Bible Commentaries

Expressly (ρητως — rētōs). Late adverb, here alone in N.T., from verbal adjective ρητος — rētos (from root ρεω — reō). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts 1:16) or to some Christian utterance (2 Thessalonians 2:2; 1 Corinthians 14:1.) we do not know. Parry recalls the words of Jesus in Matthew 24:10, Matthew 24:24.

In later times (εν υστεροις καιροις — en husterois kairois). Old adjective (Matthew 21:31) usually as adverb, υστερον — husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger).

Some shall fall away (αποστησονται τινες — apostēsontai tines). Future middle of απιστημι — aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8).

From the faith (της πιστεως — tēs pisteōs). Ablative case (separation). Not creed, but faith in God through Christ.

Giving heed (προσεχοντες — prosechontes). Supply τον νουν — ton noun (the mind) as in 1 Timothy 3:8.

Seducing spirits (πνευμασιν πλανοις — pneumasin planois). Old adjective (πλανη — planē wandering), here active sense (deceiving). As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics.

Doctrines of devils (διδασκαλιαις δαιμονιων — didaskaliais daimoniōn). “Teachings of δαιμονς — daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20.

Through the hypocrisy of men that speak lies (εν υποκρισει πσευδολογων — en hupokrisei pseudologōn). For υποκρισις — hupokrisis see note on Galatians 2:13. Πσευδολογος — Pseudologos (πσευδησ λεγω — pseudēsκεκαυστηριασμενων την ιδιαν συνειδησιν — legō) Koiné{[28928]}š word from Aristophanes on. Here only in N.T. “A good classical word for liars on a large scale” (Parry).

Branded in their own conscience as with a hot iron (συνειδησιν — kekaustēriasmenōn tēn idian suneidēsin). Accusative case καυστηριαζω — suneidēsin retained with the perfect passive participle of πσευδολογων — kaustēriazō a rare verb only here and once in Strabo. Branded with the mark of Satan (2 Timothy 2:26) as Paul was with the marks of Christ (Galatians 6:17). Agreeing in case with pseudologōn f0).

Forbidding to marry (κωλυοντων γαμειν — kōluontōn gamein). Present active participle of common verb κωλυω — kōluō to hinder, genitive case agreeing with πσευδολογων — pseudologōn See note on Colossians 2:16, Colossians 2:21., where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In 1 Corinthians 7 Paul does not condemn marriage.

To abstain from meats (απεχεσται βρωματων — apechesthai brōmatōn). Infinitive dependent, not on κωλυοντων — kōluontōn but on the positive idea κελευοντων — keleuontōn (implied, not expressed). Ablative case of βρωματων — brōmatōn after απεχεσται — apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism.

Which God created (α ο τεος εκτισεν — ha ho theos ektisen). First active indicative of κτιζω — ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25.

To be received (εις μεταλημπσιν — eis metalēmpsin). “For reception.” Old word, only here in N.T.

By them that believe and know (τοις πιστοις και επεγνωκοσι — tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω — epiginōskō), a Pauline use of the word (Colossians 1:6).

Creature (κτισμα — ktisma). Late word from κτιζω — ktizō result of creating. See Genesis 1:31; Mark 7:15; Romans 14:14 for the idea stated.

To be rejected (αποβλητον — apoblēton). Old verbal adjective in passive sense from αποβαλλω — apoballō to throw away, here only in N.T.

If it be received (λαμβανομενον — lambanomenon). “Being received.” Present passive participle of λαμβανω — lambanō in conditional sense, “with thanksgiving.”

It is sanctified (αγιαζεται — hagiazetai). Present passive indicative of αγιαζω — hagiazō here “rendered holy” rather than “declared holy.” Cf. 1 Timothy 4:4.

Through the word of God and prayers (δια λογου τεου και εντευχεως — dia logou theou kai enteuxeōs). See note on 1 Timothy 2:1 for εντευχις — enteuxis Paul seems to refer to Genesis 1. It is almost a hendiadys “by the use of Scripture in prayer.”

If thou put the brethren in mind of these things (ταυτα υποτιτεμενος τοις αδελποις — tauta hupotithemenos tois adelphois). Present middle participle of υποτιτημι — hupotithēmi to place under, to suggest, old and common verb, here only in N.T., “suggesting these things to the brethren.”

Thou shalt be a good minister of Christ Jesus (καλος εσηι διακονος Χριστου Ιησου — kalos esēi diakonos Christou Iēsou). This beautiful phrase covers one‘s whole service for Christ (1 Timothy 3:1-7).

Nourished in (εντρεπομενος — entrephomenos). Present passive participle of εντρεπω — entrephō old verb, to nourish in, used by Plato of “nourished in the laws,” here only in the N.T.

The words of the faith (τοις λογοις της πιστεως — tois logois tēs pisteōs). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God.

Which thou hast followed (ηι παρηκολουτηκας — hēi parēkolouthēkas). Perfect active indicative of παρακολουτεω — parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι — hēi (which).

Refuse (παραιτου — paraitou). Present middle imperative second person singular of παραιτεω — paraiteō old verb, to ask of one and then to beg off from one as in Luke 14:18.; Acts 25:11; 1 Timothy 4:7; 1 Timothy 5:11; Titus 3:10; 2 Timothy 2:23.

Profane (βεβηλους — bebēlous). See note on 2 Timothy 1:9.

Old wives‘ fables (γραωδεις μυτους — graōdeis muthous). On μυτος — muthos see note on 2 Timothy 1:4. Γραωδεις — Graōdeis late word (Strabo, Galen) from γραυς — graus old woman, and ειδος — eidos (look, appearance). Such as old women tell to children like the Gnostic aeons.

Exercise thyself (γυμναζε σεαυτον — gumnaze seauton). Present active imperative of γυμναζω — gumnazō originally to exercise naked (γυμνος — gumnos). Old and common verb, but in N.T. only here and Hebrews 5:14; Hebrews 12:11.

Bodily exercise (η σωματικη γυμνασια — hē sōmatikē gumnasia). Γυμνασια — Gumnasia (from γυμναζω — gumnazō), also a common old word, here only in N.T. So also σωματικη — sōmatikē (from σωμα — sōma body) in N.T. only here and Luke 3:22.

Profitable (ωπελιμος — ōphelimos). Another old word (from ωπελεω — ōpheleō to help, to profit), in N.T. only here, Titus 3:8; 2 Timothy 3:16.

For a little (προς ολιγον — pros oligon). “For little.” Probably extent in contrast to προς παντα — pros panta (for all things), though in James 4:14 it is time “for a little while.”

Which now is (της νυν — tēs nun). “The now life.”

Of that which is to come (της μελλουσης — tēs mellousēs). “Of the coming (future) life.”

See note on 1 Timothy 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there.

To this end (εις τουτο — eis touto). The godliness (ευσεβεια — eusebeia) of 1 Timothy 4:8. See 2 Corinthians 6:10 as Paul‘s own commentary.

We labour (κοπιωμεν — kopiōmen Colossians 1:29) and strive (και αγωνιζομετα — kai agōnizometha Colossians 1:29). Both Pauline words.

Because we have set our hope (οτι ελπικαμεν — hoti elpikamen). Perfect active indicative of ελπιζω — elpizō (Romans 15:12).

Saviour of all men (σωτηρ παντων αντρωπων — sōtēr pantōn anthrōpōn). See note on 1 Timothy 1:1 for σωτηρ — sōtēr applied to God as here. Not that all men “are saved” in the full sense, but God gives life (1 Timothy 6:13) to all (Acts 17:28).

Specially of them that believe (μαλιστα πιστων — malista pistōn). Making a distinction in the kinds of salvation meant. “While God is potentially Saviour of all, He is actually Saviour of the πιστοι — pistoi ” (White). So Jesus is termed “Saviour of the World” (John 4:42). Cf. Galatians 6:10.

Despise (καταπρονειτω — kataphroneitō). Imperative active third singular of καταπρονεω — kataphroneō old verb, to think down on, to despise (Romans 2:4).

Thy youth (σου της νεοτητος — sou tēs neotētos). Genitive case of old word (from νεος — neos) as in Mark 10:20.

Be thou (γινου — ginou). Present middle imperative of γινομαι — ginomai “Keep on becoming thou.”

An ensample (τυπος — tupos). Old word from τυπτω — tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7).

To them that believe (των πιστων — tōn pistōn). Objective genitive.

In word (εν λογωι — en logōi). In conversation as well as in public speech.

In manner of life (εν αναστροπηι — en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22).

In purity (εν αγνειαι — en hagneiāi). Old word from αγνευω — hagneuō (αγνος — hagnos). Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T.

Till I come (εως ερχομαι — heōs erchomai). “While I am coming” (present indicative with εως — heōs), not “till I come” (εως ελτω — heōs elthō).

Give heed (προσεχε — proseche). Present active imperative, supply τον νουν — ton noun “keep on putting thy mind on.”

The reading (τηι αναγνωσει — tēi anagnōsei). Old word from αναγινωσκω — anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded.

To exhortation (τηι παρακλησει — tēi paraklēsei), to teaching (τηι διδασκαλιαι — tēi didaskaliāi). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today.

Neglect not (μη αμελει — mē amelei). Present active imperative in prohibition of αμελεω — ameleō old verb, rare in N.T. (Matthew 22:5; 1 Timothy 4:14; Hebrews 2:3; Hebrews 8:9). From αμελης — amelēs (α — a privative and μελει — melei not to care). Use with genitive.

The gift that is in thee (του εν σοι χαρισματος — tou en soi charismatos). Late word of result from χαριζομαι — charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6.

By prophecy (δια προπητειας — dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy.

With the laying on of the hands of the presbytery (μετα επιτεσεως των χειρων του πρεσβυτεριου — meta epitheseōs tōn cheirōn tou presbuteriou). In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis (φρομ επιτιτημι — from epitithēmi to lay upon) is an old word, in lxx, etc. In the N.T. we find it only here, 2 Timothy 1:16; Acts 8:18; Hebrews 6:2, but the verb επιτιτημι — epitithēmi with τας χειρας — tas cheiras more frequently (Acts 6:6 of the deacons; Acts 8:19; Acts 13:3; 1 Timothy 5:22, etc.). Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.).

Be diligent in these things (ταυτα μελετα — tauta meleta). Old verb from μελετη — meletē (care, practice), present active imperative, “keep on practising these things.” In N.T. only here and Acts 4:25.

Give thyself wholly to them (εν τουτοις ιστι — en toutois isthi). Present imperative second person singular of ειμι — eimi “keep on in these things.” Note five uses of εν — en in 1 Timothy 4:12 and three datives in 1 Timothy 4:14. Plutarch (Pomp. 656 B) says Caesar was εν τουτοις — en toutois (“in these things”). It is like our “up to his ears” in work (ιν μεδιας ρες — in medias res) and sticking to his task.

Thy progress (σου η προκοπη — sou hē prokopē). Koiné{[28928]}š word from προκοπτω — prokoptō to cut forward, to blaze the way, in N.T. only here and Philemon 1:12, Philemon 1:25. Paul‘s concern (purpose, ινα — hina and present subjunctive ηι — ēi of ειμι — eimi) is that Timothy‘s “progress” may be “manifest to all.” It is inspiring to see a young preacher grow for then the church will grow with him.

Take heed to thyself (επεχε σεαυτωι — epeche seautōi). Present active imperative of old verb επεχω — epechō to hold upon (Philemon 2:1, Philemon 2:16), but here τον νουν — ton noun (the mind) must be supplied as in Acts 3:5 and as is common with προσεχω — prosechō With dative case σεαυτωι — seautōi “Keep on paying attention to thyself.” Some young preachers are careless about their health and habits. Some are too finical.

And to the teaching (και τηι διδασκαλιαι — kai tēi didaskaliāi). This is important also.

Continue in these things (επιμενε αυτοις — epimene autois). Present active imperative of επιμενω — epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry).

Thou shalt save (σωσεις — sōseis). Future active of σωζω — sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9.