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But reject profane and old women's fables; and exercise 8 thyself to godliness: for bodily exercise profiteth little; but

godliness is profitable for all things*, having promise' of 9 the life which now is, and of that which is to come. These 10 are true words, and worthy to be received by all. For on

this account we both labour and suffer reproach, because we trust in the living God, who is a preserver3 of all men, 11 but especially of those who believe. These things give in charge and teach.


Let no man despise thy youth: but be thou an example to the believers, in, discourse, in behaviour, in love*, in 13 faith, in purity". Till I come, give attention to reading, 14 to exhortation, to teaching. Neglect not the gift that is in

thee, which was given thee by prophecy, with the putting 15 on of the hands of the elders. Meditate on these things;

give thyself wholly to them; that thy progress may appear 16 to all: take heed to thyself, and to thy teaching; continue in them for by doing this thou wilt save both thyself, and those that hear thee.


CH. V. Rebuke not an elder, but exhort him as a father; and 2 the younger men as brethren: the elder women as mothers; the younger, as sisters, with all purity.



Support widows that are widows indeed. But if any 4 widow have children or grand-children, let them learn in the first place to treat their own family piously, and to requite their progenitors; for this is acceptable before God. 5 Now she that is a widow indeed, and left alone, hopeth in God, and continueth in supplications and prayers night and 6 day: but she who rioteth in pleasure, is dead while she 7 liveth. These things also give in charge; that they may be

1 promises, Mss. ⚫ labour and strive, Mss. 3 the Saviour, N. See Macknight. 4 in love, in spirit, in faith, R. T. 5 Or, in chastity. 7 Gr. Honour. good and acceptable, R. T.

Or, chastity.


* Or, bodily exercise is profitable for a short time only, but godliness is prefitable for all time, &c. See Wakefield and Rosenmuller.

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8 blameless. But if any provide not for his own, and espe-
cially for those of his own household, he denieth' the faith,
and is worse than an unbeliever.

9 Let not a widow be taken into the number* of deaconesses under sixty years old, having been the wife of one hus10 band, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the feet of the saints, if she have relieved the afflicted, 11 if she have diligently followed every good work. But reject younger widows; for when they grow weary of the 12 restraints of Christ, they desire to marry; and are blameable, because they have laid aside their first resolution + : 13 and at the same time they learn to be idle also, going about

from house to house: and not idle only, but tattlers also, 14 and busy-bodies, speaking what they ought not. I will therefore that the younger widows marry, bear children, guide their family, give no occasion to the adversary of 15 speaking reproachfully. For some ‡ have already turned 16 aside after Satan. If any man or woman who believeth have widows, let such relieve them, and let not the church be burthened; that it may relieve those who are widows indeed.

Let the elders who preside well, be counted worthy of double reward2; especially those who labour in the word3 18 and in teaching: for the scripture saith, "Thou shalt not muzzle the ox that is treading out the corn." And, “The 19 labourer is worthy of his hire." Against an elder receive not an accusation, but before two or three witnesses.


Or, he hath denied. 2 Gr. honour. 3 in preaching, Macknight.

* Or, Let not a widow be registered, i.e. to be supported at the public expense. But the other is more probable. See Benson.

+ See Wakefield. The Primate's version is, " But reject the younger widows; for when they become inordinate against Christ, they desire to marry; having condemnation, because they have cast off their first faith.”

some women, N. To turn aside after Satan is to apostatize from the Christian faith. See chap. i. 20.

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20 Those who sin rebuke before all, that others also may 21 fear. I charge thee in the presence of God, and of [the Lord] Jesus Christ, and of the chosen messengers *, that thou observe these things without prejudice', doing nothing by partiality.


Put thine hands hastily on no man; and partake not in 23 the sins of others. Keep thyself pure. (Drink no longer water; but use a little wine, because of thy stomach and 24 thy frequent infirmities.) The sins of some men are mani

fest beforehand, going before to judgement3: but some men 25 they follow after. In like manner, the good works also of some are manifest beforehand; and those works that are otherwise cannot be hidden.

CH. VI. Let as many servants as are under the yoke *, count their own masters worthy of all honour; that the name of 2 God, and his doctrine, be not evil spoken of. And let not those that have believing masters despise them, because they are brethren: but let them serve the more willingly, because those who partake of the benefit are believing 3 and beloved. These things teach and exhort. If any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, and to the doctrine which is according 4 to godliness, he is lifted up with vanity, knowing nothing, but doting about questions and strifes of words; whence

"preferring one man before another," N. See Wakefield. • Or, unadvisedly, N. m. 3 Or, leading before to a judgement. Or, slaves, N. m. 5 Gr. accede not.

chosen messengers, i. e. the apostles of Christ, who were chosen to bear testimony to his resurrection. Acts i. 2. q. d. I charge you as in the presence of God your creator and judge, of Christ your master and chief, and of the apostles of Jesus, whose example you are to follow, &c. Abp. Newcome, with the public version, renders the words, "the elect angels," and some suppose an allusion to the court of heaven, as analogous to the Persian court. See Benson and Priestley. But the former interpretation best suits the connexion. If it be objected that Timothy was not actually in the presence of the apostles, it may be replied, that the apostle's language does not necessarily imply this. Nor can it be proved that he was in the presence of the elect angels, whoever may be the persons intended.

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cometh envy, contention, evil-speakings, wicked surmisings, 5 perverse disputings among men of corrupt minds, and destitute of the truth, supposing that godliness is gain: [from 6 such withdraw thyself.] But godliness with contentment is 7. great gain. For we brought nothing into this world; and it 8 is certain that we can carry nothing out. And, having food 9 and raiment, let us be content with these. But they that would be rich, fall into temptation, and a snare, and into many foolish and hurtful desires, which drown men in 10 destruction and perdition. For the love of money is the root of all evil: which while some covet, they have erred from the faith, and have pierced themselves through with many sorrows.



But, O man of God, do thou flee these things; and follow after righteousness, godliness, faith, love, patience, meek12 ness. Contend the good contest of faith; lay hold on everlasting life, to which thou hast been 3 called, and hast con13 fessed a good confession before many witnesses. I charge thee in the sight of God, who giveth life to all, and in thesight of Christ Jesus, who before Pontius Pilate witnessed 14 a good confession, that thou keep this commandment, so as to be without spot, and unrebukeable, till the appearance 15 of our Lord Jesus Christ; which in its proper time He will

show, who is the blessed and only Potentate, the King of 16 kings, and Lord of lords; who only hath immortality, dwelling in that light which none can approach to°; whom no man hath seen, or can see: to whom be everlasting ho nour and dominion. Amen.


Charge the rich in this world', not to be high-minded, nor to trust in uncertain riches, but in the living God, 18 who richly giveth us all things to enjoy; to do good, to be

1 "inconsiderate," N.

3 hast also

Or, plunge men into, Macknight. been, R. T. 4 Or, and with respect to which thou madest the honourable confession. "happy," N. 6 Or, in light inaccessible. 7 Or, in the present age, i.e. under the gospel dispensation. 8 Gr. the uncertainty of


rich in good works, ready to distribute, willing to bestow; 19 treasuring up for themselves a good foundation against the time to come, that they may lay hold on the true life1.

O Timothy, keep that doctrine which is committed to thy trust, avoiding profane emptiness of speech, and opposi21 tions of knowledge falsely so called3: which some professing, have erred concerning the faith. The favour of God be with thee.*


1 eternal life, R.T. i. 6,7." Newcome.

2 Or, and empty words, N. m.

3" See Col. ii. 8;

* Amen. R.T. and N. The first to Timothy was written from Laodicea, which is the metropolis of Phrygia Pacatiana. R. T. According to Lardner, this epistle was written from Macedonia in the beginning of A. D. 56.

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