangrene
poisons the whole frame and quickly becomes fatal. So does
the introduction of things not taught by God--the doctrines of
men. These doctrines spread rapidly, corrupt the whole
church till spiritual death ensues to the church of God. [Error
is a diffusive poison rapidly spreading through the whole body
and tending to vital decay and ultimate destruction.]

menus and Philetus; 18 men who concerning the truth have "erred, saying that "the resurrection is past already, and overthrow the faith of some.
15Gr. mined the mark. 1 Tim. 1. 6
"Some ancient authorities read a resurrection
of whom is Hymenaeus and Philetus;--[Of these false

teachers nothing is known beyond the mention of Hymenaeus
,whoregadlsftvcionwhadbetk
against him, was apparently still continuing in his error. (1
Tim. 1:20.) Their names were simply given as examples of
the teachers of errors to which Paul was referring--fearless
leaders, most likely, in their cheerless, destructive school of
doctrine.]
18 men who concerning the truth have erred, saying that
the resurrection is past already, and overthrow the faith of
some.--[In the absence of clearer evidence, it cannot be said
with certainty what their error was, but the words apparently
point to Paul's words in Rom. 6:3, 4 and Col. 2:12, where he
says, "Having been buried with him in baptism, wherein ye
were also raised with him through faith in the working of
God, who raised him from the dead." If so, they may have
taught that "raised with him" in baptism was the true resurrection and come to the conclusion that the resurrection
was already past. In reaching such a conclusion they made a
fatal mistake, for the resurrection of the body, grounded
upon the Lord's own words, is one of the cardinal doctrines of
the gospel, as the following clearly shows: "Marvel not at
this: for the hour cometh, in which all that are im the tombs
shall hear his voice, and shall come forth; they that have done
good, unto the resurrection of life and they that have done
evil, unto the resurrection of judgment." (John 5:28, 29.)
Upon this Paul delighted to dwell, as in his words before
Felix: "But this I confess unto thee, that after the Way which
they call a sect, so serve I the God of our fathers, believing all
things which are according to the law, and which are written
in the prophets; having hope toward God, which these also
themselves look for, that there shall be a resurrection both of
the just and unjust. Herein I also exercise myself to have a
conscience void of offence toward God and men always."
(Acts 24:14-16.) With this resurrection of the body, Paul,

19 Howbeit the firm foundation of God standeth, having this seal, 1The Lord
knoweth them that are his: and, 2Let every one that nameth the name of the
Lord depart from unrighteousness. 20 Now in a great house there are not
Num. 16. 5?
2Is. 26. 13?
guided by the Holy Spirit, taught men that the future state of
rewards and punishments was intimately bound up; the soul
will be clothed with a body of glory or with a body of shame
,acordingthes body.Themnps
their own idealism to the strong and healthy teaching of the
Holy Spirit through Paul.]
19 Howbeit the firm foundation of God standeth, having
this seal,--Great and good men may turn from the truth, may
make shipwreck of their own souls and may lead others down
to ruin, yet the foundation of God remains steadfast and sure.
God's faithfulness to himself, to his promises, to them that
trust him as the foundation of all hope of good here and hereafter stands sure and the seal is given.
The Lord knoweth them that are his:--Those who trust
him he will never forsake. Of this class, Jesus Christ said
"My sheep hear my voice, and I know them, and they follow
me: and I give unto them eternal life; and they shall never
perish, and no one shall snatch them out of my hand." (John
10:27, 28.)
and, Let every one that nameth the name of the Lord depart from unrighteousness.--Let everyone who takes the
name of the Christ upon him be careful to depart from iniquity. We believe in Christ, are consecrated to him through
faith, in baptism take his name upon us and should be careful
to depart from all unrighteousness; therefore, believers must
separate themselves from all iniquity, injustice, and wrong.
[The words, "nameth the name of the Lord, " must be understood in the sense that no man can confess that he believes
with all his heart that Jesus is the Christ the Son of the living
God and deliberately practice unrighteousness. The two
things are utterly incompatible--incapable of existing together. Unrighteousness here includes the teaching of false
teachers as their teachings led away from the truth and resulted in an evil and lax way of life.]
2:20.] SECOND TIMOTHY
221
only vessels of gold and of silver, but also of wood and of earth; and some
unto honor, and some unto dishonor. 21 If a man therefore purge himself
20 Now in a great house there are not only vessels of gold

and of silver, but also of wood and of earth;--Paul carries out
here the idea of a house of which God's promises are the foundation by which he means thus to intimate, for the encouragement of the fainthearted believers, that the heresies and backsliding of many professing Christians does not affect God's
covenant and promises to true and faithful believers: for as
"in a great house" there are not only "vessels of gold and of
silver, but also of wood and of earth, " so in the church there
are not only true Christians found, but persons who are not
, whose hypocrisy and iniquity are overruled to fulfill his righteous purposes. Such being the case, "let every one that nameth the name" of Christ depart from iniquity if he desires to
attain the resurrection of the just. This he must do. There
are bad as well as good characters in the church as in a large
house there are various kinds of vessels, yet it is only by
cleansing himself from all iniquity that he can be fit for his
Lord and Master's service here and his reward hereafter.
and some unto honor, and some unto dishonor.--[But this
is by no means all. A vessel once made by the artificer cannot change itself. It cannot become any other material than
of that of which it was originally made. But Paul here represents vessels as changing themselves. This is absolutely incompatible with the idea that God has made a certain number
of persons to be saved and a certain number to be lost. It is
,onthecraymsupingaertofhdm
of the human will in Scripture: for a man is not only supposed
to be able, but is responsible for changing himself from that
which is typified by an earthen vessel into that which is typified by a golden one. Hymenaeus and Philetus had fallen
from being golden vessels into earthen ones, but if they repented they might become gold or silver ones; that is, if they
purged themselves from the error in question and abstained
from them who held it. By the fact that a man has once
fallen into this pernicious error, he is not condemned forever
,butycleanighmsfdbconatiemfrh
222
from these, he shall be a vessel unto honor, sanctified, meet for the master's
use, prepared unto every good work. 22 But flee youthful lusts, and follow
after righteousness, faith, love, peace, with them that call on the Lord out of
Master's use "prepared unto every good work."]

21 If a man therefore purge himself from these, he shall be
a vessel unto honor,--God uses only such as are fitted for his
use. The reason God does not use more persons, or use them
more effectively, is because they are unfitted for his use.
sanctified, meet for the master's use, prepared unto every
good work.--When fitted for his use, he is prepared for every
good work. Man's duty is to so live as to fit himself for the
service of God, and then God will direct him and use him.
22 But flee youthful lusts,--Timothy was at this time about
thirty-six years old. Lusts and passions are strong in youth.
He must fight with and conquer those lusts, passions, and desires which are more peculiarly tempting to those who are
still in the meridian of life. These youthful lusts are by no
means to be limited to those varied and fatal excesses in sensual passion, but to all the irregular desires and propensities
belonging to earlier life as self-conceit, pride, ambition, love of
applause; any impetuous passions to which the warmth of the
age is prone.
[This is not to be interpreted of lusts properly so called
,suchaenbigforthcnex,ado rct
of the person addressed; and the abstinence elsewhere ascribed to Timothy excludes the idea of sensuality. It would
seem that Paul meant to denote those vehement, impetuous
,andhestrogpimlyfundoge,bt
which are sometimes found in middle age, which Timothy had
nearly reached, and accordingly against which Paul here cautions him and through him other preachers of the gospel, both
young and middle aged, as well as Timothy. Now when we
consider that it was rashness, vanity, and rage for controversy
and novelty that hurried Hymenaeus and Philetus into those
baneful errors, against which Paul here cautions Timothy, the
suitableness of the present admonition will be very apparent.]
and follow after righteousness,--To restrain the sins of
youth and cultivate righteousness and holiness is to lay the

a pure heart. 23 But foolish and ignorant questionings refuse, knowing that
they gender strifes. 24 And the Lord's 3servant must not strive, but be gen3Gr. bondservant
foundation in youth for resisting the sins of the middle and

old age. He was to avoid youthful lust on the one hand, and
on the other to follow after righteousness, doing right with
God's law as the standard of living.
faith,--Fidelity in all the relations to God and man.
Fidelity is the practice of faith.
love,--Live is the doing good to all through discharging the
duties God has laid upon man.
peace,--The peace that comes of doing the will of God
;peacwithl rpeacwithGod.
with them that call on the Lord out of a pure heart.-- [To
call upon is to invoke his aid. To call upon the name of Jesus
Christ our Lord is to invoke his aid as the Christ, the Messiah
predicted by the prophets, and as our almighty and sovereign
possessor and ruler. It is in that sense that Jesus is Lord.
All authority in heaven and on earth was committed unto him
(Matt. 28:18) after he died and rose again that he might be.
the Lord of the dead and the living; that is, that he might acquire that peculiar right of possession in his people which
arises from his having purchased them with his own blood
(Acts 20:28). To call upon the name of Jesus as Lord is
therefore to worship him. It looks to him for that help which
God only can give. All Christians, therefore, are worshipers
of Christ and every sincere worshiper is a true Christian.
The phrase expresses not so much an individual act of invocation as an habitual state of mind and its appropriate expression.]
23 But foolish and ignorant questionings refuse,--Things
not taught by God are to be avoided because they breed strife
and division.
knowing that they gender strifes.--[Paul correctly says
that the effect of such disputes is to engender harsh contention and strife. Points of vital import can and should be discussed carefully and prayerfully by those who are diligently
and prayerfully seeking the truth.]

tle towards all, apt to teach, forbearing. 25 in meekness 4correcting them
that oppose themselves; if peradventure God may give them repentance unto
4Or, instructing
24 And the Lord's servant must not strive,--The servant of

the Lord must not engage in bitter strife. [Everything which
is likely to be the cause of strife, heartburning, or hot words is
singularly out of place in the life of a servant of the Lord.
This, however is not out of harmony with the exhortation: "I
was constrained to write unto you exhorting you to contend
earnestly for the faith which was once for all delivered unto
the saints." (Jude 3.)]
but be gentle towards all,--Gentleness, with an appetite for
teaching, and patience toward those in error, and who oppose
the truth is compatible with firmness and fidelity in maintaining the truth. [Paul would press upon Timothy and his successors the great truth that was the Master's will that the nations of earth who sit in darkness and in the shadow of death
should learn by slow, though sure, degrees how lovely and desirable a thing it is to be a Christian--should come at length
to see clearly that Christ is the only lover and real friend of
man.]
apt to teach, forbearing,---[This is what the servant of the
Lord should really aim at being--the teacher rather than the
controversialist. Rather the patient endurer of wrong than
the fomenter of dissensions and wordy strifes.]
25 in meekness correcting them that oppose themselves; if
peradventure God may give them repentance unto the knowledge of the truth,--The feelings and impulses of the flesh, the
excitements and rivalries of controversy, the desire to expose
error, and to make it appear unworthy--all have a tendency to
lead us to forget that the Lord demands courteous consideration in our treatment of others. He demands that we give the
same consideration to the mistakes and faults of others that
we would like to receive and expect of them for our mistakes
and faults. It does not mean that we should overlook their
mistakes or let the faults go unreproved; but he demands that
we should treat them kindly and to respect their feelings in
correcting them. Wisdom demands this as well as the fundamental spirit of the Christian religion. Especially we should

the knowledge of the truth, 26 and they may 5recover themselves out of the
snare of the devil, having been 6taken captive 7by him unto his will.
5Gr.
return to soberness
taken6livGr.
byhCiom,7pu.n2tOrew10l5fGd,
will of him. In the Greek the two pronouns are different.
treat every man's religious feelings and practices with the respect and courtesy we would like to have shown us. This does
not involve any compromise of truth or righteousness or any
winking at errors. Every man wishes, if he holds error, to be
delivered from it. We desire it if we are true and honest. To
treat them as we would be treated demands that we should
show that we also desire to be freed from error. We should
do this as far as we are able. But we regard our religion as
sacred; we believe it true and holy. Others regard theirs in
the same way. Our duty is to treat them in trying to correct
their errors as we would have them treat us in trying to correct what they regard as error. None of us have room for
boasting of our knowledge. We should be modest, and while
striving to correct and teach others, we should do it in meekness and forbearance for those most confident in their knowledge and practice are most liable to err. So, instead of denouncing others with harsh words, let us seek to teach them
in meekness. [By "them that oppose themselves, " it is not
likely that Paul alludes so much to those teachers of false doctrine as those led away by them. He says: "A factious man
after a first and second admonition refuse; knowing that such
a one is perverted, and sinneth, being self-condemned." (Tit.
3:10, 11.) But the ones referred to in the passage before us
were to be dealt with in a different manner. Their treatment
was to be a gentle one. Nothing is said here of a first and
second admonition only; no hint is given that these are to be
shunned.]
26 and they may recover themselves out of the snare of the
devil,--[The sin which issues in unbelief is here represented
as a kind of drunkenness, and by repentance a man becomes
sober again, so Jesus calls it "when he came to himself."
(Luke 15:17.) Again sin, so far from freedom to do as one
likes, is a state of being ensnared by the devil, from which he
is to be captured alive--to do the service of him whose service
226 COMMENTARY ON [2:26to3:2.
is perfect freedom. Here we have the thought frequently

enunciated by Paul that man being a creature cannot have
real independence; his only freedom is to choose whom he
will serve. He must cast down imaginations, and every high
thing that is exalted against the knowledge of God, and bring
"every thought into captivity to the obedience of Christ" (2
Cor. 10:5) or fall under the dominion of the devil. There is
no other alternative. He cannot serve two masters, but he
must serve one and his wisdom is to choose the service of the
Father who created him and the Savior who died to redeem
him.]
having been taken captive by him unto his will.--Men who
turn from God and his ways to follow the ways of men are led
by the devil. Under specious pretext of following their own
wisdom, they are taken captive by him at his own will.
2. GRIEVOUS TIMES IMPENDING
3:1-17
1 But know this, that in the last days grievous times shall come. 2 For
men shall be lovers of self, lovers of money, boastful, haughty, railers, diso-
1 But know this,--Notwithstanding the hope just expressed

in regard to the recovery of some who follow the ways of
men, many evil men will arise in the church who will never be
reclaimed.
that in the last days grievous times shall come.--This is the
common designation in the Old Testament of the Messianic
age--the time after the coming of the Christ into the world.
It is thus used in the New Testament to designate the new
dispensation, this being the last period of human history. The
whole representation points to the immediate as well as to the
remote future. Probably such "grievous times" would more
than once occur, and the last occurring before the second coming of the Lord Jesus Christ may be the worst in the wide extent and terrible character of its error and sin.
2 For men shall be lovers of self,--Selfishness will be a general characteristic of the period. It denotes one who assigns
to himself a larger share of wealth, honors, and bodily pleasures than to others. This trait is mentioned first because, as
the root of the essence of all sin, it is the source of the other
evil characteristics mentioned.
3: SECOND TIMOTHY 227

bedient to parents, unthankful, unholy, 3 without natural affection, implaca-
lovers of money,--Filled with selfish greed for the accumulation of wealth; improperly desirous of gain.
boastful,--These arrogate to themselves honors which do
not fairly belong to them.
haughty,--These are they who contemptuously look down
on others beneath them either in social position or wealth or
in natural gifts.
railers,--Are scornful, insolent, and blame with bitterness.
They carry the war of their tongues into the camp of the
enemy and give vent to their vengeance against God or man.
It is sinful in either case.
disobedient to parents,--No character has been more condemned by God that those disobedient to parents. Under the
law of Moses the stubborn and rebellious son who would not
obey his parents was to be stoned to death. (Dent. 21:1820.) The parents stood in the place of God to the child, and if
it would not obey them they could not expect it to obey God.
[Christ has set up a new standard of individual responsibility
which sometimes makes it necessary for children, when they
have come to years of responsibility, to act contrary to the
wishes of their parents in order that they may obey God. The
Lord said: "He that loveth father or mother more than me is
not worthy of me; and he that loveth son or daughter more
than me is not worthy of me." (Matt. 10:37.) Yet parents
have not forfeited all their natural rights, and in all matters
where obedience to God is not at stake children are even more
bound to yield them respect, obedience, and tender affection.]
unthankful,--[Children who begin life with disobedience to
their parents with rare exceptions are ungrateful to all others
who may show them kindness in their life journey.
Ingratitude has always been regarded as one of the worst of
crimes. It is said here that it would characterize that wicked
age of which Paul speaks.]
unholy,--Not consecrated to God through their want of
purity; defiled with sin, irreligious. [Those who scoff at holiness of life and character in its deepest sense.]

ble, slanderers, without self-control, fierce, no lovers of good, 4 traitors,
3 without natural affection,--Without affection for parents

or children. The attachment of parents to children is one of
the strongest in nature, and nothing can overcome it but the
most confirmed and determined wickedness. [An affection
which is common to every class of brutes, consequently men
and women without it are worse than brutes.]
implacable,--Those who will not be bound by any oath or
held by any engagement or obligated by any promise. They
readily promise anything, but never intend to perform.
Nothing could be more indicative of the lowest state of degradation than that in which all compacts and agreements are utterly disregarded.
slanderers,--Accusation maliciously uttered with the purpose or effect of damaging the reputation of another. As a
rule, it is a false charge (Matt. 5:11), but it may be a truth
treacherously circulated with the purpose of destroying the
good reputation of another.
without self-control,----Persons of unbridled appetites and
passions who do not control their evil propensities. [This
seems to mean that in a man's soul there are two elements, a
better and a worse, and when the better controls the worse
,thenisadobmterfhisl.Towtbdy
pleasures are a sphere in which this virtue of self-control is
specially displayed; that is those bodily pleasures which the
other animals share with man and which are consequently
shown to be slavish and brutal--pleasure of touch and taste. It
is manifest that in order to be a virtuous man at all one must
at least have control over one's own appetites. When this
virtue is illuminated by the gospel its meaning is intensified.
Its sphere is not confined to the lowest sensual enjoyments
,self-matrywihgdosuctnilde;but
other things are included also. There is a spiritual frenzy
, and there are spiritual self-indulgencies analogous to spiritual madness and there are spiritual self-indulgencies analogous to bodily indulgence. For these things self-mastery is
needed.)

headstrong, puffed up, lovers of pleasure rather than lovers of God; 5 holding a form of godliness, but having denied the power thereof: from these
fierce,--[In this resembling savages and wild beasts, the denial of godliness ending in their having no power over their
angry passions.]
no lovers of good,--Hostile to every good thought and
work.
4 traitors,--Those ready to betray any person or trust committed to their keeping. Treason has been in all ages regarded as one of the worst crimes that man can commit.
headstrong,--[Stubbornly bent on pursuing one's own plans
or accomplishing one's own ends; obstinate; willful, ungovernable.]
puffed up, [Self-conceit, like smoke without substance
, puffed out into great volume, envelops and blinds them, distorting and magnifying their views of themselves as compared
with others.]
lovers of pleasure rather than lovers of God;--More ready to
follow sensual pleasures than to follow the law of God. [They
are people who would make any sacrifice to procure a
fleeting pleasure and who would give nothing up in order to
do honor to the God and Father of the Lord Jesus Christ.
The sorrowful catalogue which has just passed before our
minds began with "lovers of self, " that unhappy vice which
excludes all love for others, closes with the lovers of pleasure
which shuts out all love of God.]
5 holding a form of godliness,--All who so live while claiming to be Christians have the "form, " the profession of godliness, while they fail to live according to its laws. [Keeping
up a show by formally keeping the Lord's appointment, but
renouncing its power and influnce over the heart and life
;showingpelyta hrcknowledgitsuar
even wish to do so. These claiming to be Christians, wearing
the name of Christ, but by their lives denouncing his name, do
the gravest injury to his cause. Another shameful catalogue of
vices Paul gives (Rom. 1:28-32), but in that passage he
points to the sins of heathenism. Here he describes the characteristics of a class of people who went under the name of
Christ.]

also turn away. 6 For of these are they that creep into houses, and take
captive silly women laden with sins, led away by divers lusts, 7 ever learn-
but having denied the power thereof:--They deny its power

by failing to let its spirit well in their hearts, and its laws rule
in their lives. Anyone denies the power of godliness when he
professes to honor God, but refuses to obey his commandments.
from these also turn away.--These persons who, while pretending to serve the Lord, lived the degraded life of the heathen were to be shunned. No friendly intercourse was possible between the hypocrite and the devoted Christian. It was
a declaration that they had in vain exhausted all scriptural
means to save him before withdrawing; now this is the last
resort. Deliver him to Satan for the destruction of the flesh
that he may be saved. If they have followed the law of God
in the steps leading to it, their action has the full sanction of
the divine law, and their act is the act of God himself. A man
excluded by a church acting according to the divine law is excluded by God himself and without repentance as surely
damned as he will be when God says, "I never knew you: depart from me." The churches and individuals come to regard
this act too lightly. But the letter and spirit of God's law
should be followed in trying to save the sinner. When this is
done, it is an awful sentence of God himself as to his condition.
6 For of these are they that creep into houses,--The men
with these unworthy characters are described as insinuating
themselves into the homes of the Christians, and their influence must have been great, and the church suffered much.
The power they acquired over women of this type was great
,andtheirflucbodevrywhintaposlcge.
and take captive silly women--These hypocritical men busied themselves in securing popularity among the women of
the church. The way by which this was accomplished was
by easing their guilty consciences.
laden with sins, led away by divers lusts,--[As if sins were
heaped upon them. Their consciences were oppressed with
sins, and in this morbid state they lay open to the insidious
attacks of these corrupt men who promise them ease of con-

ing, and never able to come to the knowledge of the truth. 8 And even as
Jannes and Jambres withstood Moses, so do these also withstand the truth
;mencoruptdi ,ebaconrigthf.9Bueysal
science if they will follow them.] Those who reject the truth
of God and are not subject to his authority are slaves of sin
and are led into the excesses and immoralities of lust.
7 ever learning,--Those who reject the authority of Jesus
Christ and the law of God as the standard of right have no
standard, and so led by their selfish desires and lusts are always reasoning, always speculating, and always learning.
and never able to come to the knowledge of the truth.--Because they reject the only standard by which to determine the
truth--the word of God. [As there lies in the womanly character the foundation for the highest development of the power
of faith, so also for the highest revelation of the power of sin.]
8 And even as Jannes and Jambres withstood Moses
,-Thesnamrotiedlswhrbynamite
Bible. They are supposed by early Jewish writers to have
been the magicians in Egypt that wrought wonders before
Pharaoh when Moses performed his miracles to cause him to
let the Israelites go. They used these magical arts to withstand Moses and prevent the delivery of Israel from Egypt.
so do these also withstand the truth;--So did these men
who now opposed Paul and sought to destroy his influence.
Probably they used some magical powers to deceive the people with the idea that they exerted miraculous powers as well
as Paul and others of the inspired men. God sometimes permitted evil men to manifest wonder-working power from the
devil which his servants wrought for him.
men corrupted in mind,--They were men who had once
been Christians, but had become corrupt in mind and were enemies of the truth.
reprobate concerning the faith.--Their faith had become so
perverted by sin that God condemned it as unworthy, leading
to ruin instead of salvation. It is possible for man to believe
that Jesus is the Christ and yet his faith is so mixed up with
error that it will not lead to salvation. This may mean that
they are so given over to sin that they lose he ability to distinguish between good and evil.
232
proceed no further; for their folly shall be evident unto all men, as theirs
also came to be. 10 But thou didst follow my teaching, conduct, purpose,
9 But they shall proceed no further:--They shall proceed in

their wicked course no longer. [After the apostle had pointed
out the fearful ravages in the Ephesian church by the evil men
, he proceeds to comfort Timothy with the assurance that
,greatshmicfopledwas,ithurocn
further. To human eyes such a state of things as here described would appear desperate. It was as though a deadly
and incurable disease was eating away the life of the whole
body of believers, but Timothy need nor fear--the evil would
be allowed to reach a certain point. Since Paul thus wrote
the same prophecy, not only at Ephesus, but in numerous
other churches, has been fulfilled to the very letter. Still the
same old foes under new leaders make havoc of the church.
But, as a rule, they never advance beyond a certain point, and
after all the centuries the church of the Lord Jesus Christ is
still full of faith and life, bright, too, in spite of all the discouragements and the perpetual presence of these treacherous men
with promise for future triumphs.]
for their folly shall be evident unto all men, as theirs also
came to be.--Moses exposed the folly of Jannes and Jambres
,andPulwiothesm prvtsofheaind
bring heir evil ways to an end. Adam Clarke says: "As the
Scriptures are the only rule of morals and doctrine, and shall
ever be preserved, no sooner or later all false doctrines shall
be tried by them; and the folly of men setting up their wisdom against the wisdom of God must become manifest to all.
False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the
book of God is withheld from the people."
10 But thou didst follow my teaching,--Timothy followed
the instruction given by Paul with full sympathy and approval. The reference is to Timothy's conversion of which
the teaching, life, and sufferings of Paul were the means
through which it was brought about. No other man knew the
history of Paul's life like Timothy, who had been carefully
trained to assist in carrying on the Lord's work after Paul
should be removed. This earnest appeal to Timothy's recol-
3:10, 111 SECOND TIMOTHY 233

faith, longsuffering, love, 8patience, 11 persecutions, sufferings; what things
Or, stedfastness
lection of the past was for two distinct purposes: (1) it was to
contrast the life of Paul, with which Timothy was so well acquainted, with the lives of the false teachers who were engaged in the destructive work in the Ephesian church; and
(2) his memory of Paul and his devoted and self-sacrificing
service of the Lord to stir Timothy to greater zeal in faithfulness in service to the Lord regardless of the cost of suffering
and persecution in contending "earnestly for the faith which
was once for all delivered unto the saints." (Jude 3.)
conduct,--Timothy had modeled his life after that of Paul's
in teaching, fidelity to God, his long-suffering and bearing opposition, and his love and patience under all the suffering
brought upon him.
purpose,--This refers to Paul's steadfast purpose to devote
himself without reserve to the ministry of the gospel, to
which the Lord had called him.
faith,--In the sense of fidelity to God; but probably to be
taken in the usual sense of trust in God's word as an actuating
principle of life taking God at his word.
longsuffering,--Long-suffering toward his many bitter adversaries, especially toward those of his own countrymen. In
spite of all that unwearied, sleepless persecution which he endured at the hands of the Jews, he loved Israel to the end
with a love as intense as it was changeless.
love,--It was with eager efforts that he ever sought to realize the wonderful grace of love by resisting temptations to
any course of conduct that would hinder it and by using every
opportunity to further it.
patience,--Paul bore patiently all things that came upon
him. It is among the chief virtues and describes one who has
been tested and who cannot be swerved from his course by
any opposition or suffering. Jesus forewarned his disciples
that they would have much to endure and had strengthened
them by the promise that he who endured to the end would be
saved. (Matt. 10:22.)
11 persecutions, sufferings;--[Not only were his plans

befell me at Antioch, at Iconium, at Lystra; what persecutions I endured
:andoutfhemlLrdivme.12Ya,ndlthwouive
godly in Christ Jesus shall suffer persecution. 13 But evil men and impos-
foiled, his hopes baffled, his friends alienated through the persistent enmity of his opponents, but bodily sufferings were inflicted on him--stoning, scourging, long imprisonments were
among the repeated sufferings he endured for his Master's
sake.]
what things befell me at Antioch, at Iconium, at Lystra
;-Hercalsthpuiondaflctshenurda
Antioch, Iconium, and Lystra. These were neighboring cities. Timothy was reared at Lystra and was no doubt acquainted with the facts, which are as follows: "The Jews
urged on the devout women of honorable estate, and the chief
men of the city, and stirred up a persecution against Paul and
Barnabas, and cast them out of their borders." (Acts 13:50.)
"And when there was made an onset both of the Gentiles and
of the Jews with their rulers, to treat them shamefully and to
stone them, they became aware of it, and fled unto the cities
of Lycaonia, Lystra and Derbe, and the region round about
and there they preached the gospel." (Acts 14:5-7.) When
these persecutions occurred, Timothy may not have been a
member of the church, but lived at Lystra, and knew of them
, and at a subsequent visit of Paul and Silas became a companion of Paul and Silas. (Acts 16:11.)
what persecutions I endured:--Timothy was acquainted
with the facts of Paul's persecutions, and he mentions them to
encourage him in his work and to strengthen him for the
trials which would certainly come upon him in his work.
and out of them all the Lord delivered me.--[He was cared
for by the Lord, who said: "All authority bath been given
unto me in heaven and on earth" (Matt. 28:18), to whom he
belonged to order the earthly destiny of his servants. The
Lord, who had more work for him to do, delivered him out of
the hands of his enemies--gave him up to friends when he
was left for dead by his enemies.]
12 Yea, and all that would live godly in Christ Jesus shall
suffer persecution.--From this consideration of his own sufferings and afflictions for Christ's sake, he lays down this
3:1244.] SECOND TIMOTHY 235

tors shall wax worse and worse, deceiving and being deceived. 14 But abide
thou in the things which thou hast learned and hast been assured of, knowing
proposition. This truth is universal. A man that is faithful to

God in all things will be opposed and persecuted. The persecution takes different forms in different ages and countries.
Sometimes it is ridicule, oppositions of various kinds. Even
the light-minded and those in the church who lack devotion
and earnestness will ridicule, oppose, and persecute those who
seek to live and lead others to pure, holy, godly lives. There
is an antagonism between the flesh and the desires of the
spirit, so they oppose.
[It is the duty of the Christian so to teach and to live as to
commend himself to everyone in the sight of God, as Paul
says: "But we have renounced the hidden things of shame
, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending
ourselves to every man's conscience in the sight of God" (2
Cor. 4:2), and thus compel the inward respect of even wicked
men for his sincerity and consistency; but a decided, earnest
Christian spirit and life will always evoke some form of opposition from the ungodly.]
13 But evil men and impostors shall wax worse and worse
,--Men who are given over to evil themselves and who beguile
and lead others into sin wax worse and worse. There is no
standing still morally or religiously. If a man is not improving, he is going backward. If he is going downward, he grows
worse and worse every day he follows this course.
deceiving and being deceived.--One who starts out in a
wrong course that seeks to deceive others deceives himself
worse than he does others. As a rule, men deceive themselves
as to their own course and character more than they deceive
their fellow men. When one imagines he gains anything by
deceiving others, he badly deceives himself. When a man
wrongs another, he commits a greater wrong against himself.
[He who perverts the truth in the very act destroys his own
power to see the truth and opens his soul to the influx of
error.]
14 But abide thou in the things which thou hast learned and
hast been assured of,--Paul had been Timothy's spiritual

of 9whom thou hast learned them; 15 and that from a babe thou hast known
the sacred writings which are able to make thee wise unto salvation through
faith which is in Christ Jesus. 16 10Every scripture inspired of God is also
9Gr. what persons
10Or, Every scripture is inspired of God, and profitable
father and chief teacher in the gospel. He taught under the

direction of the Holy Spirit, and always maintained the divine
authority of that teaching, and reminded him to continue in
this teaching, which he had learned, and of which he had been
assured by the spiritual power manifested to confirm them.
This course would make Timothy grow better, wiser and
wiser, in contrast with the evil men who wax worse and
worse.
knowing of whom thou hast learned them;--This refers to
Paul, from whom Timothy had heard the gospel, as he had
learned the Scriptures of the Old Testament from his mother
and grandmother.
15 and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation--[These
words are corrective and explanatory of the foregoing assertion, indicating the only means whereby the salvation in question can be attained; provided we superadd faith in Christ
Jesus, who is "the end of the law unto righteousness to every
one that believeth." (Rom. 10:4.) Thus we are drawn from
the letter of the law to its spirit in the gospel. (John 5:39
,406.)Theapostlrgn heOldTstamn
Scriptures were able to make him wise unto salvation, but he
adds:
through faith which is in Christ Jesus.-- [Wherefore, without the teaching of the New Testament that Christ bath
wrought the redemption of the world, which redemption the
Old Testament did foreshow he should work, it is not the Old
Testament alone which can perform so much as Paul claims
who presupposes this when he magnifies that so highly. Of
the intent of the Old Testament as compared with that of the
New Testament, the general end of both is one, the difference
between them consisting in this: the Old Testament did make
wise by teaching salvation through the Messiah that should
come; the New Testament, by teaching that Christ the Savior

profitable for teaching, for reproof, for correction, for "instruction which is
in righteousness:17 that the man of God may be complete, furnished completely unto every good work.
"Or, discipline
is come, and that Jesus, whom the Jews did crucify and whom
God did raise again from the dead, is he.]
16 Every scripture inspired of God is also profitable--There
have been doubts as to the proper translation of this sentence
,butheranslio-KgJmeandthAricSad
--make no material difference in the meaning. The two Versions give the point in the difference of translation. One
says: "All scripture" (the Old Testament Scripture), referred
to in verse 15, that had made Timothy wise unto salvation, "is
given by inspiration of God, and is profitable." The other
says: "Every scripture inspired of God is also profitable."
They both declare the Scriptures of God that had gone before
were profitable to the man of God--him who believed in
Christ Jesus--for teaching. The same thing is in the following: "Now these things happened unto them by way of example and they were written for our admonition, upon whom
the ends of the ages are come." (1 Cor. 10:11.)
for teaching,--The man of God can find teaching and example, warning and instruction in God's dealings with the Jewish people to help him in every temptation and trial through
which he is called to pass.
for reproof,--For reproving mistakes and wrongs in ourselves and others.
for correction,--The Scripture is perceived as the rule of
faith, convicting of error and guiding to truth.
for instruction which is in righteousness:--The Scripture
trains by guiding and inspiring the soul in holiness and right
living. These instructions are given as in accordance with the
will of God as revealed through Christ Jesus and the Holy
Spirit.
17 that the man of God may be complete, furnished completely unto every good work.--The teachings of Jesus and
the apostles, in connection with examples, teachings, and the
warnings of the Old Testament Scriptures, are sufficient to
make the man of God perfect--perfect him in the knowledge
of God's will as revealed through Jesus Christ. Man should

not treat the New Testament requirements in a way he does
not find authority for treating them in the Old Testament.
As God punished for disobeying, rejecting, turning aside, adding to or going beyond the requirements of the Old Testament, so he will punish for a similar course toward the requirements of the New Testament. As he blessed for faithful
and trusting obedience to the Old Testament, so he will bless
for faithful requirements of the New Testament.
3. CHARGE TO TIMOTHY TO FULFILL HIS MINISTRY
4:1-8
1 "I charge thee in the sight of God, and of Christ Jesus, who shall judge
the living and the dead, and by his appearing and his kingdom:2 preach the
word; be urgent in season, out of season; "reprove, rebuke, exhort, with all
13Or,
I testify, in the sight . . . dead, both of his appearing &c.
"Or, bring to the proof
1 I charge thee in the sight of God, and of Christ Jesus

,-BecausofthlincyewordfGtmakhe
man of God perfect and to thoroughly furnish him for every
good work, he gave him this solemn charge before God and
the Lord Jesus Christ.
who shall judge the living and the dead,--Paul reminds
Timothy of this judgment to be executed by ,.JesuChrito
warn him of the fearful responsibility resting on him to
preach the word of God, for he would be held accountable for
fidelity in this at the last day.
and by his appearing and his kingdom:--[This solemn
charge was not because he suspected him of any unfaithfulness, but to show his own extreme solicitude for the preservation of the pure and unadulterated word of the Lord, and of
the peace and prosperity of the church; and to leave in the divine record to proclaimers of the word in the succeeding ages
a desire to he faithful and diligent in all their work.]
2 preach the word;--He was to preach the word that would
make the man of God perfect, and that would thoroughly furnish him unto every good work. He was to preach this word
as all-sufficient. It is a fearful thing to add to it or take from
it or in any way to mutilate or change that word.
4:2.3.] SECOND TIMOTHY 239

longsuffering and teaching. 3 For the time will come when they will not
endure the "sound "doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; 4 and will turn away their ears from
14Gr.
15Or,
healthful
teaching
be urgent in season,--Be ready on every favorable occasion

to teach, exhort, and admonish; be urgent generally in the
whole work of his ministry.
out of season;--Do not await favorable moments, but create
them, to teach the word even under unfavorable circumstances. Eternal ruin is facing the world--await not for favorable circumstances to warn them of the terrible danger.
[This, however, only touches a portion of the thought of Paul
, who urges on God's faithful servants sleepless earnestness
,whicstrugleonLd'swrkegalofbdiy
weakness and discouragement in face of dangers and bitterest
opposition.]
reprove,--For wrong teaching with the idea of bringing the
fault home to the offender.
rebuke,--For sins and wrongs persisted in. [A sharper and
more severe word than reprove, generally with the idea of
bringing the fault home to the offender.]
exhort,--Kindly encourage to greater fidelity those who are
weak, disheartened, and ready to give up.
with all longsuffering and teaching.--Do this in a kind, forbearing, long-suffering spirit, striving to instruct and lead into
the right paths while applying the word to the different conditions.
3 For the time will come when they will not endure the
sound doctrine;--Paul urges that this be done the more earnestly while it may do good, for the time will come when
these professed Christians will not endure the sound doctrine.
Errors now just apparent, he must remember, would attain
more formidable dimensions. The thirst for novelties in doctrine, the desire for a teaching which, while offering peace to a
troubled conscience, yet allow the old self-indulgent life to go
on, as before, would increase. In full view of this development of vicious error, in sure expectation of a future full of
anxious care, Timothy and his fellow laborers must indeed be
watchful and earnest in their teachings and ministrations.

the truth, and turn aside unto fables. 5 But be thou sober in all things, suf-
but, having itching ears, will heap to themselves teachers

after their own lusts;--They will serve teachers who will
gratify their own desires by teaching the things that please
their own fancy, that gratify the itching of their own ears.
The prophet describes them in the following terse words
"My people are destroyed for lack of knowledge: because thou
hast rejected knowledge, I will also reject thee, that thou
shalt be no priest to me: seeing thou hast forgotten the law of
thy God, I also will forget thy children. As they were multiplied, so they sinned against me: I will change their glory
into shame. They feed on the sin of my people, and set their
heart on their iniquity. And it shall be, like people, like
priest; and I will punish them for their ways, and will requite
them their doings. And they shall eat, and not have enough
;theysalp rot,ndshalice;busthy
have left off taking heed to Jehovah." (Hos. 4:6-10.) That
is, teachers can always be found who will teach what the people wish to be taught. As they are catered to, they grow
more and more depraved in appetite, and in hearing they will
wax worse and worse. When we leave the truth of God
,therisnopglac.
4 and will turn away their ears from the truth,--They turn
away their ears wholly from the truth, and will give up
wholly to fables. A man begins to leave the plain and simple
truth of God and to turn from it and ends in wholly rejecting
it. Hence, the necessity of holding fast the form of sound
words.
and turn aside unto fables.--These fables were no doubt
purely rabbinical. It was said in the Jewish schools that an
oral law had been given on Mount Sinai, and that this law a
succession of teachers, from the time of Moses, had handed
down. This "law that is upon the lip, " as it was termed, was
further illustrated and enlarged by the sayings and comments
of the more famous Jewish rabbis, and in the time of the Lord
Jesus Christ constituted a supplement to the written law of
Moses. For centuries this supplementary code was preserved
by memory or in sacred rolls and doubtless was constantly receiving additions. It contained, along with many wild and

fer hardship, do the work of an evangelist, fulfil thy ministry. 6 For I am
already being 1offered, and the time of my departure is come. 7 I have
1Gr.
poured out as a drink-offering
improbable legendary histories, some wise teachings. This

strange collection of tradition and comment was committed to
writing in the second century by Rabbi Jehuda under the general name of the Mishna or "repetition of the law." Round
this compilation a complement of discussions--the Gemara
--was gradually formed and was completed at Babylon somewhere about the end of the fifth century A.D. These works
--Mishna and the Gemara together with a second Gemara
formed somewhat earlier in Palestine--are generally known to
us as the Talmud. The influence of these traditions is alluded
to by the Lord. (Matt. 15:3.)
5 But be thou sober in all things,--Those who are under the
power and error of sin are mentally and spiritually living
under the passions of drunkenness, while only such as are
under the power of the truth and holiness are sober with clear
vision and well-balanced mind. The word sums up all Paul's
directions from 2:14, in which he charged Timothy to abstain from striving about words to no profit, to the subverting
of them that hear, and to confine himself to the simple word
of truth, to avoid discussion which would lead to strife, and to
be patient and gentle with all, and to keep steadily in the old
paths in which the apostle had walked. He was to be ever
watchful in all these things.
suffer hardship,--Bear persecutions that come for fidelity to
the truth, which must be preached at any risk, and is thoroughly deserving of the greatest sacrifice.
do the work of an evangelist,--This includes all the teaching needed to make the gospel effective in the salvation of
men. There was originally a distinction in the meanings of
the words preach, evangelize, and teach. But the same person
was called to all to such an extent that the words greatly lost
their distinction and are used almost indiscriminately to refer
to all the preaching and teaching to save men.
fulfil thy ministry.--This was to be done by devotion, zeal
,andfielty.Hwsohrkfaituly,zeosnd
courageously. Thus he would show his efficiency as a minis-

fought the good fight, I have finished the course, I have kept the faith:8
ter of Christ by doing the full work to which he had been

called.
6 For I am already being offered,--[In his first Roman imprisonment he thought a martyr's death was probable. At the
time he now writes he says: "I am already being offered, "
which points to the drink offering of wine, which among the
Jews accompanied the sacrifice. The allusion here is to Paul's
bloody death. So certain was he that the time for his death
was at hand that as he speaks he feels as though it was even
then taking place. And he sees in his present suffering in the
harsh treatment the beginning of that martyrdom in which his
blood would be poured out. But he would not allow Timothy
or the many Christians who loved him to be dismayed by his
sufferings or tragic death. He would show them by his calm
,triumphancogetimdahwsnoer,butly
the appointed passage out of the body into the presence of the
Lord as he said: "We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with
the Lord." (2 Cor. 5:8.) So he speaks of his lifeblood being
shed under the well-known peaceful image of the wine poured
out over the sacrifice, the drink offering, the sweet savor unto
the Lord. (Num. 15:1-10.)]
and the time of my departure is come.--Paul's work was
nearly over. He was soon to die for the cause of the Lord.
His trial was near or past and he realized that he must soon
die, hence the appeal to Timothy. As the old men fall out of
the ranks, the young men must press forward to carry on the
Lord's work and be watchful and faithful to the truth.
7 I have fought the good fight,--It was for the good of man
to save him from sin and its fearful consequences. It was for
the glory and the honor of God. [The struggle had been
bravely sustained in the past, and was now being equally
bravely sustained to the end. His claim to the crown was established.]
I have finished the course,--It was to do his duty as a conscientious and noble hero of faith. He had fought it to a good
end. [How had he finished the course? The question is answered in Paul's own words, in which he explains his own

henceforth there is laid up for me the crown of righteousness, which the
Lord, the righteous judge, shall give to me at that day; and not to me only
,butalsohem vlodisaperng.
course with joy as the ministry which he had received of the

Lord Jesus. He says: "But I hold not my life of any account
as dear unto myself, so that I may accomplish my course, and
the ministry which I received from the Lord Jesus, to testify
the gospel of the grace of God. . . . Wherefore I testify unto
you this day, that I am pure from the blood of all men. For I
shrank not from declaring unto you the whole counsel of
God." (Acts 20:24-27.)
I have kept the faith:--He had been true to the faith
through all the difficulties, conflicts, dangers, and temptations.
He had not shrunk from confessing it when death stared him
in the face; he had not corrupted it to meet the views of Jews
or Gentiles. With courage and resolution and perseverance he
had kept it to the end. To be faithful to God to the end is to
succeed. That is the only true success.
8 henceforth there is laid up for me the crown of righteousness,--[Paul after speaking calmly of death, the bitterness of
which he was already tasting, looks on beyond death and
speaks of the crown which awaited him.]
which the Lord, the righteous judge, shall give to me at
that day; and not to me only, but also to all them that have
loved his appearing.--It is a crown that comes as a reward of
the righteous life that he had lived. Such a crown was not
only for Paul, but a similar one awaits all that have loved his
appearing. The appearing of Jesus Christ will be the destruction of sin and the vindication of the righteous. It will be the
establishment of the rule of right, justice, and mercy. All
who are faithful and will look for his coming will desire it
,wilovet.Frsuch wnofigteusradyn
waiting.
4. REQUESTS AND PERSONAL DETAILS
4:9-18
9 Give diligence to come shortly unto me:10 for Demas forsook me, hav-
9 Give diligence to come shortly unto me:--Paul, having

given this exhortation to Timothy, asks him to use all dili-

ing loved this present 2world, and went to Thessalonica; Crescens to
3Galatia, Titus to Dalmatia. 11 Only Luke is with me. Take Mark, and
2Or, age
3Or, Gaul
Bence to soon come to him. He wished to see his son in the

gospel, with whom he had been so much in his labors and sufferings. once more before he left this world. It is natural to
suppose that Timothy was equally desirous to see him once
more in the flesh.
10 for Demas forsook me, having loved this present world
,andwetoThslica;-Dmwonefithul
worker with Paul in Rome during Paul's first imprisonment
there, and united with Paul in sending salutations from Rome
to the Colossians and to Philemon. (Col. 4:14; Phile. 24.)
He is here described as having forsaken Paul when he was
awaiting his trial before Nero. How sadly Paul now says
that he "loved this present world, and went to Thessalonica."
This is a sad statement.
Crescens to Galatia,--It is not likely that he had turned
from following the Lord. He had possibly gone on a gospel
mission.
Titus to Dalmatia.--Dalmatia was a province of Roman Illyricum, lying along the Adriatic Sea. Nothing is known respecting this journey of Titus. It was most likely with Paul's
sanction, for we can hardly conceive of one who had been a
trusted and honored companion of Paul and a Christian
preacher as he had been had turned from following the Lord.
11 Only Luke is with me.--"Luke, the beloved physician"
(Col. 4:14), of all Paul's companions, seems to have been
most closely associated with Paul. He was with him, we
know, in his second missionary journey. Among Biblical
scholars it is generally agreed that Luke was the author of the
third gospel and Acts, both of which were certainly written by
the same hand. (Acts 1:1.) Accordingly we learn more of
him in Acts in which he intimates his presence with Paul by
the use of the pronouns "we" and "us." From these passages
it is certain that Luke joined Paul at Troas and accompanied
him to Macedonia (Acts 16:10) and was with him in Philippi
when Lydia and her household were baptized (16:11-17);

bring him with thee; for he is useful to me for ministering. 12 But Tychicus I sent to Ephesus. 13 The cloak that I left at Troas with Carpus, bring
when thou comest, and the books, especially the parchments. 14 Alexander
joined him again at Troas (20:5); and thence accompanied

him on his last journey to Jerusalem (20:13, 14; 21:1-17)
;andcompiehtR(27:1o86),andremi
with him till he was released as is shown by references made
to him by Paul written during that time (Col. 4:14; Phile.
24). While these items seem relatively unimportant, they
show that Luke's fidelity to Paul kept him at his side through
the first imprisonment, and the verse before discloses him as
with the apostle at the end of the second imprisonment.
Take Mark, and bring him with thee;--Mark was the son of
the sister of Barnabas, over whom Barnabas and Paul disagreed and separated. (Acts 15:36-41.) Paul then thought
him unwilling to endure hardness and danger. [Since that
time Mark had, by steady, earnest work, won back his place in
Paul's heart. After some twelve years we find him during the
first imprisonment with Paul at Rome. (Col. 4:10; Phile.
24.)]
for he is useful to me for ministering.--Paul seems now to
appreciate him so highly that he is now summoned in his hour
of supreme danger, and in circumstances from which other
friends were ready to flee.
12 But Tychicus I sent to Ephesus.--Tychicus was with
Paul in his journey through Macedonia. (Acts 20:4.) It is
not known how he came to Rome when Paul was a prisoner.
Paul sent him to report his condition to the churches and to
comfort them. (Eph. 6:21.) He carried the letters to the
Ephesians (Eph. 6:21) and to the Colossians (Col. 4:7). [He
is mentioned also in Acts (20:4) and Titus (3:12) so that he
too was one of the few found faithful to the end.]
13 The cloak that I left at Troas with Carpus, bring when
thou comest,--Paul in passing through Troas at some time
, left a cloak with Carpus. Winter was now coming on and
Paul in the cold damp prison, with few friends and scant resources, remembered and wished for his cloak. (4:21.)
and the books, especially the parchments.--We know not
what books he had. The parchments were probably some of

the coppersmith 4did me much evil: the Lord wil render to him according to
his works: 15 of whom do thou also beware; for he greatly withstood our
words. 16 At my first defence no one took my part, but all forsook me:
4Gr. showed
his own writings. The writing was then done on parchments

--dressed skins.
14 Alexander the coppersmith did me much evil:--He may
have been a professed Christian who was a Judaizing teacher
turned against Paul and made shipwreck of his faith. [Three
men named Alexander are mentioned in connection with
Paul's work, and we cannot positively decide which one is
here denounced. They are: (1) Alexander of Ephesus, who
was brought "out of the multitude, the Jews putting him forward" (Acts 10:33) to defend them. The purpose of this was
most likely to save the Jews from being mixed up with the
Christians in the vengeance of the people. He may or may
not have been the same as Alexander the coppersmith. (2) Alexander the coppersmith, of whom it is said he did Paul
"much evil" (2 Tim. 4:14). (3) Alexander, an early Christian who "made shipwreck concerning the faith" (1 Tim. 1:
19, 20), who did Paul "much evil" (2 Tim. 4:14). Many attempts have been made to identify these men, but identification is simply a matter of conjecture.]
the Lord will render to him according to his works:--Paul
leaves him with God to reward him according to his deeds, refraining from personal judgment, leaves him to the certain
and holy judgment of God, assured that it will be according to
his works.
15 of whom do thou also beware;--The opposition to the
gospel which led him to withstand Paul would lead him also
to oppose Timothy, and he gives this warning against him as
a man not to be trusted. He was to be watched and avoided.
for he greatly withstood our words.--He violently opposed
the teaching of Paul. Evidently he was an enemy of the gospel, and yet seemingly one who was disguised, for Timothy is
put upon his guard against him.
16 At my first defence no one took my part,--At this first
reply to the charges made against him in his trial, none stood
firmly by him. [Accustomed to refer to his high spiritual priv-

may it not be laid to their account. 17 But the Lord stood by me, and
5strengthened me; that through me the 6messagemightbefulyprocad,
5Or, gave me power
6Or, proclamation
ileges, he speaks but little, and never in details of the outward incidents of his life. They did not belong to the world's
passing show, to the things which were seen and rapidly passing away. Two vivid touches alone reveal to us the nature of
the occasion. One is the shameful fact that not a single friend
had the courage to stand by his side. He had to defend himself singlehanded. No advocate would plead his case or speak
a word in his favor.]
but all forsook me:--[The position of Paul, a well-known
leader of the Christians in the year A.D. 66-67, was a critical
one, and the friend who dared to stand by him would be in
great danger. After the great fire in Rome (A.D. 64), the
Christians were looked upon as the enemies of the state, and
were charged as the authors of the terrible disaster. Nero, to
avert suspicion from himself, accused the Christians of the
awful deed. And as consequence a very great multitude of
Christians were subjected to terrible sufferings and death. It
is possible that Paul was eventually accused and arrested as
implicated in this crime and brought to Rome. But Paul, conscious of his own great peril, knew well that to stand by him
now, implicated as he was in this network of false accusations
,wouldbeasrvicfthg daneroChist.]
may it not be laid to their account.--So he pleads for these
weak, unnerved Christians, who, through no ill will to the
cause of Christ, but solely from timidity, had deserted him, remembering, no doubt, the Lord Jesus, who, too, in his hour of
deadly peril, had been forsaken, said: "Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his
own, and shall leave me alone." (John 16:3 2.) But like the
Master who proceeded to say, "I am not alone, because the
Father is with me, " so Paul said to Timothy.
17 But the Lord stood by me, and strengthened me;--Notwithstanding the facts that his friends and brethren had forsaken him, the Lord stood by him and enabled him, now old
and feeble, to speak with clearness and force before the high-

and that all the Gentiles might hear: and I was delivered out of the mouth
of the lion. 18 The Lord will deliver me from every evil work, and will
est earthly tribunal in the capital city of the world filled with
a power that lifted him above fear and clothed him with a divine energy which his enemies could not resist. The following words of the Lord Jesus supported him on this trying occasion: "But when they deliver you up, be not anxious how or
what ye shall speak: for it shall be given you in that hour
what ye shall speak. For it is not ye that speak, but the
Spirit of your Father that speaketh in you." (Matt. 10:19
,20.)Andthegrapomiswfuled:"L,Iamwithyou
always, even unto the end of the world." (Matt. 28:20.)
that through me the message might be fully proclaimed
,-ThestrngadcouwhiteflprsncohLd
gave him enabled him on that momentous occasion, when
alone, friendless, accused of an awful crime before the highest
earthly court in the capital city of the world, to plead not only
for himself, but for the cause for which his Lord and Master
died on the cross. The great trial probably took place in the
Forum and in the presence of a great concourse of people
gathered from all parts of the empire.
and that all the Gentiles might hear:--This was apparently
the culminating point in Paul's lifework alluding primarily to
the vast audience which had listened to him on this solemn
occasion but there is another and deeper reference to those
unnumbered peoples in the isles of the Gentiles (Isa. 11:11
;24:15),whobyPaul'srkndtechig,woul
come to the knowledge of the truth as it is in Jesus and be
saved.
and I was delivered out of the mouth of the lion.--It was
thought that the result of the trial would be that he would be
cast to the lions in the amphitheatre. In all his trials in Jerusalem and Caesarea his defense was that the gospel is true.
He preached that Jesus was raised from the dead as the vindication of his course. Many attended the trial of Paul, and by
his defense on that occasion his preaching became fully
known. All the Gentiles heard the truth and God delivered
him from the lion's mouth. The trial so resulted and his
preaching so affected the people and the judges that he was

save me unto his heavenly kingdom: to whom be the glory 7for ever and
ever. Amen.
7Gr. unto the ages of the ages
not thrown to the lions. The customs of the country, the fate
of the Christians condemned, and the surroundings seem to
require this meaning.
18 The Lord will deliver me from every evil work,--The
evil design of casting Paul to the lions had been thwarted and
God would deliver him from all evil works. This does not
imply that God would save him from a violent death, but that
he would be with him and not allow any evil attempt against
him to succeed.
and will save me unto his heavenly kingdom:--[The issue
,sofarPulwcned,obhistranceo
Christ's everlasting kingdom. This would be granted unto
him after and through death. The safe placing of Paul in
Christ's eternal kingdom is meant on the one side (2 Pet. 1
:11) removal from the sphere of evil, and on the other side
coming under the highest conditions of happiness in the enjoyment of Christ (Phil. 1:21-23; 2 Cor. 5:8, 9.)]
to whom be the glory for ever and ever. Amen.--[Doxology is an accompaniment of the highest spiritual mood.
It is offered here to the Son of God as elsewhere to the
Father. For it was the Son's assistance that he had enjoyed
and still expected and into whose kingdom in heaven he was
by the same assistance to be safely brought. It will take the
ages of ages to declare all that Christ had been and was still
to be to him.]
5. SALUTATIONS AND BENEDICTIONS
4:19-22
19 Salute Prisca and Aquila, and the house of Onesiphorus. 20 Erastus
19 Salute Prisca and Aquila,--These were two of Paul's

earliest friends after he had entered into his great work in the
service of the Lord Jesus. They were originally of Pontus
(Acts 18:2); they had taken up their abode in Rome, where
Aquila exercised his trade as a tentmaker (Acts 18:2, 3.).
They were driven from Rome by the decree of Claudius,

remained at Corinth: but Trophimus I left at Miletus sick. 21 Give diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus
,andClui thebrn.
which banished the Jews from Rome; they came to Corinth

,wherPaulbcmqintedwh;yvintl
were Christians when Paul first met them; they were with
Paul at Corinth, at Ephesus (1 Cor. 16:19), and Paul sends
greetings to them at Rome (Rom. 16:3). They evidently
were among the many active and zealous teachers in the early
days of the church. That they were able and zealous is evident from the fact that it was they who taught the learned
Apollos the way of God more accurately. (Acts 18:26.) In
this place and in others Prisca is named before her husband.
This seems to indicate that in this case the woman was the
principal worker in the cause of the Lord Jesus.
and the house of Onesiphorus.--Onesiphorus had been with
Paul in Rome (1:17) and was now likely teaching or preaching, but whose family was at Ephesus. Paul evidently intends to compliment the family for its worth and holiness.
20 Erastus remained at Corinth:--Erastus had been a teaching companion of Paul and Timothy. He and Timothy were
sent by Paul into Macedonia, while Paul remained in Asia.
(Acts 19:22.) Aftr teaching with Paul and Timothy for a
time, he settled down at Corinth. Paul tells this as interesting to Timothy.
but Trophimus I left at Miletus sick.--Trophimus went
with Paul to Jerusalem, was a Greek of Ephesus, and Paul was
accused of leading him into the temple and profaning it
,whicbrougtnemlaish.Hemtoav
been sent as a messenger between the churches and Paul.
[That he was left there in a state of sickness shows that
Paul's gift of healing was not permitted by God to be employed for private needs, even for the purpose of securing to
him the services of his closest friends, but was only to be
used when there was some clear intimation of the Spirit that
it was fitting.
21 Give diligence to come before winter.--Paul's life was
near to the end. Sailing and traveling were dangerous and

22 The Lord be with thy spirit. Grace be with you.
uncertain in winter. If he did not come before winter, he

might be delayed another season.
Eubulus saluteth thee, and Pudens, and Linus, and Claudia
,andlthebr.-NoingskwfEublandothe
others whose names are mentioned here. They all send greetings to Timothy. He had been with them and this was a
kindly remembrance.
22 The Lord be with thy spirit. Grace be with you.--It is a
peculiarity of the salutation that it is doubled--one to Timothy
personally, the other to the church at Ephesus. [Thus closes
our last authentic account of this great apostle. These are
,perhastlwodfimhrugtaecn
in the condition of mankind by his writings and speech than
any other man who ever lived. All honor to his blessed memory.]
COMMENTARY ON THE EPISTLE

TO TITUS
CONTENTS
Page
INTRODUCTION 257
1. Salutations (1:1-4) 261
2. Qualification of Elders (1:5-9) 263
3. Character and Condition of the Church in Crete (1:10-16) 266
4. The Things Which Befit Sound Doctrine (2:1-15) 270
5. Sundry Injunctions (3:1-11) 280
6. Directions Respecting Individuals and Benediction (3:12-15) 286
APPENDIX
INDEX
305
311
INTRODUCTION TO PAUL'S EPISTLE TO

TITUS
I. TITUS
Titus is not mentioned by name in Acts of Apostles, but is

frequently referred to in Paul's Epistles. He was born of Gentile parents (Gal. 2:3), and was one of the company from Antioch (Acts 15:2) who accompanied Paul and Barnabas when
they went to Jerusalem unto the apostles and elders about the
question as to whether the Gentiles would be received into the
church except they were circumcised after the custom of
Moses (Acts 15:1). He was possibly a native of Antioch
,andsicePulhm"ytrecildafomnth"
(Tit. 1:4), he may have led him to obey the gospel by his
preaching to him. He was a much younger man than Paul.
When at Jerusalem his presence gave offense to the Judaizers
,buthecrfsdompelhitbcrusd,h
standing with Paul in his advocacy of receiving the Gentiles
into the church without compelling them to be circumcised
and obeying the law of Moses. (Gal. 2:3-5.)
After this Titus remained Paul's companion, being perhaps
with him when he wrote the Galatian Epistle (2:3; 1:2), and
not mentioned again until the time of the incidents which
caused the writing of the two Epistles to the Corinthians. At
this time he paid three visits to Corinth and was one of the
most active in spreading the gospel among the people that had
hitherto sat in darkness and in the shadow of death. He was
with Paul at Ephesus, thence sent on a special mission to Corinth, probably the bearer of the first Epistle to the Corinthians
(2 Cor. 12:18); with Paul in Macedonia (7:6-15) and perhaps with him at Corinth. He had the superintendence of the
work in Crete and was with Paul in Rome, thence sent by him
to Dalmatia. (2 Tim. 4:10.) His missions of investigation
and love, his arrangement for the famous collection for the
poor saints in Jerusalem were apparently undertaken spontaneously. (2 Cor. 8:6, 16, 17.)
The appointment of Titus to the chief superintendence of
the churches of Crete was one of singular fitness. There was
258
INTRODUCTION
a strong blending of races and religions in the island. There

were many Jews, but the Gentile population outnumbered
them. The congregations seem to have been numerous and
full of life, but disorganized and troubled with disorders, misrule, and even dishonored with many excesses, utterly at variance with the doctrine of Christ. No one was so fitted to restore order and enforce a stern rule as Titus, who had already
performed so great a work among the turbulent and licentious
Christians at Corinth and had persuaded by his marvelous
skill so many Gentile congregations to unite in helping with a
generous liberality the pressing needs of their proud and
haughty Jewish brethren who disdained them. (Tit. 1:4.)
II. DESIGN OF THE EPISTLE
The task which Paul committed to Titus when he left him

in Crete was one of much difficulty. The character of the
people was unsteady, insincere, and quarrelsome; they were
given to greediness, licentiousness, falsehood, and drunkenness in no ordinary degree; and the Jews who had settled
among them appear to have even gone beyond the native in
immorality. Among such a people it was no easy work which
Titus had to sustain when commissioned to carry forward
that which Paul had begun, and to set in order the affairs of
the churches which had arisen there, especially as heretical
teachers had crept in among them. Hence, Paul addressed to
him this Epistle, the main design of which was to direct how
to discharge with success the duties to which he had been appointed. For this reason he speaks at some length on the
qualification of elders and members and their functions with
such local allusions as rendered these directions especially
pertinent. Titus is enjoined to appoint suitable elders in
every city, sound in doctrine and able to convict the gainsayers.
Paul then passes to a description of the coarse character of
the Cretans as testified by their own writers and the mischief
caused by the Judaizing among the Christians of the island.
In opposition to this, Titus is to urge sound and practical
Christianity on all classes--on the elderly men, on the older
women, and especially in regard to their influence over the
INTRODUCTION 259
younger women, on slaves, taking heed meanwhile that he

himself is a pattern of good works. The grounds of all this are
given in the free grace which trains the Christian to selfdenying and active piety, in the glorified hope of Christ's second coming, and in the atonement by which he has purchased
us to be his people. All these lessons Titus is to urge with
fearless decision.
III. PLACE AND TIME OF WRITING
The Epistle to Titus was evidently written very soon after

Paul left Crete, and will most likely be dated from Asia
Minor. Its own notices agree with this, for we find that he
was on his way to winter at Nicopolis (Tit. 3:12), by which
it is most natural to understand the well-known city of that
name in Epirus, and the notices of Second Timothy equally
agree with such an hypothesis; for there we find that Paul
had, since he last communicated with Timothy, been at Miletus and at Troas, probably also at Corinth (2 Tim. 4:13, 20.)
That he again visited Ephesus is on every account likely
; in-deed the natural inference from 2 Tim. 1:18 that he spent
some time in the companionship of Timothy, to whom he appeals to confirm what he there says of Onesiphorus.
The date of the Epistle cannot be determined with certainty
,butisalyevd,nthigofalecs,thi
was written in A.D. 67.
COMMENTARY ON THE EPISTLE TO TITUS

1. SALUTATIONS
1:1-4
1 Paul, a 1servant of God, and an apostle of Jesus Christ, according to
the faith of God's elect, and the knowledge of the truth which is according to
godliness, 2 in hope of eternal life, which God, who cannot lie, promised 2beGr. bondservant
2Or, long ages ago
1 Paul, a servant of God,--[The full representation which

Paul gives of his apostolic office is designed at once to mark
the authority by which he gives the instructions that follow
,andtoserv ixhcontesfwlEpi.
He describes himself as "a servant of God." The title seems
to mark the relation of (1) one who had once been a servant
of sin, but having become free through Christ Jesus was still
,sofarbligtnevc,adfwrone,asvt
of God; (2) his devotion to God after the type of the Old Testament services, Moses and the prophets being preeminently
called the servants of God; (3) his ministry in the service of a
royal Master (Matt. 18:23-35), who makes him a member of
his household, a pillar in the temple, a sharer of his throne
(Rev. 3:21)1
and an apostle of Jesus Christ,--[This is a more exact definition of his office: (1) He had his commission from him. (2)
He had all the signs and proofs of an apostle in him for he
had received power to work miracles as well as to declare divine truth. (3) It is therefore, vain and deceptive for anyone
to assume the name who cannot show the signs of an apostle.]
according to the faith of God's elect, and the knowledge of
the truth which is according to godliness,--The faith of those
chosen in Christ Jesus. It is a little difficult to see clearly
how he was sent "according to the faith of God's elect." All
critics think it means that he was sent in order to produce
faith in those who would accept the gospel, and in order that
others might acknowledge the truth that leads to godliness.
This seems a little strained, but as nothing better is suggested
all accept is as the true meaning.
2 in hope of eternal life,--The last dispensation of God was
to be eternal. So before the introduction of the final dispensa-

fore times eternal: 3 but in 3his own seasons manifested his word in the
4message, wherewith I was intrusted according to the commandment of God
our Saviour: 4 to Titus, my true child after a common faith: Grace and
peace from God the Father and Christ Jesus our Saviour.
3Or, its
4Or, proclamation
tion--that through the Lord Jesus Christ--the promise of

eternal life was included in the eternal purpose of God, though
it was not revealed till after the creation of man in time and
in various dispensations granted to him. That which the
apostle had in view in prosecuting the work of his apostleship
is the hope for himself and for all believers of eternal life.
This is the glorious goal set before him and which in leading
men to the full knowledge of the truth he set before them
eternal life through Jesus Christ. Knowledge and faith as he
preached it, rested on a background of promise and hope
, which, in a manner, reached from eternity to eternity, having
God's primeval promise for its origin, and a participation in
this everlasting life for an end.
which God, who cannot lie,--The words are here used to
show the certainty of the fulfillment of the promise made before the ages. (Heb. 6:18.)
promised before times eternal;--The promise of eternal life
was the result of a divine purpose fixed from eternity.
3 but in his own seasons manifested his word in the message, wherewith I was intrusted--In the fitting seasons fixed
by God for the manifestation of the gospel in preaching the
message, Paul does not shrink from calling his preaching the
vehicle in which the word of the gospel was to be publicly
manifested because he was conscious of the fact that he was
divinely instructed in the secrets of the eternal counsels.
according to the commandment of God--[The commandment came direct from God: on the road to Damascus when
the Lord appeared to him (Acts 9:5, 6); spoke encouragement to him at Corinth (Acts 18:9, 10); and at Jerusalem
(Acts 23:11)1
out Saviour;--[In this place and in 1 Tim. 1:1, we must
understand that this refers to God the Father because through
the death of his Son he redeemed us from death and made us
heirs of eternal life. The Lord Jesus Christ is likewise a pos-
1:3-5.]
TITUS
263
sessor of the title because he shed his blood as the price of our
redemption and made us heirs of eternal life.]
4 to Titus, my true child after a common faith:--Paul had
been instrumental in leading him to Christ and having thus
been made a sharer of his faith. He was a faithful servant of
God, and he calls him his true child after the faith common to
all Christians. [Titus was a Gentile; and in "common faith"
there is likely an allusion to the higher bond of unity by
which this "common faith in Christ bound them, though one
was a Jew and the other a Gentile." (Gal. 5:6; Col. 3:11.)
Grace and peace from God the Father and Christ Jesus our
Saviour.--Grace the favor and approbation of God, and peace
,theconsqufimaetdvorfG,pucing
internal happiness, quietness, and assurance.
2. QUALIFICATION OF ELDERS
1:5-9
5 For this cause left I thee in Crete, that thou shouldest set in order the
things that were wanting, and appoint elders in every city, as I gave thee
charge 6 if any man is blameless, the husband of one wife, having children
5 For this cause left I thee in Crete,--Paul, clearly from

this, had been at some time in the Island of Crete, south of
Greece, and had preached the gospel there. Titus was with
him, and he had left him to remain in the island for a time.
that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge
;-WhiletrwpsonfmCretiJusalonhdy
of Pentecost (Acts 2:11), it is likely that up to the time of
Paul's visit but little effort had been made to spread the gospel. None among the Gentiles, who chiefly inhabited the island, had heard the gospel till Paul and Titus preached and
planted churches there. Just when or how long Paul remained there we do not know, yet it is certain that he labored
there for a time and planted churches. After preaching he
hastened elsewhere before the Christians had time to develop
themselves in the work of the Lord. So he left Titus, no
doubt a gifted teacher, to supply the needed teaching, and as
the members proved their capacity put them in the lead that
were fitted to teach and lead in the work of the Lord.

that believe, who are not accused of riot or unruly. 7 For the 5bishop must
be blameless, as God's steward; not self-willed, not soon angry, 6no brawler
,nostrikegdyflhucre;8btgivnohspaly,erf
5Or, overseer
6Or, not quarrelsome over wine
6 if any man is blameless,--Guilty of no wrong to his fellow

men; he must be of such a character that no one can bring a
reasonable accusation against him. Blameless must be his
life, spotless his name.
the husband of one wife,--Having one wife only and faithful to her--a faithful husband.
having children that believe,--He must so bring up his children in the nurture and the admonition of the Lord that they
are believing children.
who are not accused of riot or unruly.--The family is the
nursery of the church and these two act and react upon each
other so that a bad or weak father can never be an efficient
elder. If he cannot "rule his own house, how shall he take
care of the church of God?" (1 Tim. 3:5.) His children
ought to be believers that they "may adorn the doctrine of
God our Saviour in all things." (Tit. 2:10.) There must be
evidence that they have been brought up in the nurture and
admonition of the Lord.
7 For the bishop must be blameless, as God's steward
;-Guiltyofnwrghsel.Itimporanhse
entrusted as stewards with the truth of God should be honest
and faithful in teaching all that God has revealed for the salvation of the world. He who refuses to teach the whole will
of God is dishonest toward God and unfaithful to man.
not self-willed,------This does not mean that he is not to be
firm and steadfast in his purpose, but that he must not be of
such a stubborn spirit that he clings to his own will and refuses to listen to reason or facts. One in such position must
have the sincere desire to fully investigate all sides, to know
the full truth, and then be guided by it, and not by the selfwill of his own.
not soon angry,--One who can restrain and govern himself
[He should not be one ever ready with an angry, hasty word
, remembering always his Master, "who, when he was reviled
,revildnotag."(1P2:3)]
1:7,
8.]
TITUS
265
good, sober-minded, just, holy, self-controlled; 9 holding to the faithful word
no brawler,--Not given to the use of wine. It was recognized as an evil, and one occupying the position of bishop
must not be given to its use.
no striker,--No man of God should ever, even under sore
provocation, so far forget himself as to raise his hand against
his fellow man.
not greedy of filthy lucre;--Not anxious for gaining riches.
He is to avoid gain by wrong means. A man who is anxious
for riches is not fit for a bishop of a congregation of Christians.
8 but given to hospitality,--Ready to entertain strangers
,andcrefothmlsandey.[Thigfcanote
words have deeper meaning added to them in the following
beautiful words: "Let love of the brethren continue. Forget
not to show love unto strangers: for thereby some have entertained angels unawares." (Heb. 13:1, 2.)]
a lover of good,--A lover of good or benevolence generally.
[The appellation points here to that large heart which finds
room for sympathy with all that is good and noble and generous.]
sober-minded,--Not light and frivolous, but serious and
sober in deportment. [In this expressive word mastery of self
is especially implied--that self-command which wisely regulates pleasures and passions.]
just,--The one who is just is one who tries strictly to perform his duties toward men--the duties which integrity and
justice seem imperatively to ask of him in his relation with his
neighbor.
holy,--Devoted to God. The three words--sober, just, holy
--present the three sides of human duty--duty to oneself
, duty to men, and duty to God. In all these the man of God
is to show himself a true man.
self-controlled;--Holding all his desires and appetities in
restraint so moderate in their gratification. The bishop not
only must be able to control his tongue, his eyes, and his
hands, but must show a just and wise moderation.

which is according to the teaching, that he may be able both to exhort in the
1sound2ctrie,aovhginsayer.
1Gr. healthful
2Or, teaching
9 holding to the faithful word which is according to the

teaching,--God's truth is better expressed in the words which
the Holy Spirit chooses than in those of man's choosing.
While we, in our languages, have not the words used by the
Holy Spirit, still we have those in our languages into which
they have been translated to give the truth, and we should be
careful to hold fast to the faithful words God has given us
,thabyeswordfGmaybeltoncurg
the belief and practice of the same sound doctrine.
that he may be able both to exhort in the sound doctrine
,andtocvihegsayr.-Wtound,healf
teaching he was to exhort the adversaries; and with the same
true words he was to confute their arguments.
3. CHARACTER AND CONDITION OF THE CHURCH IN CRETE
1:10-16
10 For there are many unruly men, vain talkers and deceivers, specially
they of the circumcision, 11 whose mouths must be stopped; men who over-
10 For there are many unruly n en, vain talkers and deceivers,--There were many who did not reverence the word of
God. [They were nominally in the congregations of the
Christians, but in reality refusing all obedience, acting for
themselves, factious, and insubordinate, and unfortunately
their tribe is with us today. They have broken the peace of
many a home and disrupted the peace and prosperity of many
congregations.]
specially they of the circumcision,--The Judaizing Christians. These unhappy men evidently did not belong to the
stern and rigid Jewish party who bitterly hated all the followers of the Lord Jesus but were of the number of those vicious
opponents of Paul.
11 whose mouths must be stopped;--They must either be
convinced themselves so as to cease talking or they must be
so met and confuted that others will not listen to them. [Vain
1:11,
12.]
TITUS
267
throw whole houses, teaching things which they ought not, for filthy lucre's
sake. 12 One of themselves, a prophet of their own said,
Cretans are always liars, evil beasts, idle 3gluttons.
3Gr. bellies
talkers are the pests of churches and families, sowing the

seeds of distrust and turning men's minds against the gospel.]
men who overthrow whole houses,--They not only destroy
themselves, but they lead astray whole houses. [The mischief
they were doing to the cause of Christ was incalculable. It
was no longer individuals that their poisonous teaching affected, but they were undermining the faith of whole families.]
teaching things which they ought not, for filthy lucre's sake.
--The subverted the truth for gain. [It is a significant fact
that elders and teachers are to take heed to themselves and
then to the church (Acts 20:28), and to be ensamples to the
flock (1 Pet. 5:3), show that they are "doers of the word, and
not hearers only, " and that they have already reduced to practice the good lessons they are to teach others (1 Tim. 4:12).
It is a shame and a reproach upon the cause of Christ that
some preachers and teachers at the present day seem to have
but little sense of common honesty, honorable dealing, integrity, and uprightness; they do not attach sufficient importance
to keeping their word and paying their debts.]
12 One of themselves, a prophet of their own, said,--The
words quoted were written by the famous Epimenides of Grossus in Crete, about six hundred years B.C., who is called "a
prophet of their own, " for he is described by classic writers as
a philosophic seer and priest, venerated for his predictions
,aroundwhsemypulargndsthe,o
whom almost sacred honors came to be paid.
Cretans are always liars,--This terrible estimate of the Cretan character is amply borne out by the testimony of many
profane writers. The word to "Cretanize, " or to play the part
of a Cretan, was invented as a word synonymous with "to deceive" or "to utter a lie."
evil beasts,--Not only liars, but gross and sensual, living in
animalism and for it. All men may be called "beasts" who attend to their animal appetites as a means of gratification

13 This testimony is true. For which cause reprove them sharply, that they
rather than for relief. He who seeks happiness from his senses
rather than from his spiritual nature is no better than a beast.
[The happiness of a true man cannot stream from without; it
must well up from his own spiritual nature enlightened by the
word of God.]
idle gluttons.--Their gluttony made them dull, heavy, and
indolent. These sins were true of the Cretans generally in
their unregenerate state; but sins prevalent among a people
before they become Christians will possibly be their besetting
sins after they become such. The sins of lying and gluttony
seem to indicate a ferocious and vindictive spirit, and that
they were lazy and given to gluttony.
13 This testimony is true.--This was still true they retained their evil characters; the Christians were still tempted
into the sins which these qualities would lead; they were
gross sins and demoralizing in their character.
For which cause reprove them sharply,--Because of this he
admonishes Titus to rebuke them sharply--reprove all aberrations from the truth. [As the surgeon cuts out the diseased
flesh in order, by the painful operation, to restore the patient
to health, so must the words of Titus be severe when necessary. Titus had to deal with those who were rough and uncultivated, and therefore should be dealt with accordingly.
There must be in reproving a distinguishing between sins
;somear gndhioustera inh
manner of their commission with openness and boldness to the
greater dishonor of God and danger and hurt to men and between sinners; some are of a more tender and tractable temper, more apt to be wrought upon by gentleness and to be
greatly discouraged by too much roughness and severity; others are more hardy and stubborn and need more sharp language to beget in them remorse and shame. Wisdom therefore
is requisite to temper and manage reproofs aright as may be
more likely to bring about the desired result. To that end the
inspired directions are: "On some have mercy, who are in
doubt; and some save, snatching them out of the fire; and on
some have mercy with fear; hating even the garment spotted
by the flesh." (Jude 22, 23.)]
1:13-15.]
TITUS
269
may be 4Sound in the faith, 14 not giving heed to Jewish fables, and commandments of men who turn away from the truth. 15 To the pure all things
are pure: but to them that are defiled and unbelieving nothing is pure; but
both their mind and their conscience are defiled. 16 They profess that they
4Gr. healthy
that they may be sound in the faith,--That they may remain faithful and true to the faith in God as revealed through
Jesus Christ.
14 not giving heed to Jewish fables,--Jewish fables were the
traditions and practices that had through a long period of
time crept into their teachings and displaced the commandments God had given them. (Matt. 15:1-10.) Christ gives a
sample of how they turned from and annulled the commandments of God by their traditions and myths. Jesus then
warns them: "But in vain do they worship me, teaching as
their doctrines the precepts of men." (Matt. 15:9.)
and commandments of men who turn away from the truth.
--Every reasoning or influence that turns man from the word
of God is hurtful and ruinous. All the commandments of men
turn from the truth and are to be avoided. Any man who
puts the theories and devices of men upon an equality with
the commandments of God or who displaces the appointments
of God with the devices of man turns from the truth of God.
15 To the pure all things are pure:--The reference here is
to the use of meats as in Rom. 14:13-23; 1 Cor. 10:14-33. All
things indeed are pure; but "it is evil for that man who eateth
with offence." (Rom. 14:20.) In the passage before us he
says: "To the pure all things are pure." It is the heart, not
the meats that must be clean to make the offering to the service acceptable to God.
but to them that are defiled and unbelieving nothing is
pure;--But unto those whose hearts are defiled and whose
lives are sinful, no offering they can bring to the Lord will he
accept as pure.
but both their mind and their conscience are defiled.--[The
mind is the willing as well as the thinking part of man. Defilement of this mind means that the thoughts, wishes, purposes
and activities are all stained and debased. The conscience is
the moral conscience within, that which is ever bringing up

know God; but by their works they deny him, being adominable, and disobedient, and unto every good work reprobate.
the memory of the past with its omissions and commissions

,itseroculhasnkide,tlfhsrgad
of others. When this is defiled, then this last safeguard of the
soul is broken down. The man and woman of the defiled conscience is self-satisfied, hard, and impenitent to the last.]
Because when the mind and conscience are defiled and corrupt, nothing the man can do is acceptable to God.
16 They profess that they know God; but by their works
they deny him,--This is all spoken of those claiming to be servants of God. One denies God in his works whenever he
turns from God's laws, God's teachings, and God's ways to
other ways. To own God in our actions is to obey him in all
things, to prefer his ways above the ways of all other beings
in the universe. To deny him in our works is to prefer other
ways to his own ways.
being abominable,--This signifies that the actions of these
persons, who professed to be his servants, had made them
hateful in the sight of God.
and disobedient,--Rebellious and opposed to all law and
order.
and unto every good work reprobate.--Given order to every
evil work. Only the things God commands are good works.
They are God's works, and he who prefers any other ways
than God's cannot do God's works.
4. THE THINGS WHICH BEFIT SOUND DOCTRINE
2:1-15
1 But speak thou the things which befit the 1sound 2doctrine: 2 that aged
1 But speak thou the things which befit the sound doctrine
:--[The false teachers were promulgating doctrines at variance
with the teaching of the inspired Paul and his fellow apostles
,andwerlsobythixampendlvsftyowrighe
standard of the Christian life. It was to the evil moral influence of these teachers that the attention of Titus was especially directed. These false doctrines were bringing forth already their sure fruit in the form of a life utterly unlike the
2:1,
2.]
TITUS
271
men be temperate, grave, sober-minded, 4sound in faith, in love, in patience:

5Or,
stedfastness
pattern set by the Master. In contrast to this misleading doctrine, Titus is directed to exhort the various ages and different
sexes, the bond and the free to live such lives as will bring no
dishonor upon the name and cause of Christ. The strictly
practical nature of these charges is remarkable. He presses
home to the various ages and ranks the necessity of a quiet
and useful life. The sound doctrine by which Titus was directed to regulate his teaching stands in clear contrast to the
sickly, unhealthy teaching--fanciful and false--of the misleading teachers of Crete.]
2 that aged men be temperate,--Not given to excess in anything. It is usually applied to drinking intoxicating spirits
,anditsrghoplyeaswtohring,bu
it means that we ought not to go to excess in anything. Why
was this applicable to old men more than to others? Sometimes people give way to excesses in youth when the flesh
is strong and its lusts almost uncontrollable, but after they
grow older and the will power is stronger they learn selfcontrol. Later they pass into a second childhood, the will
power fails, and they often fall into the same excesses they did
in youth. The people of whom Paul was writing had in youth
given way to excesses of all kinds. They were babes in Christ
and needed admonishing on many points.
grave,--Reputable and serious demeanor, not given to levity or gay manners, but sober in speech, gesture, and dress.
sober-minded,--Refraining from everything that is harmful
and injurious, and using that which will develop the faculties
and members to the highest degree of activity and efficiency.
sound in faith,--Cheerful, contented trust in God should be
cultivated--a confidence that God overrules all, and that "all
things work together for good, even to them that are called
according to his purpose." (Rom. 8:28.) A confidence that
God still overrules all things to the good of those who love
him should aid all God's children to look with a cheerful, contented spirit upon the affairs of this world, and thus drive out
all bitterness and anxiety about the misanthropic condition
that often beclouds and embitters life.
272
3 that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good; 4 that they may train
the young women to love their husbands, to love their children, 5 to be so-
in love,--Not bitter or vindictive. Christian love keeps the

heart young and tender and sincere, and the aged illustrate its
power through advancing in wisdom and kindness.
in patience:--They have to bear with many infirmities of
the body with declining faculties; but cheerful patience must
be more than a dull acquiescence with the inevitable; it must
be cheerful acceptance of suffering that patience may have her
perfect work in the closing days of life.
3 that aged women likewise be reverent in demeanor,--Elderly women by their very deportment, regulated by the will
of God, were to teach the young women lessons of truth, faith
,andlove.[Pufith nsrcoftheHly
Spirit, sets forth their position as fellow heirs in the church of
Christ, and reminds them of their duties in the company of
believers. They must remember that the position to which
Christ had called them in his kingdom was not without grave
responsibilities. There was a great and important work for
them to do.]
not slanderers--There was danger that with the growing influence of years they would become bitter in their feelings and
on light grounds bring accusations that were not true.
nor enslaved to much wine,--The women of Crete were
given to wine drinking. Observe the fitness of the phrase
"enslaved." The drunkard is thoroughly the slave of his appetite. (2 Pet. 2:18, 19.) The religion of Jesus Christ has
created a moral state lifting women out of their evil practices.
teachers of that which is good;--They are to be teachers by
their example. The aged naturally are teachers to the young.
They should be careful to teach only what is good by either
precept or example. [This does not mean that they should be
public instructors. (1 Tim. 2:11, 12)]
4 that they may train the young women to love their husbands,--Not only must they love their husbands, but they
must do to them what love requires at their hands. She loves
her husband who is his truest helper in attaining a true and
2:4,
5.]
TITUS
273
ber-minded, chaste, workers at home, kind, being in subjection to their own

husbands, that the word of God be not blasphemed: 6 the younger men like-
holy life. [This would be a matter requiring long time and

patience, and would follow as the result of the steady, faithful
performance of those quiet, everyday duties to which God had
in his providence called them.]
to love their children,--To love their children is to "nurture
them in the chastening and admonition of the Lord." (kph.
6:4.) Love is the fulfilling of the law. Love to the child is
to do what -the law requires the mother to do for the child.
Often mothers from a selfish feeling spoil their children.
They deceive themselves, thinking it is from love. The Scriptures deal in practical questions, not mere sentiments. Solomon said: "He that spareth his rod hateth his son; but he
that loveth him chasteneth him betimes." (Prow. 13:24.)
That is, he that fails to restain his son and train him in the
right way hates him. Many parents will be made to realize at
the last day that they were the worst enemies of their children
and had led them to ruin; that their mistaken and selfish feeling for them was hatred and not love.
5 to be sober minded, chaste,--Well-balanced state of mind
resulting from habitual self-restraint, which gives no grounds
for evil reports.
workers at home,--That they be keepers or managers at
home; keep a neat, attractive house that will make her husband and children love home. Christian women should be the
best of housekeepers and should be models to all who know
them.
kind, being in subjection to their own husbands,--She must
be good and true in her character and recognize that God had
made her husband head, and she should take care that, as far
as in her lies, the law of subordination should be strictly
obeyed.
that the word of God be not blasphemed:--These words
refer to the clauses enforcing home duties. To fail to do them
would cause the word of the Lord which commands them to
be blasphemed--spoken against. Life is made up of small and
simple deeds. Character is composed of many simple quali-

wise exhort to be sober-minded: 7 in all things showing thyself an ensample
of good works; in thy doctrine showing uncorruptness, gravity, 8 sound
ties, and the honor of the name of the Lord is bound up with
the faithful discharge by Christians of the simple duties of
life. The family is the chief seat, and often the main test of
Christian character, and it is the distinctive feature of humility as ordained of God.
Christians are all built together as one body, sealed and cemented together by the blood and Spirit of Christ, each to
help all others to grow into the body of the Lord Jesus Christ
, a dwelling place of God, through the Spirit on earth. Now
,brethnadsi weourlvsandG,hwmucof
this helping the weaker and tempted brethren and sisters have
we done? Whenever we have left others, especially the weakest and humblest ones, to strive alone, we have injured them
,butwehavmorsilynjuedvs.Whon
member sins all suffer. The spiritual ties are stronger than
the fleshly ones.
6 the younger men likewise exhort to be sober-minded
:-Thetndcyofuislghteardn folicth
lead to sin. While the Christian religion does not deny the
enjoyment of life to youth, it would hold in proper restraint
that they be sober-minded, and act as becomes Christians.
Because the true happiness here and hereafter is promoted by
restraining the tendencies to excess in lightness and frivolity.
7 in all things showing thyself an ensample of good works
;--While warning others he was to show himself a pattern in
all he taught by example as well as precept. A teacher ought
to practice what he teaches--to preserve his own character for
sincerity and honesty, and that his example may be added to
the precepts in his teaching.
in thy doctrine showing uncorruptness,--His preaching was
to be in maintaining the teaching of Christ as God gave it, unmixed with the teachings and philosophies of men. He must in
all those points of life which are connected with his teaching
show a purity and freedom from all interested motives; he
must be above seeking for popular applause, thus avoiding
the things the serious hearer could condemn.
2:7-9.]
TITUS
275
speech, that cannot be condemned; that he that is of the contrary part may
be ashamed, having no evil thing to say of us. 9 Exhort 6servants to be in
subjection to their own masters, and to be well-pleasing to them in all
things; not gainsaying; 10 not purloining, but showing all good fidelity; that
6Gr.
bondservants
gravity,-- In his public teaching and private intercourse

with the people he must never forget he was the teacher of
the message of eternal life, and that he must have a dignified
manner that vindicates his profound seriousness of purpose
and devotion.
8 sound speech, that cannot be condemned;-- In his teaching he was to use sound speech such as produced a good influence, conformable to the word of God.
that he that is of the contrary part may be ashamed,-- That
it may be so good in its influence that those who oppose may
be ashamed of the opposition [when he finds neither in the life
nor in the teaching that he can fairly criticize as hurtful to
anyone].
having no evil thing to say of us.--[ The "of us" associates
Paul and others with Titus. The evil thing which might have
been said against Titus in reality would be spoken against
Paul and the other apostles, for they all taught the same
thing. The teaching and life of Jesus are so pure and holy, so
unselfish, and so full of goodness that no one can oppose or
deny it. The pure life of the child of God will put to shame
opposition to Christ.]
9 Exhort servants to be in subjection to their own masters
,--Slavery of a bitter form existed at the time of Jesus and the
apostles. While the fundamental principles of the teaching of
Jesus Christ are contrary to the principles and practice of
slavery, Jesus and the Holy Spirit did not propose to violently
break existing relations or disrupt the institutions of earth. It
sanctified and softened all relations of life and gradually corrected the evil through the Spirit of Christ. Slaves were held
by virtue of the political governments. The Christian religion
recognized both parties to the relation as Christians and
brethren. It did not break the relationship, but put into action a spirit of love, gentleness, and fidelity that melted and
brought about the destruction of the relation.

they may adorn the doctrine of God our Saviour in all things. 11 For the
grace of God 7hath appeared, bringing salvation to al men, 12 instructing us,
7Or,
hath appeared to all men, bringing salvation
and to be well-pleasing to them in all things;--The servants

were to be faithful and obedient, to seek fidelity of service to
please them well [especially they should study to make their
service acceptable to the master, avoiding a contrary spirit, or
the disposition to set up their own will against the will of the
master. It is obvious that "all things" is here limited to
things not contrary to God's law. According to the principle
,"WemustobyGdrahnme."(Acts5:29)
not gainsaying;--They should obey cheerfully, willingly
,withouslen;wartigosenhmlv
against their master's plans, or desires, or orders.
10 not purloining,--Taking little things which they think
are so small as to be unnoticed. Stealing is a sin to which
slaves are especially liable. They reason that they have labored for it without pay and there is no harm in their taking a
portion of their own labor. While this seems plausible, the
Holy Spirit forbids it.
but showing all good fidelity , --[Many slaves in the days of
Paul were entrusted with the property of their masters as
merchants, physicians, and artists. Thus they had many ways
of showing their honesty. It was in their power to defraud
them by embezzlement, or to waste the property, or to allow
it to be wasted without check or rebuke. Servants were to
have family interests at heart, and they were thus to commend
themselves to the love and confidence of their masters.]
that they may adorn the doctrine of God our Saviour in all
things.--They are to show all fidelity in their position that
they may adorn the teaching that God has given to the world
and commend it by their conduct to their masters. [A slave
cheerfully accepting his hard lot, and striving to please and
advance the interest of his earthly master only for the love of
Christ, must have been in those days a silent, yet a most powerful influence which could so mold a character so degraded
that scarcely were they considered to rank among men at all.
"They were ranked as possessions just like sheep and cattle."]
2:11,
12.]
TITUS
277
to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present 8world; 13 looking for the
blessed hope and appearing of the glory 9of the great God and our Saviour
8Or,
age
9Or, of our great God and Saviour
11 For the grace of God bath appeared,--God's favor of love

to man appeared in the person of Jesus Christ. The power of
God was manifested and so was the law, but not fully and
clearly his love till Jesus came.
bringing salvation to all men,--Salvation is open to all men
,butmancepsorjhfit.Tecoswh
him. Jesus opened the door, pointed out the way, and invited
man to return to the Father's home and to the blessings he
enjoyed in heaven. This is what Jesus did for us.
12 instructing us,--[Educating us by a life of sad experiences. God's grace is in truth a stern discipline of self-denial
and training for higher and better things.]
to the intent that, denying ungodliness--There is a feeling
in the flesh of rebellion against God. To restrain this feeling
and bring it under subjection to God is to deny ungodliness.
and worldy lusts,--The lusts for the fleshly, worldly things
--lust of the flesh, lust of the pride of life, lust for power, for
riches and honor. To deny ourselves these--to turn from
them--is what the Lord teaches us.
we should live soberly--To live soberly is to discharge the
duty one owes to himself. He is not to give way to appetites
,pasiondlutbsivehaymodrtusf
his faculties he will develop them to the highest point of
strength and activity. He must do his duty to himself before
he can do his duty to others. He who does not live soberly
cannot live righteously. He cannot do his duty to his fellow
man until he discharges those he owes to himself. A drunken
man cannot do his duty to his wife, to his children, to his
neighbors, to his God; but the man who properly controls
himself can discharge his duty to all others.
and righteously--To live righteously is faithfully to discharge our duty to our fellow men in all the relations of life.
and godly--To live godly is to discharge our duties to God.
The obligation and duties we owe in these several relations

Jesus Christ; 14 who gave himself for us, that he might redeem us from all
interweave into and overlap each other. They depend upon

each other, yet they are distinct and cover man's whole duty.
in this present world;--In the physical world God has ordained that men shall live by food and exercise. The soul
takes food in approaching God in worship, which consists in
the earnest and devout study of God's word, in prayer, songs
of praise to God, and in continuing "stedfastly in the apostles'
teaching and fellowship, in the breaking of bread and the
prayers." (Acts 2:42.) This food gives no strength without
it is assimilated to the wants of the spiritual works which consists in restraining our appetites and passions within proper
bounds, in acting kindly toward all men, in showing kindness
to those in need, and in actively carrying the word of life to
all in darkness. The doing of this spiritual labor in turn gives
appetite for earnest and true worship and enables the soul to
appreciate its benefits. The best preparation the child ever
receives for profitable attendance on the Lord's-day service is
attained through fidelity in discharging the duties they owe to
their fellow men and to God through the week. It enables
them to live soberly, righteously, and godly. As in this
world, so in the spiritual world, food gives strength to labor
,laborgivesptfd,ansimltehfodrcv
to the nourishment and growth of the spiritual body.
13 looking for the blessed hope and appearing of the glory
of the great God and our Saviour Jesus Christ;--As an incentive to and reward for this faithful discharge of his duties, the
faithful Christian is to look forward to that blessed hope and
glorious appearing of the great God and our Saviour Jesus
Christ. He told them he would come again in the clouds of
heaven, and that his appearing would be a glorious one.
(Mark 13:26, 27.) He will come to redeem from the grave
and crown with everlasting glory and righteousness those that
were faithful to him.
14 who gave himself for us,--The fundamental idea of the
bloody sacrifice is that he for whom the sacrifice is made deserved death for his sins and the death of the victim is accepted in lieu of that of the sinner. The animals were ac-
2:14.]
TITUS
279
iniquity, and purify unto himself a people for his own possession, zealous of
good works.
cepted as temporary and typical sacrifices for sin. They were

temporary, as they took away finally no sin, but only freed
them from it for a season. The sin was rolled forward and
the sinner was held guiltless until the day of atonement, when
there was a remembrance of the sins again, and a sin offering
was made for it anew. It was typical in as much as it pointed
forward to the sacrifice of the Son of God, the shedding of his
blood for the sins of the world. The blood of Jesus alone can
take away sins. So all sins previous to the shedding of his
blood were rolled forward until he came and took away sins
once for all. Then there was no more remembrance of sins
that had been forgiven. To shed his blood for sin was to give
his life for the life of the sinner. Jesus did this for man. Man
had sinned, sold himself to the devil, brought himself under
bondage to him as his servant became subject to death, received the wages of sin so that he died.
that he might redeem us from all iniquity,--To redeem from
iniquity is to lead from all wrongdoing to our fellow men, and
just to the extent that he delivers us from wrongdoing he delivers us from sin and suffering.
and purify unto himself a people for his own possession
,--[As Israel was represented as God's chosen people, his peculiar treasure (Ex. 19:5, 6; Deut. 7:6; 14:2), so Christians are
Christ's own possession, given him by the Father (John 6:37
; 17:6-8), forming the body of which he is the head (Eph. 1:22
, 23; Col. 1:18), and made to him "an elect race, a royal priesthood, a holy nation, a people for God's own possession, that
ye may show forth the excellencies of him who called you out
of darkness into his marvellous light: who in time past were
no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy" (1 Pet. 2
:9,10).]
zealous of good works.--Doing the works of God. They
are good because they conform to the likeness of God and
make us good to man. Nothing brings good to man except
the things commanded by God. To do them honors God and
benefits man. God's honor and man's good are joined to-

15 These things speak and exhort and reprove with all 10authority. Let
no man despise thee.
"Gr.
commandment
gether in the work he does. The humble can do good works

as well as the mighty. Indeed, exalted positions carry with
them strong temptations, of which we in the humbler spheres
of life know nothing. God requires us to strive day by day to
do something that will help others. If we do so from the
right motives, do it in the name of the Lord, whether it benefits others or not, we shall save our own souls because in so
doing we fit ourselves for a home with God.
15 These things speak and exhort and reprove--The truths
were to be made to bear upon the conscience and to result in
right conduct. He enjoins to dwell on the doctrine of edification and never to grow weary because it cannot be too much
inculcated. He likewise bids him to add the spurs of exhortation and reproof for men are not sufficiently admonished as to
their duty if they be not solemnly urged to the performance of
their responsibility.
with all authority. Let no man despise thee.--[The exhortations and reproofs must be characterized by authority so
that none might regard lightly the apostolic instruction. He
must speak with the authority which comes from a knowledge
of the divine will and of the saving purpose of God.]
5. SUNDRY INJUNCTIONS
3:1-11
1 Put them in mind to be in subjection to rulers, to authorities, to be
obedient, to be ready unto every good work, 2 to speak evil of no man, not to
1 Put them in mind to be in subjection to rulers, to authorities, to be obedient,--At the time this letter was written Nero
was emperor, who was a persecutor of Christians. Paul had
just been released from prison yet showed feeling toward the
rulers or authorities. Jesus and the apostles early in their
ministry taught by precept and example that they should submit to the civil rulers save when they required something of
them contrary to the will of God. Then they "answered and
said unto them, Whether it is right in the sight of God to
hearken unto you rather than unto God, judge ye: for we can-
3:1,
2.]
TITUS
281
be contentious, to be gentle, showing all meekness toward all men. 3 For we
not but speak the things which we saw and heard." (Acts 4
:19,20.)Herhtacsmobeujth.Tyare
to conduct themselves thus toward the governments that are
seeking to destroy the religion of Christ from the earth. It
does not then involve the support or approval of the governments or of their courses, but God directs them to quietly submit to these powers in whatever they require of them, save
when they demand something contrary to the law of God.
In view of the fact that the civil government is an ordinance
of God, even to the infamous Nero, a minister of God, we
must be subject, not only for wrath (for fear of punishment)
,butalsofrcnie'k.Thats,duyweo
God, we must submit to them in the place God has put them.
Jesus set the example, paying tax. (Matt. 17:24-27.)
Although in doing so he classed himself as a stranger and not
a child of human government, the same government concerning which Paul now writes to Titus to instruct the Christians
in Crete to be obedient. The same relationship and duties are
required by Peter. (1 Pet. 2:13-16.) Christians are to submit quietly to the ordinances and laws of human governments, seeking to live a quiet and peaceful life. This involves
no support or participation in the strifes and conflicts of the
governments of the world.
to be ready unto every good work,--This is connected with
and defines the works which the Christians may perform in
obedience to the civil powers. They could not do an evil
work.
2 to speak evil of no man,--They were not to speak evil or
contemptuously of these rulers.
not to be contentious,--Not to be guilty of noisy strife in
opposing the civil rulers when they are compelled to refuse
obedience.
to be gentle,--Their obedience must be in a gentle, kind
spirit.
showing all meekness toward all men.--The meekness signifies kindly forbearance, a gentle unresentful spirit under evil
treatment unto all men. God's law is that Christians should

also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another. 4 But when
the kindness of God our Saviour, and his love toward man, appeared, 5 not
by works done in righteousness, which we did ourselves, but according to his
submit to the human governments so far as obedience to God

will permit, then when loyalty to God demands disobedience
to human governments, the refusal to obey is to be accompanied with passive unresisting submission to their penalties.
3 For we also once were foolish,--He reminds them that before they became servants of Christ they were without understanding. "We" refers, as many think, to the Jews. It may
mean as showing the feelings cherished in all Christians, Jews
and Gentiles alike. They had all been without what God ordained for good.
disobedient,--Disobedient to the authorities, even when
they required nothing wrong at their hands.
deceived,---Deceived as to what was pleasing to God in
such matters.
serving divers lusts and pleasures,--Serving their own prejudices and passions rather than God.
living in malice and envy, hateful, hating one another.
-Cultivangmcedytowarhs deul
over them, making themselves hated and hating one another.
This refers chiefly to the spirit of envy and insubordination
that the Jews cultivated toward the Roman rulers. Paul corrects all that temper among Christians and tells them that the
kind, gentle spirit is that which conquers even the civil rulers.
4 But when the kindness of God our Saviour, and his love
toward man, appeared,--But after God had shown his kindness and love to man in the coming of Jesus Christ to suffer
and die for men, Paul came to see that the spirit of envy and
hatred was contrary to God and his spirit of dealing with men.
God's love to man while yet in enmity toward him, his overcoming men's hatred with love, with a new revelation to man
as to how he should conquer hatred and overcome evil.
5 not by works done in righteousness, which we did ourselves,--God saved men from this sinful course that cultivated
the spirit of hatred and bitterness to the civil rulers and toward all that evil entreated and opposed them.
3:
TITUS
283
mercy he saved us, through the "washing of regeneration "and renewing of

the Holy Spirit, 6 which he poured out upon us richly, through Jesus Christ
11Or, laver
12Or, and through
renewing
but according to his mercy he saved us,--Christ saved them

from the course of wickedness, not through works of righteousness which they had done before the coming of Jesus
that merited salvation.
through the washing of regeneration and renewing of the
Holy Spirit,--Moved by his own mercy, he saved us through
the washing of regeneration and the renewing of the Holy
Spirit. There are two applications of the word righteousness
in the Scriptures. Here the washing or bath of regeneration
refers to baptism. It means the washing or bath connected
with regeneration. Here the righteousness which we did that
did not bring salvation is placed in contrast with baptism.
When Jesus came to John to be baptized of him, "John would
have hindered him, . . . but Jesus answering said unto him
, Suffer it now: for thus it becometh us to fulfill all righteousness" (Matt. 3:14, 15), making baptism a part of righteousness. There is a righteousness of God, and there is a righteousness that comes through the ways and works of man.
Baptism is a part of God's way of making man righteous. So
is a renewing of the Holy Spirit. The Jews were not saved on
account of any righteousness they had done before Christ
came to merit it but moved by his own mercy to men he saved
them through the washing of regeneration and renewing of
the Holy Spirit. He first sent his Spirit to renew man. The
Spirit came to the apostles, through them preached Christ to
the world, produced faith, changed the heart, directed the life
anew, and the heart renewed, the person was baptized into
Christ, put off the old man of sin now dead, was buried with
him in Christ, washed away his sins, and arose to a new life in
Jesus Christ. The relation of these facts to each other and
the connection of each of them to the remission of sins, entrance into the name of Christ, God, and salvation by the
same word, settle beyond dispute that they are for the same
end or thing. Man must believe into Christ, but his believing
carries him through repentance and baptism before he is in

our Saviour; 7 that, being justified by his grace, we might be made 13heirs
according to the hope of eternal life. 8 Faithful is the saying, and concern13Or,
heirs, according to hope, of eternal life
Christ. Repentance comes from faith, but it leads through

baptism to the remission of sins. Faith that stops short of repentance and baptism does not carry the believer into Christ.
These facts settle the office of faith, repentance, and baptism.
6 which he poured out upon us richly,--God shed forth his
Holy Spirit through Jesus Christ abundantly on the apostles
at Pentecost. The power was shed forth in such abundance
that they were overwhelmed, baptized in the Spirit.
through Jesus Christ our Saviour;--Jesus Christ said: "I
will pray the Father, and he shall give you another Comforter, that he may be with you for ever." (John 14:16.)
"But when the Comforter is come, whom I will send unto you
from the Father, even the Spirit of truth, which proceedeth
from the Father, he shall bear witness of me." (John 15:26.)
7 that, being justified by his grace, we might be made heirs
according to the hope of eternal life.--The Holy Spirit was
bestowed to guide those justified by the mercy of God to fit
them to be heirs of God of the eternal life that had been promised those who love God. [This life eternal is still for us in
the future, though ever present in respect of hope children
we indeed are and sharers in many good gifts of our Father
, but eternal life, that glorious inheritance, is still in the future
;butisarehop,nlifteowhcs
mainspring of all Christian work and activity, though it includes it, of course, is something far more than merely endless
existence. A veil, impenetrable to mortal eyes in the Father's
house of "many mansions." (John 14:2.) "It is not yet
made manifest what we shall be. We know that, if he shall
be manifested, . . . we shall see him even as he is" (1 John 3
:2),"andsohlwevrbitLod"(1Thes.4:7)
And with these thoughts and words we are to comfort one another.]
8 Faithful is the saying,--That which he had just said is a
faithful saying, and he desired these truths to be taught confidently that they who have believed in God might be careful to
3:8, 9.] TITUS
as
ing these things I desire that thou affirm confidently, to the end that they
who have believed God may be careful to 1maintain good works. These
things are good and profitable unto men:9 but shun foolish questionings, and
genealogies, and strifes, and fightings about the law; for they are unprofita1Or,
profess honest occupations
maintain good works. "For we are his workmanship, created

in Christ Jesus for good works, which God afore prepared that
we should walk in them." (Eph. 2:10.)
and concerning thse things I desire that thou affirm confidently,--[He willed that over and over again these words be
repeated by the faithful believers in the Lord to remind them
,notlyfhegriusoptnalfe,busorig
him to their remembrance to whom they owed this glorious
heritage. And as they repeat or hear these words, telling of
the wondrous mercy showed to them for no merit of their
own, they will the more willingly think thankfully of and act
loyally with other people still living in that deep and loathsome darkness where they once dwelt until God in his mercy
sent unto them the message of life and delivered them.]
to the end that they who have believed God may be careful
to maintain good works.--All incentives to a life of loyal obedience comes from a sense of God's grace in bringing to us the
message of salvation. "We love [God], because he first loved
us." (1 John 4:19.) "For the love of Christ constraineth us
; because we thus judge, that one died for all, therefore all died
;andheiforl,tyhaivesouldngr
unto themselves, but unto him who for their sakes died and
rose again." (2 Cor. 5:14, 15.) The doctrines which unfold
to us that marvelous self-moved grace, therefore, are to be
strongly and constantly insisted upon to incite to a life of holiness. Good works, not merely benevolence, but an honorable and holy life.
These things are good and profitable unto men:--They
were ordained for man's good. It profits man to walk in
them.
9 but shun foolish questionings, and genealogies,--The
Jews especially were given to questions of genealogy, still
relying on descent from Abraham.

ble and vain. 10 A factious man after a first and second admonition 2refuse; 11 knowing that such a one is perverted, and sinneth, being self-condemned.
2Or,
avoid
and strifes, and fightings about the law;--Connected with

these were many foolish, frivolous, unprofitable questions not
taught in the Scriptures and bringing no good to men.
for they are unprofitable and vain.--These, as all questions
of human reasoning, are unprofitable and vain. [These disturb and embitter the feelings; they lead to the indulgence of
a bad spirit; they are often difficult to be settled; and they are
of no practical importance even if they could be determined.]
10 A factious man--A factious man is one that creates strife
and division. These questions and practices not taught by
God all gender strife. He who persists in introducing these
subjects not taught in the Scriptures is a heretic and excites
division.
after a first and second admonition refuse;--He is to be admonished as to the evil of his course a first and second time
,andifheost,iberjctd.Inouig
questions and practices not required by the word of God is a
cause of strife and division, and the man who cannot be convinced that he is wrong in doing it must be excluded from the
membership of the church. The failure to do this brings division and strife into the churches.
11 knowing that such a one is perverted, and sinneth, being
self-condemned.---He that brings such things in the church is
turned away from the way of salvation. The way of salvation
is to walk only in the way God has marked out--do only the
things he has required. A man who persists in introducing
things not commanded by God walks directly against the way
of salvation, sins, and brings condemnation upon himself.
6. DIRECTIONS RESPECTING INDIVIDUALS
AND BENEDICTION
3:12-15
12 When I shall send Artemas unto thee, or Tychicus, give diligence to
12 When I shall send Artemas unto thee, or Tychicus,--Artemas is not mentioned elsewhere. Tychicus is mentioned
3:12-14.]
TITUS
287
come unto me to Nicopolis: for there I have determined to winter. 13 Set

forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let our people also learn to 1maintain
good works for necessary 3uses, that they be not unfruitful.
r, wants
3O
several times as a messenger of the churches in carrying the

contribution to Jerusalem and in communicating with Paul.
(Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12.) Artemas
doubtless served the same offices.
give diligence to come unto me to Nicopolis:--The Nicopolis to which Paul urged Titus to come is probably the city
of that name situated on the southeast promontory of Epirus
in Greece. If this view is correct, Paul's labors most likely
extended to Italy. Nicopolis was situated only a few miles
from Preveza, the chief city of Epirus today.
for there I have determined to winter.--Nicopolis is in a
warm climate, and Paul was now old and feeble and enjoyed
the warm weather.
13 Set forward Zenas the lawyer--It is quite likely that before Zenas became a Christian he had been a Jewish lawyer.
The lawyers were a class of Jewish teachers who were especially learned in the Mosaic law, and who interpreted that law
and taught it to the people. Nothing more is known of Zenas
than is contained in this passage.
and Apollos on their journey diligently, that nothing be
wanting unto them.--Apollos is mentioned as a colaborer of
Paul on several occasions. They were traveling together
somewhere and Paul directs Titus to bring them on their
journey diligently, and see that they were in want of nothing.
They were doubtless on a journey preaching, and, possibly
like Titus, going to see Paul for the last time.
14 And let our people also learn to maintain good works for
necessary uses, that they be not unfruitful.--Let Christians
turn to work at things that are good to supply needful purposes. In this help rendered to others, they are not unfruitful.
[These injunctions laid the foundation of those great works of
love--all undreamed of before the death and resurrection of
Jesus Christ but have been for nineteen centuries the glory of
the religion of the Lord Jesus Christ, one grand result of the

15 All that are with me salute thee. Salute them that love us in faith.
Grace be with you all.
Master's coming to this earth, which even his bitterest enemies admire with a grudging admiration. In these "pastoral
Epistles" we have eight special reminders to be earnest and
zealous in good works. There was evidently in the mind of
Paul as guided by the Holy Spirit an anticipation that some
who professed to be followers of the Lord would content
themselves with a dreamy acquiescence in the great truths
,whiletfrmandule.Itisowrhyan
these Epistles containing so many urgent exhortations to work
for Christ are among his last inspired utterances. The passages are 1 Tim. 2:10; 5:10; 6:18; 2 Tim. 2:21; Tit. 1:16;
15 All that are with me salute thee.--All the brethren where
Paul was sent salutations to Titus. They are not named because the individuals composing the company of Paul were
most likely known to Titus.
Salute them that love us in faith.--An inclusive greeting
,embracingh oftecurinC,whoselvt
Paul was based upon the common faith in the Lord Jesus.
Grace be with you all.--He prays that God's favors and
power might rest upon all of them.
COMMENTARY ON THE EPISTLE

TO PHILEMON
CONTENTS
Page
INTRODUCTION 293
1. Salutation (1-3) 295
2. Thanksgiving for Philemon's Love and Fellowship (4-7) 296
3. Intercession for Onesimus (8-22) 297
4. Salutations and Benedictions (23-25) 302
APPENDIX
INDEX
305
311
INTRODUCTION TO PHILEMON
Paul may have written many private letters during his long
life, but only one has come down to us, and that one is very
brief and weighty. It was addressed to Philemon at Colosse
,onewhadbcmientohfarugelbos
of Paul. He was a zealous Christian, in whose house the
church met. The Epistle was written and sent at the same time
as that to the Colossians.
It was a letter of commendation of a slave of Philemon
,whoadrunyfmisateroncufmes
which he had committed. By some means he fell under the
influence of Paul in Rome, who taught him the gospel, to
which he became obedient, and then desired to return to his
master.
The Epistle is purely personal, yet very significant. Paul
omits his usual introductory words--"an apostle of Jesus
Christ"--and substitutes the touching designation, "a prisoner
of Jesus Christ, " thereby going directly to the heart of his beloved friend and brother in Christ.
The Epistle introduces us into a Christian household consisting of father (Philemon), mother (Apphia), and son (Archippus) who was at the same time a fellow soldier, a Christian minister, and a slave (Onesimus). This shows the effect
of Christianity upon society at a crucial point where heathenism was utterly helpless. It touches on the institution of slavery, which lay like an incubus upon the whole heathen world
,andwsiterov hwlstruceofdmian
public life.
The effect of the gospel upon this gigantic social evil is that
of a peaceful and gradual cure from within, by teaching the
common origin and equality of human beings, their common
redemption and Christian brotherhood, by emancipation of
them from slavery unto spiritual freedom, equality and
brotherhood in Christ where "there can be neither Jew nor
Greek, there can be neither bond nor free, there can be no
male and female; for ye all are one man in Christ Jesus."
(Gal. 3:28.) This principle and the corresponding practice
wrought first an amelioration and ultimately the abolition of
294 INTRODUCTION
slavery. The process was very slow and retarded by the

counteracting influence of love of gain and power and all the
sinful passions of men; but it was sure and is now almost, if
not complete, throughout the Christian world, while paganism
and Mohammedanism regards slavery as a normal state of society, and hence do not make even an attempt to remove it.
It was the only wise way to follow in dealing with the subject. A proclamation of emancipation from them would have
resulted in a bloody revolution in which Christianity itself
would have been buried.
Paul accordingly sent back Onesimus to his rightful master
,yetundrawch ,omreantpiblhfd
runaway, but a new man in Christ Jesus and a beloved
brother, with a touching request that Philemon might receive
him as kindly as he would Paul himself, yea as his own heart.
(16, 17.) Such advice took the sting out of slavery; the form
remained; the thing was gone. What a contrast! In the eyes
of the heathen philosophers, Onesimus, like every other slave
,wasbutchel;inysofPau,redmchilof
God and an heir of eternal life which is far better than freedom.
This Epistle was written from Rome some time in the year
62 at about the same time that Ephesians and Colossians were
written.
COMMENTARY ON THE EPISTLE TO

PHILEMON
1. SALUTATION
1-3
1 Paul, a prisoner of Christ Jesus, and Timothy 1our brother, to Philemon our beloved and fellow-worker, 2 and to Apphia 2our sister, and to Archippus our fellow-soldier, and to the church in thy house: 3 Grace to you
and peace from God our Father and the Lord Jesus Christ.
1Gr.
2Gr.
the brother
the sister
1 Paul, a prisoner of Christ Jesus,--Paul was now a prisoner at Rome. It is interesting to note the name "prisoner" is
here used instead of "apostle" as in the Colossian Epistle written at the same time. There Paul's captivity is dwelt upon
mainly as a ground of thankfulness. Here on the contrary in
this personal Epistle and in accordance with his courtesy not
to command, but for love's sake to entreat.
and Timothy our brother,--Timothy may have written this
Epistle as he did those written to the Ephesians and Colossians.
to Philemon our beloved and fellow-worker,--Philemon was
evidently a man of some wealth and standing in the city and
church, and was an earnest worker for the Lord Jesus Christ.
On account of his devotion to Christ, he calls him "our beloved, " and on account of his labors for the advancement of
the cause of Christ "and fellow-workers." In that age all
Christians were expected to be active in the service of the
church, and the distinction between "the clergy and the laity"
was unknown. The probabilities are that Philemon was a
public teacher in the church at Colosse and probably a laborer
in the surrounding country and towns.
2 and to Apphia our sister,--It is safe to conclude from the
connection of the names that Apphia was the wife of Philemon.
and to Archippus our fellow-soldier,--It is not known who
he was, but it is supposed that as a member of his household
he was a son.
and to the church in thy house;--A church met in Philemon's house, as they frequently met in the houses of promi-
296 COMMENTARY ON [2-6.
nent and active members in the church. [We have here a

glimpse of a quiet Christian home in the early days of the
church. The gospel makes the most solid progress when the
family is converted and consecrated to Christ. The gospel
impresses upon the sacred duty of showing piety at home. As
the joining of Timothy's name is giving the salutation did not
prevent the Epistle from being Paul's only, so the church in
the house in receiving the salutation does prevent its being
addressed only to Philemon and his family, who were, like
himself, interested in Onesimus.]
3 Grace to you and peace from God our Father and the
Lord Jesus Christ.--[Grace is the unmerited but all-comprehensive favor of God and peace an enjoyment resulting from
grace and a blessing to be diligently sought and increasingly
cultivated. Grace and peace comprise heaven's choicest benedictions.]
2. THANKSGIVING FOR PHILEMON'S LOVE AND
FELLOWSHIP
4-7
4 I thank my God always, making mention of thee in my prayers, 5 hearingof3thylove,andofthefaithwhichthouhast owardtheLordJesu ,and
toward all the saints; 6 that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in 4you, unto Christ. 7
3Or, thy love and faith
4Many ancient authorities read us
4 I thank my God always, making mention of thee in my

prayers,--[The frequent expression of Paul's thanks and
prayers indicates his habitual devoutness of spirit. A prayerful heart is keenly appreciative to the least evidence of Christian excellence, and joyfully thanks God as the source and
giver of all good. Prayer and gratitude are usually blended
together.]
5 hearing of thy love, and of the faith which thou bast toward the Lord Jesus, and toward all the saints;--His thanksgiving for them and prayers in their behalf were aroused to
greater activity by hearing of the love and faith they manifested by their labors and sacrifices for the sake of the Lord
Jesus and toward all the saints.
6 that the fellowship of thy faith may become effectual, in
the knowledge of every good thing which is in you, unto
6-9.] PHILEMON 297

For I had much joy and comfort in thy love, because the hearts of the saints
have been refreshed through thee, brother.
Christ.--The followship of the saints, to which his faith in

Christ led him in helping them. Paul had heard, and because
of this, he prayed that it might become effectual in leading
others to practice every good thing in them in Christ Jesus
that his example might lead others to practice all good that
was in him for the Lord.
7 For I had much joy and comfort in thy love, because the
hearts of the saints have been refreshed through thee,--Paul
uses the word "refreshed" to express the relief and rest given
by Philemon because he had encouraged and refreshed the
souls of the saints by his labors and gifts in their behalf.
brother.--The term "brother" is applied to Philemon here
and in verse 20 with a marked emphasis of affection evidently
implying some special intimacy of friendship and love. In
this place the title "brother" has a peculiar appropriateness
,forPaulhdbenspkigoftlvPhemn,wic
made him a brother indeed to all the spiritual family of God.
3. INTERCESSION FOR ONESIMUS
8-22
8 Wherefore, though I have all boldness in Christ to enjoin thee that
which is befitting, 9 yet for love's sake I rather beseech, being such a one as
Paul 5the eged, and now a prisoner also of Christ Jesus: 10 I beseech thee
for my child, whom I have begotten in my bonds, 6 Onesimus, 11 who once
5Or, an ambassador, and now &c.
6The Greek word means Helpful. Comp. ver. 20 marg.
8 Wherefore, though I have all boldness in Christ to enjoin

thee that which is befitting,--While, owing to the fact that he
had been instrumental in converting Philemon, he might be
bold to urge him to do the thing that is proper toward
Onesimus.
9 yet for love's sake I rather beseech, being such a one as
Paul the aged, and now a prisoner also of Christ Jesus:--Paul
preferred asking Philemon through love, rather than commanding him because of any authority he might have over
those whom he had taught the truth, to do what was proper in
that concerning what he writes to him.

was unprofitable to thee, but now is profitable to thee and to me:12 whom I
have sent back to thee in his own person, that is, my very heart; 13 whom
I would fain have kept with me, that in thy behalf he might minister unto
me in the bonds of the 7gospel:14 but without thy mind I would do nothing;
7Gr. good tidings. See marginal note on Mt. 4. 23
10 I beseech thee for my child, whom I have begotten in my

bonds, Onesimus,--His entreaty was in behalf of Onesimus
,whomPauldringspomethadcnvroCist.
He calls it a begetting. [The wish of love is all-powerful with
loving hearts, and its faintest whisper louder and more constraining than all the trumpets of Sinai.]
11 who once was unprofitable to thee, but now is profitable
to thee and to me:--Onesimus was a slave belonging to Philemon. He had run away from him, and while in that rebellious
spirit was unprofitable to him. But he had gone to Rome
, met Paul, who taught him the gospel, and since his conversion to Christ would render service that would be profitable
both to Paul and Philemon. He had already been helpful to
Paul after his conversion. How he returns to Colosse to serve
his master with the fidelity of a Christian. This will render
his service profitable.
12 whom I have sent back to thee in his own person, that is
,myverhat:-Pulsnimbckohwaster
serve him. The Christian religion does not destroy the relations regulated by the civil laws. It sanctifies, makes the
Christian use them for the good of others, and with the fidelity with which he would serve God. The Spirit through Paul
says: "Servants, obey in all things them that are you masters
according to the flesh; not with eye service, as menpleasers
, but in singleness of heart, fearing the Lord: whatsoever ye do
,workheatilysunLord,atmen;kowig
that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ." (Col. 3:22-24.) This
shows that God takes the service as rendered to himself and
requires it to be with the fidelity with which he requires service to himself. Paul sent him to Philemon and asked him to
receive him in the kindness of love--my own best beloved
-begotnfmysl.
13 whom I would fain have kept with me, that in thy
behalf he might minister unto me in the bonds of the gospel:
13-16.] PHILEMON 299

that thy goodness should not be as of necessity, but of free will. 15 For
perhaps he was therefore parted from thee for a season, that thou shouldest
have him for ever; 16 no longer as a 8servant, but more than a 8servant, a
brother beloved, specially to me, but how much rather to thee, both in the
flesh and in the Lord. 17 If then thou countest me a partner, receive him as
8Gr. bondservant
--Onesimus was a helper to Paul in his bonds. Paul was now

becoming old and needed help. He intimates that Philemon
would and should help him if he were near, and he felt that
Philemon would not object to his retaining Onesimus to minister to him in his stead, but, lest help so rendered might appear to be forced and not voluntary, he refused to retain him
and sent him to his master--the bonds of the gospel--the
bonds to which fidelity to the gospel brought him.
14 but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will.--This
shows that he required Onesimus to return to the relation
which the civil law imposed upon him. He did not permit
Onesimus to surrender his right. He required both to act in
the relation according to the spirit of Christ. True fidelity and
love in both parties to it.
15 For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;--His running
away, Paul suggests, was a departing for a season that he
might receive him again in a condition that he will never seek
to evade the duties pertaining to his responsibilities again.
[The phrase "for ever" is the word always used for "eternal."
The contrast with "for a season" might be satisfied here by
the merely relative sense of "perpetual" or "lifelong service"
; but considering that the phrase is used in direct reference to
the brotherhood in Christ, it is better to take it in its absolute
sense of fellowship in the life eternal.]
16 no longer as a servant, but more than a servant,--Not
now simply as a slave, but as a brother in Christ to be trusted
and loved in the station he occupies. In these words we have
the principle which is absolutely destructive of the condition
of slavery--a condition which is the exaggeration of natural
inferiority to the effacement of the deeper natural equality.
a brother beloved ,--T hese natural ties are not only
strengthened by duty, but made living ties by the love which

myself. 18 But if he hath wronged thee at all, or oweth thee aught, put that
to mine account; 19 I Paul write it with mine own hand, I will repay it
:thaIsynouetha wsomevnthi slfbde.
20 Yea, brother, let me have 1joy of thee in the Lord: refresh my heart in
Christ.
1Or, help. Comp. ver. 10 marg.
delights indeed to respect the rights of others, but is not content without willingness to sacrifice even our own rights to
them.
specially to me, but how much rather to thee,--Paul first
emphasizes his own love for Onesimus, which, indeed, breathes
in every line of the Epistle; but then goes on to infer in Philemon a yet greater affection toward Onesimus, a spiritual love
toward the "brother beloved."
both in the flesh and in the Lord.--But if beloved and
trusted by me for my sake, how much rather on your own account, as he is connected with you both in the flesh according
to the civil government that regulates his fleshly relation and
according to the law of God regulating your spiritual relations.
17 If then thou countest me a partner, receive him as myself.--If therefore you have a fellowship for me, treat him as
you would me. This does not break the civil relation, but receive him as you would receive me were I related to you as he
is.
18 But if he hath wronged thee at all, or oweth thee aught
,puthaominec;-Ifhaswrongedyubfli
from you, or is indebted to you in any way, put that on my
account. He had received service from Onesimus and was
willing to assume obligations that he had evaded by running
away. So he says charge it to my account. Paul placed Onesimus in a position where he could return without being called
upon to suffer for failures while he was in Rome, where he
was converted to Christ.
19 I Paul write it with mine own hand, I will repay it
:-Paulsyhewrotipsnhowad
would repay the injury done by his running away. He intimates to him that he (Paul) was instrumental in saving Philemon so he was under obligations to him for the salvation of
his own soul. Philemon could afford to accede to his request.
19-22.] PHILEMON 301

21 Having confidence in thine obedience I write unto thee, knowing that
thou wilt do even beyond what I say. 22 But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.
that I say not unto thee that thou owest to me even thine
own self besides.--He admonished him to do what he had requested and so let him have joy of him in the Lord--gratify
the desires of my heart in that I will be refreshed and cheered
in Christ by your course in this matter.
20 Yea, brother, let me have joy of thee in the Lord: refresh
my heart in Christ.--In these words he admonishes Philemon
to do as he requested--gratify the desires of my heart that I
will be refreshed and cheered in Christ by your course in this
matter.
21 Having confidence in thine obedience I write unto thee
,knowigthauldevnbyowhatIs.-[n
verse 8 he had waived his right to enjoin, for he had rather
appeal through love and request. But here he sounds the note
of authority and then passes to affection and trust. He here
uses the word obedience, and in such a way as to connect it
with love and the privilege of his friends. He trusts Philemon's obedience because he knows his love and is sure it is
love of such devotion that it will not stand on the exact measure, but will delight to do even more than is asked. Men will
do much to fulfill generous expectations. When love enjoins
,therwilbusntoe,adiwlckmgneto
draw into duty and obedience. A heart truly touched by the
love of Christ never seeks to know the lowest limit of duty
, but the highest possibility of service.]
22 But withal prepare me also a lodging:--Paul expected
soon to visit Colosse and to be with Philemon at his home so
admonishes him to have a room ready for him when he should
come. [It is most likely that this clause was added that Philemon might be moved with joy at the prospect of his coming
at an early date, and also that he might be the more zealous to
do everything that Paul desired him to do that nothing
should be lacking when he comes.]
for I hope that through your prayers I shall be granted unto
you.--The efficacy, which is ascribed to prayer, is a great encouragement to God's people to have recourse to prayer in
their trials, agreeable to the exhortation and example of

Christ and his apostles. But effectual prayer must be offered
"in faith" (James 1:6)--in full persuasion of the goodness
and power of God. Jesus said: "If ye abide in me, and my
words abide in you, ask whatsoever ye will, and it shall be
done unto you." (John 15:7.) And it must be according to
his will, for the inspired man of God says: "And this is the
boldness which we have toward him, that, if we ask anything
according to his will, he heareth us." (1 John 5:14.) Our
petitions, whether for ourselves or others, are to be offered
with submission to the will and wisdom of God; and the highest confidence which can be entertained concerning them is
that which Paul here expresses: "I hope that through your
prayers I shall be granted unto you." Certainly Paul was satisfied with the outcome, for he said, as the Holy Spirit moved
him: "And we know that to them that love God all things
work together for good, even to them that are called according to his purpose." (Rom. 8:28.)
4. SALUTATIONS AND BENEDICTIONS
23-25
23 Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; 24 and so
do Mark, Aristarchus, Demas, Luke, my fellow-workers.
23 Ephaphras, my fellow prisoner in Christ Jesus, saluteth

thee;--He calls Epaphras "my fellow-servant" in Col. 1:7; 4
12. Here he calls him "my fellow-prisoner in Christ Jesus."
He lived at Colosse. He seems to have been a messenger
going between Paul and the churches, and may have been imprisoned at this time, or he may have suffered imprisonment
at some former period, and Paul called him his fellow prisoner
on that account.
24 and so do Mark,--Mark had aforetime been unfaithful to
Paul (Acts 13:13; 15:36-41) which caused a serious breach
between Paul and Barnabas. [But at a later time he is marked
out as useful as ministering. (2 Tim. 4:11.) Paul's firmness
in refusing at whatever cost to take with him an unworthy
man we may presume had aroused Mark to a better spirit.]
Aristarchus,--He was a Macedonian, had accompanied Paul
in his return from Macedonia. (Acts 19:2 9.) He had accom-
24, 25.] PHILEMON 303

25 The grace of 2our Lord Jesus Christ be with your spirit. 3Amen.
2Some ancient authorities read the
3Many ancient authorities omit Amen
panied him on his journey to Jerusalem as one chosen to go

with him to carry the bounty of the Macedonian churches to
the poor saints in Jerusalem. (Acts 20:4.) He was with
Paul when he was taken prisoner, and was either himself sent
as a prisoner or voluntarily accompanied him to Rome and remained with him during his imprisonment. (Acts 27:2.)
Demas,--Demas was one of Paul's companions in Rome
(Col. 4:14), but seems after Paul's second imprisonment to
have forsaken him, "having loved this present world." (2
Tim. 4:10.)
Luke, my fellow-workers.--Luke was doubtless the beloved
physician (Col. 4:14) and the traveling companion of Paul
, who wrote Acts of Apostles and the Gospel of Luke, and during his second imprisonment (2 Tim. 4:11) was the only one
of Paul's companions who remained with him. He here calls
all these his fellow laborers.
25 The grace of our Lord Jesus Christ be with your spirit.
Amen.--This includes with Philemon, Apphia, Archippus
,andthecuriosfPhlemn.Itivokshr
spirit the free, rich favor of Christ, with all the fullness of the
blessing it brings.
APPENDIX
APPOINTMENT OF ELDERS AND THEIR DUTIES
There lies before me the following inquiry: "Our congregation recently having had what seems to me an unusual experience, I write to request that you give your views on a question which has disturbed our minds very much. On account
of some differences, our elders thought best to resign and offered their resignations, which were accepted. No others as
yet having been found who were willing to undertake the
work of the eldership, our deacons, thinking that too much
responsibility would be thrown upon them, asked that an advisory committee be chosen by the church in order that some
older brethren might be present at the official meetings to
give their advice and vote upon questions affecting the welfare of the church. This course was adopted, the committee
chosen, myself being of the number. I declined to serve,
thinking it an unscriptural position--that if adopted by the
church and found to work satisfactorily, they might conclude
they would need no elders in the future.
"There seemed to me to the danger of God's plan of church
government being set aside, superseded by men's plans, some
of whom unfortunately appear willing to try to correct the
mistakes that God has made in matters pertaining to the
church. I held that until we appointed elders our deacons
could consult with the whole church or any older members
without naming a 'committee' as a substitute for the eldership.
"I do not wish to occupy a wrong position in the matter if
you differ with me, I would be thankful for any light you may
be able to give on the subject."
We cannot be too cautious in adding functions to the
church not ordained by God. The failure or perversion of
those created by God does not justify our setting them aside
or superseding them with an order not ordained by God. The
judges of Israel were appointed by God. But when the sons
of Samuel walked "not in his ways but turned aside after
lucre, and took bribes, and perverted justice," the people desired to change the order and make a king rather than live
under the rule of the judges. "And Jehovah said unto Samuel, Hearken unto the voice of the people in all that they say
306 APPENDIX
unto thee: for they have not rejected thee, but they have rejected me, that I should not be king over them. According to
all the works which they have done since the day that I
brought them up out of Egypt even unto this day, in that they
have forsaken me, and served other gods, so do they also unto
thee. Now therefore hearken unto their voice: howbeit thou
shalt protest solemnly unto them, and shalt show them the
manner of the king that shall reign over them." (1 Sam. 8
:3-9.
God's spiritual order now is sealed by the blood of Jesus
Christ. It is more sacred than the old order sealed by the
blood of bulls and goats. Because it may fall into improper
hands, be ineffective or be perverted at times, is no reason it
should be set aside. It is better to bear with evils and trust
with patience and time to correct the wrongs that afflict than
to change God's order. To change God's order puts the matter in such shape that all work, all effort or success works
harm, leads from God.
When the order is changed, and a wrong plan is put in operation, the more successfully it works, the farther and farther
it gets away from God. It is like finding a bad place in the
right road. If we, to avoid the place, take another road, the
smoother it is, and the greater speed we make on it, the farther we go wrong. The only way of safety before God is to
take his appointed way and resolutely stick to it, even though
the places seem to be rough and many obstacles lie in the
way.
The question of changing an eldership is one of the most
difficult problems connected with church work. We find
nothing concerning the matter in the New Testament, either
by precept or example, save the admonition that an accusation
against an elder is not to be received save on the testimony of
two or three witnesses. I make this the occasion to speak of
the duty of the elders. I am not sure that it is right for an
eldership to resign. If one or two inefficient members are
among the elders, they ought to be kindly and frankly conferred with on the subject, and induced to withdraw, or with
the consent and agreement of the elders and of the older members of the church, one might be dismissed from the eldership.
APPENDIX 307
But it would be a rare case that a whole eldership would be of

such character that all should be dismissed.
Some may be fitted for the eldership and others not. Those
fitted should not be treated as those unfitted are. That would
be unjust and disastrous to the order of God.
These resignations are usually based on the idea of popular
rule in the church. The idea is the elders have received their
authority by the popular election of the church from the multitude of disciples and when dissatisfaction arises they return
it to those from whom they received it. The elders do not receive their authority by the popular vote of the church. They
receive their authority from the Lord. "Take heed unto yourselves, and to all the flock, in which the Holy Spirit bath
made you bishops." (Acts 20:28.)
The Holy Spirit makes men overseers of the flock of God
just as much now as he did in the days of the apostles.
When the apostles of teachers needed help at Jerusalem to
look after the Grecian widows that were neglectd he gave the
qualifications and told the disciples to look out among them
men possessing these. They did so and they appointed them to
the work. This was done by the Holy Spirit. (Acts 6:1-4.)
Whenever a church under the same directions of the Holy
Spirit selects men having the qualifications given by the
Spirit, the Spirit appoints them just as much as it did at Jerusalem. Inspired men did not select. The disciples selected
under direction of the Spirit.
This selection was made under the restrictions that the
younger were to submit to the older, and that God did not
permit women to teach or exercise authority in the church.
This would limit the selection to the older men of the congregation. When they selected they were to look out among
them men of certain qualifications. "Look ye out" carries the
idea of consulting among themselves, and reaching an agreement. This consulting and conferring must be had with the
younger and the women that there may be no accusation
against those selected. But the older men must make the decision, not by a vote, but by agreement reached through this
consulting and seeking out.
308 APPENDIX
There is no provision or example of how a mistake in the

selection could be rectified, but it is reason the same class
ought to decide whether they made a mistake in selecting, or
whether some worthy had turned from their steadfastness.
Unanimity should be sought for in the selection or in the
setting aside one selected. Elders are placed in position by the
Spirit of God to rule under the divine law. This means to
hold in restraint the unruly and to check the currents of excitement that would carry the multitude in wrong courses.
For elders to resign, simply because they sometimes were
compelled to stand against the current of the multitude
, would be to shrink from the work to which they were especially appointed.
If rulers in human governments resign every time the current of popular opinion is against them, they defeat the very
ends for which constitutions and laws and rules are made.
They are made to restrain the passions and excitements of the
multitudes within the limits and restrictions of right as defined in the laws. For the elders to resign because the people
go wrong is to fail of the chief end and the special occasions
for which God appointed them. It is to break down all rule
and respect for God's law and to work the ruin of the church.
While everybody is going in the right way, and of their own
accord doing right, laws and rulers are not needed. The elders are appointed by God to teach and lead them in the way
of truth, and to stay the current when the people go wrong. If
they resign when trouble comes and the people go wrong
,theyfailnvpotduy.
The tendency now is to let the women, and the preacher
run the church. They supersede the eldership, displace them
in their work. The women and the preachers try to displace
all elders who refuse to submit to their dictation. It is the
duty of the elders firmly to rsist this tendency and to refuse
to surrender the trust committed to them. They should maintain the divine order, and if any become so dissatisfied with
that order as to create division and strife, let them go out; but
to the elders, the trust of preserving the church in its integrity
and fidelity to the word of God is committed, and to resign
the trust, when the divine order is threatened with subversion
APPENDIX 309
and destruction, is to be recreant to duty. A church not true

to the word of God, that deliberately turns from God's order
,isnotachurfGdnlesitrp,ho dies
the better. If it does not die, it must be rejected as apostate.
The elders are the scriptural representatives of the church.
The presumption is with them. The courts of the country so
regard them. And if they surrender the church to the rule of
the women and children and the preacher, the blame is theirs.
Elders sometimes go wrong. They oftener do it under the
idea that they ought to compromise the law of God for the
sake of peace than on any other ground. They do it to please
the preacher and the young folks. They are ordained to God
, to maintain, teach, and enforce the laws of God, never to compromise or yield them.
The elders are the undershepherds to watch over and feed
the flock of God. In accepting the work of the elders they
bring themselves under the most sacred and solemn obligations possible to men to guard and maintain the honor of God
,tokephisacngdervpufomalints
of men. As shepherds and teachers of the flock, they assume
the most sacred and solemn obligations to the flock to feed the
flock with the pure milk of the word of God, that by this they
may grow; to guard against all teaching and practices that
rest on human authority as vitiating the service of God and
defiling the spiritual nature of the taught, and cutting them
off from the blessings of God, which come to men only
through the appointments of God unmixed with human inventions and traditions. A sadder perversion of a sacred trust is
never seen than when elders and teachers forget the sanctity
of their obligations both to God and his church, and, as his
trusted servants and chosen teachers, encourage the introduction into his service of practices not authorized by God, so destroying his authority as lawgiver, and, as a consequence
,hurtflandpois hertualnofm.
INDEX TO COMMENTARY ON FIRST

THESSALONIANS
A
Adjure, I, that this Epistle be read
unto all the brethren, 77.
Admonish, and, you, 69.
Affliction, they received the word
in much, 18.
Afflictions, that no man be moved
by these, 37.
Alive, that we that are, 57, 60.
All, Paul gave thanks for, the
Thessalonian Christians, 16.
Archangel, the voice of the, 59.
Asleep, I would not have you ignorant concerning those that, 53.
Assurance, gospel came in much,
18.
Athens, Paul at, 11.
Avenger of the profligate, 47.
B
Behaved, how we, ourselves toward you, 29.
Blame, without, 76.
Breastplaste, putting on the, of
love, 66.
Business, do your own, 51.
C
Christ Jesus, describes the exalted
one, 15; the will of God in, 72.
Churches, the, of God in Judea, ye
became imitators of, 32.
Cloak of covetousness, did not use
a, 27.
Clouds, shall be caught up in the,
61.
Comforted, for this cause we were
, over you, 40.
Coming, to wait for his second, 22
; to establish your hearts unblamable at the, of the Lord, 43, 58.
Covetousness, did not use a cloak
of, 27.
D
Darkness, we are not of, 64.
Day of the Lord, concerning the,
62.
Dead, Jesus raised from the, 22;
the, in Christ shall rise first, 60.
Dealt, how we, with each one of
you, 29.
Dear, ye became very, to us, 28.
Despise not prophesyings, 73.
Died, Jesus, 55; for us, 66.
Disorderly, admonish the, 69.
Drunken, they that are, are in the
night, 65.
E
Election, your, of God, 17.
Encourage the fainthearted, 70.
Encouraging you, 29.
Ensamples, the Thessalonians became, 20.
Evil, see that none render, for, 71
; abstain from every form of, 74.
Exhort, wherefore, one another, 68.
Exhortation, our, not of uncleanness, 24.
Exhorting you, 29.
F
Fainthearted, encourage the, 70.
Faith, work of, 16; your, to Godward has gone forth, 20; Timothy sent to establish the, of the
Thessalonians, 37.
Fill, to, up their sins always, 34.
Flattery, did not use words of, 27.
Fornication, abstain from 45, .
G
Gentiles, the, who know not God
,46.
Glad tidings, Timothy brought, of
your faith and love, 40.
Glory, nor seeking, of men, 27; ye
are our, and joy, 36.
Glorying, ye are our, at the coming
of the Lord, 35.
God, ye turned to, from idols, 21
;alivngdtrue,2Pl
sought to please, 25; is witness
,27.
God the Father, 14; now may, direct our way unto you, 42.
Godward, your faith to, has gone
forth, 20.
Good, hold fast to that which is
,74.
Gospel, our, came not in word
only, 17; Paul entrusted with
the, 24.
Grace, means favor, 16.
Guile, our exhortation not of, 24.
H
Hands, work with your own, 52.
Hearts, God proves the, 26.
Heaven, to wait for his Son from,
22.
Hindered, Satan, Paul, 35.
Hold fast that which is good, 74.
Holily, how, 28.
Holiness, progressive, 45.
312
INDEX
Holy Spirit, with joy of the, 19;

God giveth the, 49.
Hope, patience of, 17.
I
Imitators, they became, of Paul
and the Lord, 18; ye became, of
the churches of God which are in
Judea, 32.
Impart, willing to, our souls, 28.
J
Jesus, name given to him by the
command of the angel, 15; whom
he raised from the dead, 22; personal name, 55.
Jews, as they did of the, 33.
Joy, with, of the Holy Spirit, 19
;foralthe,yusk41.
K
Killed, the Jews, the Lord Jesus
and the prophets, 33.
Kingdom, God had called them
into his, 30.
L
Labor, know them that, among you
,68.
Labor of love, Paul remembers
their, 16.
Lacking, that which is, in your
faith, 42.
Live, now ye, if ye stand fast in
the Lord, 41.
Long-suffering, be, toward all, 70.
Lord, Christ himself assumes this
title, 14; significance of the title
as given to Jesus Christ, 15; the
Jews killed the, 33.
Love, may your, increase toward
all men, 43; concerning, no need
to write, 49; toward all the
brethren in Macedonia, 50.
M
Meet, to, the Lord in the air, 61.
N
Night, we are not of the, 64.
0
Over you in the Lord, 69
P
Patience of hope, 17.
Paul thanks God without ceasing
,30.
Paul's labor and travail for the
Thessalonians, 28.
Peace and safety, when they are

saying, 63.
Peace, be at, among yourselves, 69.
Please God, the Christians's duty is
to, 44.
Please men, Paul did not seek to
, 25.
Power, our gospel came unto you
in, 18.
Pray without ceasing, 71.
Prayers, Paul makes special mention of the Thessalonian Christians in his, 16.
Presence. Paul's, in heart, not in
the body, 34.
Progressive holiness, 45.
Prophesyings, despise not, 73.
Prophets, the Jews killed the, 33.
Prove all things, 73.
Proves, God, the hearts, 26.
Q
Quench not the Spirit, 73.
Quiet, study to be, 51.
R
Rejoice always, 71.
Resurrection, the, of the dead, 58.
Righteously, 28.
Rose, Jesus, again, 56.
S
Sanctification, in, and honor, 46
, 48.
Sanctify, the God of peace, you
wholly, 74.
Satan, Paul would have come unto
them, but, hindered, 35.
Saved, forbidding to speak to the
Gentiles that they may be, 33.
Second, the, coming of the Lord
was an element of Paul's teaching, 22.
Serve God, to, is a comprehensive
expression, 21.
Silvanus, the same as Silas, 13.
Sleep, let us not, as do the rest, 64.
Sober, watch and be, 65; let us be
, 66.
Sorrow, that you, not, 54.
Souls, we were pleased to impart
our, unto you, 28.
Speak, we need not, anything, 21.
Spirit and soul and body, may
your, be preserved entire, 75.
Study to be quiet, 51.
Suffered, you, the same things of
your countrymen, 32.
Support the weak, 70.
INDEX
T
Tempter, lest the, had tempted you
,39.
Test, God's, of love is willingness
to obey him, 48.
Testifying, and, 29.
Thanks, Paul gave, for all the
Thessalonian Christians, 16; God
without ceasing, 30; in everything give, 72.
Thanksgiving, what, can we render
unto God for you? 41.
Thessalonians, the, sounded forth
the word, 20; ye are our glorying and joy, 36; Timothy sent to
comfort the, 37.
Thessalonica, 9; the inhabitants of,
9; the church at, composed almost exclusively of Gentiles, 10
;ocasinftheEplo,
10; Timothy's report of the
work in, 10; the church in, 14.
Times and seasons, concerning, 62.
Timothy, the well-known companion of Paul, 13; joins Paul at
Corinth, 13; sent back to Thessalonica, 36; to establish their
faith, 37.
Translated, God had, them, 30.
Travail, labor and, working night
and day, 28.
Trump, the, of God, 59.
U
Unblamably, 28.
Uncleanness, not of, 24, 48.
313
V
Vain, Paul's entering into Thessalonica not in, 23.
Vessel, let each one of you possess
himself of his own, 46.
W
Wait, to, for his Son from heaven
, 22.
Wake or sleep, whether we, we
should live together with him
, 67.
Walk, that you, becomingly, 52.
Watch, let us, and be sober, 65.
Weak, support the, 70.
Willingness to obey is God's test of
loyalty, 48.
Without, toward them that are, 53.
Witness, God is, 27.
Word, the, of the message, 30; ye
accepted it not as the, of men
, 31; by the, of the Lord, 57.
Words, comfort one another with
these, 61.
Work of faith, Paul mentions
their, in his prayers, 16, 52.
Worketh, the word, in you that believe, 31.
Work's sake, esteem them highly
for their, 69.
Worthily, walk, of God, 30.
Wrath, God's, has come upon the
Jews to the uttermost, 34.
Wrong, that no man, his brother
, 47.
INDEX TO COMMENTARY ON SECOND

THESSALONIANS
A
Aboundeth, your love, to one another, 86.
Afflicted, you that are, 88.
Angels of his power, 88.
Ashamed, to the end that he may
be, 112.
B
Beguile you, let no man, 95.
Belief of the truth, 102.
Busybodies, 111.
C
Churches of God, glory in you in
the, 86; Paul's anxiety for the
,108.
Comfort, God gives eternal, through
Christ, 104.
Coming of the Lord Jesus Christ
,894.
Command, now them that are such
we, 111.
Convictions, few men are willing
to stand for their, 100.
Count them worthy of the calling
,92.
Counted worthy, that you may be
,8791.
D
Day of the Lord is just at hand, as
that the, 95.
Death, the meaning of, 91.
Deceit of unrighteousness, 99.
Destruction, eternal, 91.
Disorderly, withdraw yourselves
from the, 108.
E
Eat their own bread, 112.
Enemy, count him not as an, 113.
Epistle from us, 95.
Eternal destruction from the face
of the Lord, 90.
Exalteth himself against all that is
called God, 95.
F
Face, from the, of the Lord, 90.
Faith sprang from the seed
planted, 86.
Faithful, the Lord is, 107.
Falling away come first, 95.
Flaming fire, in, 89.
G
Gathering together, our, unto, him
,94.
Glorified, the name of Jesus is, 92;
that the word of the Lord be, 105.
Glory, to the obtaining of the, of
our Lord, 102.
God chose you from the beginning
unto salvation, 101.
Goodness, fulfill every desire of
,92.
Gospel, vengeance to them that do
not obey the, 90; called through
the, 102.
Grace reigns, in the bestowal of
reward, 92.
H
Hearts, the Lord direct your, 107.
Hope, anticipation of good, 104.
I
Intercessory prayers, 85.
J
Judgment, the righteous, of God
, 87.
K
Kingdom of God, counted worthy
of the, 87.
L
Lawless one, shall be revealed, 98
;theLordJsualywith
the breath of his mouth, 98.
Lie, that they should believe a, 100
,10.
Lord, now the, give you peace, 113.
Love, your, aboundeth, 86.
Love of the truth necessary to salvation, 100.
M
Maintenance, Paul had a right to
, 109.
Man of sin, the, be revealed, 95.
Manifestation of his coming, bring
to nought the, 99.
Might, from the glory of his, 90.
Mystery of lawlessness, 98.
0
Occasion of the Epistle, 83.
INDEX
P
Patience, your, and faith, 87.
Paul's example to the preachers
,109.
Paul's prayers for the Thessalonians answered, 85.
Peace, now the Lord give you, 113.
Persecutions, your, and afflictions
,87.
Pray for us, 105; for deliverance
from unreasonable men, 106.
Preservation of the Thessalonians
was due to the goodness and
power of God, 86.
Q
Quickly shaken from your mind,
94.
R
Recompense affliction, a righteous
thing for God to, 88.
Restraineth, ye know that which
, 97, 98.
Revelation, at the, of the Lord
Jesus, 88.
Rewarded, labor should be, and
sins punished, 85.
Righteous judgment of God, 87.
Run, that the word of the Lord
may, 105.
S
Sanctification of the Spirit, 102.
Satan comes with all power and
signs and lying wonders, 99.
315
Setting himself forth as God, 96.

Shaken, be not quickly, 94.
Sin should be punished, 86.
Sitteth in the temple of God, 96.
Son of perdition, the, 95.
Stand fast, 103.
Suffer, for which you, 87.
T
Things, I told you of these, 96.
Traditions, hold the, which you
were taught, 103.
Troubled, nor yet be, 94.
U
Unreasonable and wicked men, 106.
Unrighteousness, had pleasure in,
101.
V
Vengeance to them that know not
God, 89.
W
Withdraw from every brother that
walketh disorderly, 108.
Word or Epistle, whether by, of
ours, 103.
Work, if any will not, neither let
him eat, 110.
Work of faith with power, 92.
Working of error, God sends a
, 100.
Worthy, that God may count you
, 91.
INDEX TO COMMENTARY ON FIRST

TIMOTHY
A
Adam was first formed, 144; was
not beguiled, 144.
Afflicted, hath relieved the, 167.
Angels, seen of, 154.
Appearing of the Lord Jesus keep
the commandment until the, 184.
B
Beguiled, Adam was not, 144.
Bishop, the office of a, 146.
Blaspheme, that they may be
taught not to, 136.
Blasphemer and persecutor, Paul
was a, 130.
Bodily exercise is profitable for a
little, 159.
Braided hair, not with, 142.
Brawler, no, 147.
Busybodies, tattlers and, 168.
C
Charge, the end of the, is love,
126; Timothy's was to withstand
and correct false teachers, 134.
Childbearing, woman saved by her
, 144.
Children, let, requite their own
family, 165; hath brought up
, 166.
Christ Jesus, our hope, 123; grace
abounded in, 131; himself man
, 140; witnessed the good confession, 184.
Church work, 143.
Commandment, according to the
, of God, 123; keep the, without
spot, 184.
Confession, thou didst confess the
good, 184.
Conscience, a good, and faith unfeigned, 126; holding the faith in
a good, 134; in a pure, 150
; branded in their own, as with a
hot iron, 156.
Contentious, not, 147.
Creature, every, of God is good
, 157.
D
Deacons, qualifications and work
of, 149; let the, be proved, 150.
Demons, the doctrine of, 155.
Devil, snare of the, 148.
Dispensation of God, which is in
faith, 125.
Disputes about words, 179.

Doctrine, if a man teach a different, 178.
Double-tongued, not, 149.
E
Elder, rebuke not an, 165; against
an, receive not an accusation except at the mouth of two or
three witnesses, 172.
Elders, let the, that rule well, 170
;becountdwrhyfble
honor, 171; them that sin rebuke
before all, 173.
Ensample, be an, to all that believe, 160.
Eve fell into Satan's deceit, 144.
Exhortation, to, 161.
F
Fables, neither to give heed to, 124.
Faith, unfeigned, 126; great boldness in, 151; some shall fall
away from the, 155.
Faithful in all things, 151.
Fall away from the faith, 155.
False swearers, for, 129.
Fight, the good, of faith, 183.
Food and covering, having, let us
be therwith content, 181.
Fornicators, for, 128.
Fulcrum, a moral, 127.
G
Genealogies, endless, 124.
Gift, neglect not the, that is in
thee, 162.
God, there is one, 139; our hope is
set on the living, 159; gives us
richly all things to enjoy, 187.
Godliness, in all, 138; great is the
mystery of, 153; exercise thyself
unto, 158; is profitable for all
things, 159; supposing, is a way
of gain, 180; but with contentment is great, 180.
Good work, hath followed every
,167.
Good works. well reported of, for
,16;hatfolwed80.
Grace, the, of our Lord abounded
,13.
H
Hands, lifting up holy, 141; lay
hands hastily on no man, 174.
INDEX
Heart, a pure, and a good conscience, 126.
Hospitality, given to, 146; hath
used, to strangers, 167.
House of God, how to behave in
the, 152.
Hymenaeus and Alexander, 135.
Hypocrisy of lies, 156.
I
Ignorantly, Paul obtained mercy
because he persecuted Christians
,inubelf130.
Immortality, Christ only hath, 186.
Intercessions, 138.
J
Justified in the spirit, 154.
K
King, God is, and ruler of the universe, 132.
Knowledge of the truth, 139.
L
Law, the, is good if used properly
,129.
Lawless, the, and unruly, 128.
Long-suffering, in Saul the Lord
showed his, 132.
Love of money is a root of kinds
of evil, 182.
Lucre, not greedy or filthy, 149.
M
Manifested, he who was, in the
flesh, 153.
Manslayers, for, 128.
Marry, forbidding to, 156.
Mediator, there is one, 139.
Menstealers, for, 129.
Minister of Christ, a good, 158.
Modest apparel, women adorn
themselves in, 142.
Murderers of fathers, for, 128.
Muzzle, thou shalt not, the ox that
treadeth out the corn, 172.
Mystery of faith, holding the, 150.
N
Novice, not a, 148.
0
Old wives' fables, refuse, 158.
Orderly, 140.
Paul, Christ Jesus counted, faithful, 130; the chief of sinners, 131.
Pillar, the, and ground of the
truth, 152.
317
Pledge, having rejected their, 168.

Potentate, Christ Jesus the only
, 185.
Preached among the nations, 154.
Presbytery, by the laying the
hands of the, 162.
Progress, that thy, may be manifest, 163.
Prophecies, according to the, which
led to thee, 134.
Puffed up, knowing nothing, 179.
Pure heart and a good conscience
, 126.
Purpose of the Epistle, 121.
Railings, 179.
Ransom, who gave himself a, 140.
Reading, give heed to, till I come
, 161.
Reproach, lest he fall into, 148.
Rich, they that are minded to be,
181; charge them that are, that
they be not high minded, 187.
Righteous man, A, 126.
Righteousness, follow after, 183.
Ruleth well his own house, 147.
S
Sanctified through the word of
God and prayer, 157.
Satan, whom I delivereth unto
, 135.
Savior of all, specially of them that
believe, 159.
Seducing spirits, giving heed to
,15.
Servants, let, count their master
worthy of all honor, 176.
Shamefastness, with, 142.
Shipwreck, some made, concerning
the faith, 135.
Sins, neither partaker of other
men's, 174.
Snare, fall into the, of the devil
,148.
Sober-minded, 146.
Sound doctrine, contrary to, 129.
Sound words, and consenteth to, he
is puffed up, 178.
Spirit, the, saith expressly, 155.
Store, laying up in, a good foundation against the time to come,
188.
Striker, no, 147.
Supplication, continue in, night and
day, 165.
Supplications, 137.
Surmisings, evil, 179.
318
INDEX
Swerved, have, and turned aside

,127.
T
Teach, apt to, 147.
Teachers, desiring to be, 127.
Temperate, 146.
Testimony, to be borne in its own
time, 140; good, from those
without, 148.
Thanksgivings, 138.
These things, put the brethren in
mind of, 158.
Time and place of writing, 121.
Timothy, life of, 119; my true
child, 123; Paul charged, to
withstand and correct the errors
of false teachers, 134; was to
take the place of Paul in instructing the church, 145; 0
,guardthwicsomedt
thee, 188.
Tranquil, that we may lead a, life
,138.
Truth, I speak the, 141; pillar and
ground of the, 152.
U
Unapproachable, Christ dwells in
light, 186.
Unbeliever, worse than an, 166.
Ungodly and sinners, for the, 128.
Unholy and profane, for the, 128.
W
Wanton, waxed, against Christ
,168.
Washed, hath, the saints' feet, 167.
Wholly, give thyself, to them, 163.
Widows, honor, that are, indeed,
164; I desire that the younger,
marry, 169; if any woman that
believeth hath, 170.
Wife, the bishop must husband one,
146; of one man, 166.
Wine, not given to, 149; use a little for thy stomach's sake, 174.
Women, professing godliness, 142
;learniquts,143;o
have dominion over man, 143
;savedthrougcilban,
144; if they continue in faith,
145; must be grave, 150; must
be faithful in all things, 151; the
younger, as sisters, 164.
Words, disputing about, 179.
World, we brought nothing into
the, 181.
Wranglings of men, 180.
Wrath, without, and disputings
, 142.
Y
Yoke, let as many servants as are
under the, 175.
Younger sisters in all purity, 164.
Youth, let no man despise thy, 160.
INDEX TO COMMENTARY ON SECOND

TIMOTHY
A
Abide thou in the things thou hast
learned, 235.
Abolished death, Jesus, and
brought life to light, 202.
Affection, without natural, 228.
Alexander the coppersmith, 246.
Antioch, what things befell at, 234.
Approved, give diligence to present
thyself, unto God, 217.
Ashamed, be not, of the testimony
of our Lord, 201; for which I
am not, 204.
Apt to teach, forbearing, 224.
Asia, all in, turned away from
me, 206.
B
Babblings, shun, profane, 218.
Bound, the word of God is not
, 212.
C
Call, with them that, on the Lord,
220.
Captive, led, by the devil, 226.
Charge thee in the sight of God,
238.
Charging them in the sight of the
Lord, 216.
Cloak, bring the, when thou comest, 245.
Conscience, in a pure, 198.
Consider what I say, 211.
Creep into houses, 230.
Crescens to Galatia, 244.
Crown of righteousness, there is
laid up for me a, 243.
D
David, the seed of, 211.
Deceiving and being deceived, 235.
Defense, at my first, no one took
my part, 246.
Delivered, the Lord, me, 234.
Demas forsook me, 244.
Deny, if we, him he also will deny
us, 215.
Departure, the time of my, is come
, 242.
Died with him, if we, shall also
live with him, 214.
Diligence, give, to present thyself
to God, 217.
Discipline, God gave us the power
of, 200.
Disobedient to parents, 227.

Doctrine, they will not endure
sound, 230.
E
Ears, having itching, 239.
Elect's, for the, sake, 213.
Endure, I, all things, 213; if we
, we shall reign with him, 214.
Eunice, thy mother, 199.
Evangelist, do the work of an, 241.
Evil work, the Lord will deliver
from every, 249.
F
Fables, turn aside unto, 240.
Faith, unfeigned, that is in thee
, 199; through, in Christ, 236; I
have kept the, 243.
Faithful is the saying, 214.
Faithless, if we are, he abideth
faithful, 215.
Fearfulness, God gave us not spirit
of, 200.
Fierce, 229.
Firm foundation, the, standeth, 220.
Folly, their, was evident to all, 232.
Foolish and ignorant questions refuse, 223.
Forefathers, whom I serve from
my, 198.
Forsook me, all, 247.
G
Games, man in the, must strive
lawfully, 210.
Gangrene, their word will eat as
doth a, 218.
Gentle, but be, towards all, 224.
Gift of God, that thou stir up the
, 200.
Godliness, holding a form of, 229.
Good fight, I have fought a, 242.
Gospel, according to my, 212.
Grace, be strengthened in the, 207.
Grievous times, 226.
H
Handling aright the word of truth,
217.
Hardship, suffer, with the gospel,
201, 209.
Haughty, 227.
Headstrong, 229.
Heavenly kingdom, will save me
in his, 249.
INDEX
320
Honor, some unto, and some to

dishonor, 221.
House, now in a great, there are
vessels of gold, silver, wood, and
stone, 221.
Husbandman, the, that laboreth
must be the first to partake of
the fruits, 210.
Hymenaeus and Philetus, of whom
is, 219.
I
Inspired of God, every, 237.
Itching ears, having, 230.
J
Jannes and Jambres, 231.
Jesus Christ, remember, risen from
the dead, 211; shall judge the
living and the dead, 238.
Joy, that I may be filled with, 199.
Judge the living and the dead, 238.
Preach the word, 238.

Preacher, whereunto I was appointed a, 203.
Priscilla and Aquila, salute, 249.
Proceed, they shall, no further,
232.
Puffed up, 229.
R
Railers, 227.
Remembrance, for which cause I
put thee in, 199.
Reprobate concerning the truth,
231.
Resurrection is already past, who
say the, 219.
Righteousness, follow after, 222.
0
Offered, I am already being, 241.
Oneisphorus, 206, 250.
S
Sacred writings, thou hast known
the, 236.
Salvation, that they may obtain,
which is in Christ, 214.
Sanctified, meet for the Master's
use, 222.
Season, in, and out of, 239.
Seed, the, of David, 211.
Self-control, without, 228.
Silly women, lead captive, 230.
Snare of the devil, that they may
recover themselves out of the,
225.
Sober, be thou, in all things, 241.
Soldier, no, entangles himself in
the affairs of this life, 209.
Sound doctrine, they will not endure, 239.
Sir up the gift of God, that thou
, 200.
Strengthened, be, 207.
Strife, knowing that they gender
, 223.
Strive, not about words to no
profit, 216; the Lord's servant
must not, 224.
Subverting, to the, of them that
hear, 216.
Suffer, for which cause I, these
things, 203.
P
Pattern, hold the, of sound words,
205.
Persecutions, what, I endured at
Antioch, 234.
Phygelus and Hermogenese, of
whom are, 206.
Pleasure, lovers of, 229.
Power, God gave us the spirit of,
200.
T
Teachers, heap, to themselves, 239.
Teaching, thou didst follow my,
232.
Tears, remembering thy, 198.
These things, of, I put thee in remembrance, 216.
Times eternal, grace was given us
before, 202.
Titus to Dalmatia, 244.
K
Kingdom, by his appearing and
, 238.
L
Laying on of my hands, 200.
Learning, ever, 231.
Lois, thy grandmother, 199.
Lord, the, knoweth them that are
his, 220; stood by me and
strengthened me, 247.
Lovers, of self, 226; of money, 227.
Luke, only, is with me, 244.
M
Malefactor, I suffer hardship as a
,21.
Mark, bring, with thee, 245.
Meekness, in, correcting them that
oppose themselves, 224.
Message might be proclaimed, that
through me the, 248.
Ministry, fulfill thy, 241.
INDEX
Traitors, 229.
Trophimus, I left, at Miletus sick,
250.
Turn away, from these, 230; from
the truth, 240.
Tychicus I sent to Ephesus, 245.
U
Understanding, the Lord shall give
thee, 211.
Unfeigned faith that dwelt in thy
grandmother Lois, 199.
Ungodliness, for they will proceed
further in, 218.
Unholy, 227.
Unrighteousness, let every one that
nameth the Lord depart from
,20.
Unthankful, 227.
321
V
Vessel, unto honor a, 222.
W
Wax worse and worse, evil men
shall, 235.
Withstand the truth, 231.
Word, handling aright the, of truth,
217.
Words, that they strive not about,
to no profit, 216
Work, furnished completely unto
every good, 237.
Workman, a, that needeth not to
be ashamed, 217.
Y
Youthful lusts flee, 222.
INDEX TO COMMENTARY ON TITUS

A
Adorn, may, the doctrine of God,
276.
Angry, not soon, 264.
Apollos, 287.
Artemas, 286.
B
Baptism, making, a part of righteousness, 283.
Bishops must be blameless, 264.
Blameless, if any man is, 264.
Brawler, no, 265.
C
Careful to maintain good works
,285.
Children, having, that are not unruly, 264; young women to love
their, 273.
Circumcision, specially they of the
,26.
Commandment, according to the, of
God, 262.
Commandments of men, 269.
Common faith, my true child in
the, 263.
Cretans, the character of the, 258
;arelwysi,267.
Crete, for this cause I left thee in
,263.
D
Doctrine, in, showing uncorruptness, 274.
E
Eternal life, in hope of, 261.
Evil, having no, to say of us, 275.
Evil beasts, 257.
Example, showing thyself an, of
good works, 274.
Exhort and reprove, these things,
280.
F
Factious, a, man, 286.
Faith, the, of God's elect, 261
; sound in, 271.
Faithful word, holding to the, 264.
Fidelity, showing all good, 276.
Filthy lucre, not greedy after, 265.
Foolish, we were once, 282.
G
Gainsayers, convict the, 266.
Gainsaying, not, 276.
Gave himself for us, Jesus, 278.

Gluttons, idle, 268.
God, who cannot lie, 262.
Good, a lover of, 265.
Good works, example of, 274; let
our people maintain, 287.
Grace of God, the, bath appeared,
276.
Gravity, showing, 275.
H
Heirs, made, by the hope of eternal
life, 284.
Holy, devoted to God, 265.
Holy Spirit, renewing of the, 283.
Hope, looking for the blessed, 278;
of eternal life, 284.
Hospitality, given to, 265.
I
Iniquity, might redeem us from all
,279.
J
Jewish fables, 269.
Just, 265.
Justified by his grace, 284.
K
Know God, they profess that they
, 270.
L
Lusts, denying worldly, 277.
M
Malice, living in, 282.
Manifested, in his own season, 262.
Many unruly men, 266.
Meekness, showing all, to all men
, 281.
Men, instructions to elderly, 271.
Mind and conscience defiled, 269.
Mouths, whose, must be stopped
, 266.
N
Nicopolis, come to me at, 287.
0
Overthrow whole houses, 267.
P
Patience, in, 272.
Paul, a servant of God, 261.
Possession, for his own, 279.
Pure, to thee, all things are, 269.
Purify a people for his possession,
279.
Purloining, not, 276.
INDEX
R
Regeneration, washing of, 283.
Reprove sharply, 268.
Rulers, exhort to be in subjection
to, 280.
S
Salute thee, all that are with me,
288.
Salvation, bringing, to all men,
277.
Self-controlled, 265.
Self-willed, not, 264.
Servants to be in subjection to
their masters, 275.
Set in order, the things that are
wanting, 263.
Slanderers, not, 272.
Slanderers, that the aged women
be not, 272.
Soberly, we should live, 277.
Sober-minded, 265, 271; exhort to
be, 274.
Sound doctrine, speak the things
that befit, 270.
Sound speech, that cannot be condemned, 275.
Striker, no, 265.
T
Teachers of that which is good,
272.
Teaching things they ought not,
267.
Temperate, aged men must be, 271.
323
Times eternal, promised before

,26.
Titus, not mentioned by name in
Acts, 257; place of writing the
Epistle, 259; date of the Epistle
,259;mytruechild63.
Tychicus, 286.
U
Unbelieving, to the, nothing is pure
,269.
Uncorruptness, in doctrine showing, 274.
Ungodliness, denying, 277.
Unprofitable and vain, 286.
W
Wanting, set in order the things
that are, 263.
Washing of regeneration, 283.
Well-pleasing, to be, to masters
, 275.
Wife. the husband of one, 264.
Women, instructions to elderly
, 272.
World, in this present, 278.
Y
Young women, instructions to, 272.
Younger men, instructions to, 274.
Z
Zealous of good works, 279.
Zenas, set, forward, 287.
INDEX TO COMMENTARY ON PHILEMON

L
A
Apphia, our sister, 295.
Archippus, our fellow soldier, 295.
Aristarchus, 302.
Love, I had much comfort in thy,

297.
Luke, my fellow worker, 303.
Brother, here used as marked emphasis of affection, 297; a, beloved, 299.
C
Christian religion, the, does not
destroy the relation regulated by
civil law, 298.
Church in thy house, to the, 295.
Civil law imposed upon him, he required Onesimus to do what the,
299.
D
Demas, 303.
Devotion, habitual, of Paul's spirit,
296.
E
Epaphras, my fellow prisoner, 302.
Epistle, this, introduces us to the
household of Philemon, 293.
F
Fellowship, the, of the saints, 297.
Flesh, in the, and in the Lord, 300.
"For ever, " is a word used for
eternal, 299.
Grace is the unmerited favor of
God, 296.
H
Hearing of thy love, 296.
Heart, that is my own, 298.
Helper, Onesimus was Paul's, 299.
Home, we have here a quiet Christian in the early days of the
church, 296.
Human slavery, effect of the gospel on, 293.
3
Joy, let me have, of thee, in the
lord, 301.
Kept, whom I fain would have
, 298.
Mark, and so does, 302.

0
Onesimus, a letter of commendation of, 293; I beseech for, whom
I have begotten in my bonds
, 298; Paul did not ask, to surrender his right, 299.
Owest thee, if he, put that to my
account, 300.
p
Partner, if thou countest as a, receive him as myself, 300.
Paul, a prisoner of Christ Jesus
,295;Iwritehmyon
hand, I will repay it, 300.
Philemon, our beloved fellow
worker, 295; often refreshed the
saints, 297; Paul had been instrumental in converting, 297; to
me thou owest thine own self besides, 301; having confidence in
thine own obedience, 301.
Piety, the gospel impresses of
showing, at home, 296.
Prayers, and gratitude are blended
together, 296; the efficiency ascribed to, 301.
Prepare for me a lodging, 301.
Profitable, but now is, to thee and
to me, 298.
R
Refreshed, the hearts of saints
, through thee, 297.
S
Servant, no longer as a, but more
than a, 299.
U
Unprofitable, who was once, but
now is profitable to thee and to
me, 298.
Whom I have sent back in his own
person, 298.
Wronged, if he hath, thee, put that
to my account, 300.

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CHURCH OF CHRIST

1223 E. DANA AVE.

New Testament Epistles

INTRODUCTION TO THE FIRST THESSALONIAN EPISTLE

COMMENTARY ON THE FIRST EPISTLE TO

1 Paul,--There was no need to add "apostle" to the name of

thy was then old enough to be instructed in the way of the

1:1.] FIRST THESSALONIANS 15

1:3-5.] FIRST THESSALONIANS 17

in word only, for it was conveyed in human speech, even

1:6.] FIRST THESSALONIANS 19

counterbalanced all the afflictions which they suffered from

1:8, 9.] FIRST THESSALONIANS 21

dained them. God intends his message to be conveyed to men

COMMENTARY ON [1:9, 10.

a living and true God,--The God to whom they had now

1:10 to 2:2.] FIRST THESSALONIANS 23

good tidings: and so elsewhere; see marginal note on Mt. 4. 23

1 For yourselves, brethren, know our entering in unto you

we waxed bold in our God to speak unto you the gospel of

2:4.] FIRST THESSALONIANS 25

others is an ungodly thing. Such men give ground to slander

2:4-8.] FIRST THESSALONIANS

words of flattery, as ye know, nor a cloak of covetousness, God is witness

2:10, 11.] FIRST THESSALONIANS 29

no cause or ground of blame to anyone. [That no charge

of duty. There are times when it becomes necessary for the

13 And for this cause we also thank God without ceasing

2:13.] FIRST THESSALONIANS 31

even the word of God,--They did not receive his teaching

32 COMMENTARY ON [2:13, 14.

tivities and its boundless increase. It is compared with fire

2:14-16.] FIRST THESSALONIANS 33

34 COMMENTARY ON [2:16, 17.

by circumcision and adoption into the Jewish commonwealth

2:17-19.] FIRST THESSALONIANS 35

This is an elegant and touching expression used to denote

36 COMMENTARY ON [2:20 to 3:2.

even as ye also are ours, in the day of our Lord Jesus." (2

1 Wherefore when we could no longer forbear, we thought

3:2, 3.] FIRST THESSALONIANS 37

with the strength of his love for them. He mentions this as if

excited them and they felt discouraged and disheartened that

3:5, 6.] FIRST THESSALONIANS 39

longer restrain his anxiety about the effect of his sufferings on

denotes just now. Timothy's return had been anxiously

3:8-10.] FIRST THESSALONIANS 41

ter, and entire in the discharge of the duties allotted to his

3:12, 13.] FIRST THESSALONIANS 43

12 and the Lord make you to increase and abound in love

1 Finally--[This does not imply that the letter was drawing

4:1-3.] FIRST THESSALONIANS 45

even as ye do walk,-- This he adds lest they should be

in many cases from former unchaste habits. The temptations

4:5, 6.] FIRST THESSALONIANS 47

them up in the lusts of their hearts unto uncleanness, that

holds out no hope to them. Men and women of the present

4:8, 9.] FIRST THESSALONIANS 49

9 But concerning love of the brethren ye have no need that

50 COMMENTARY ON [4:9, 10.