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Bible Commentaries
International Critical Commentary NT International Critical
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on 1 Timothy 6". International Critical Commentary NT. https://www.studylight.org/commentaries/eng/icc/1-timothy-6.html. 1896-1924.
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on 1 Timothy 6". International Critical Commentary NT. https://www.studylight.org/
Whole Bible (49)New Testament (19)Individual Books (13)
Verses 1-99
6:1, 2. The relation of slaves to their masters.
Paraphrase. This duty of proper respect holds good also of the relation of slaves to their masters. Some slaves will have heathen masters who make their life a burden to them; yet teach them to show all respect to such, lest the name of God and our teaching should be brought into disrepute. Others will have Christian masters: let such not fail in due respect, on the pretext that Christianity treats them and their masters as brothers; nay, let them serve them all the better on the very ground that those who share the good service are Christians and so dear to themselves.
Cf. 1 Corinthians 7:21, Ephesians 6:5, Colossians 3:22, Philemon 1:10-17, Titus 2:9, Titus 2:10, Titus 2:1 P 2:18-25 (perhaps known to our author). Didache, 4, 11; Ign. ad Polyc. 4 (apparently based on thisâá¼Î»Î»á½° μηδὲ αá½Ïοὶ ÏÏ ÏιοÏÏθÏÏαν,�Canon 63; Can. Apost. 81; Apost. Const. iv. 12, viii. 31.
The treatment here points to an early date. No question is raised about using Church funds for emancipation (as in Ignatius), or of the relation of a slave who was to be baptized (Eg. C.O.; Hipp. Can.; Ap. Const.) or to be ordained (Can. Apost.) to his master. The writer has only to deal with the danger of Christian liberty and brotherhood being abused; cf. 2:2 note, Galatians 3:28, 1 Corinthians 11:2-16, and especially 1 P 2:11-18 (with Hortâs notes). He meets it by laying stress on the respect due to all social positions (cf. 5:3, 17, 1 P 2:17 ÏάνÏÎ±Ï ÏιμήÏαÏε), and on the higher law of love which binds Christians; cf. Galatians 5:13 διὰ Ïá¿Ï�Ep. 47, âunus omnium parens mundus estâ (= á½ Ïι�Roman Society from Nero, p. 117; Harnack, Expansion of Christianity, 1. pp. 208-11 (Eng. tr.): and of the power of slaves to confer not only service and duty, but freewill benefits upon their masters, Seneca, De Benefic. iii. 18-22.
1. á½Ïὸ Î¶Ï Î³Ïν] perhaps not applied here to all slaves, but only to such as being under heathen masters feel their slavery as a yoke:cf. 1 P 2:18; Apost. Const. iv. 12; Hippol. Can. 63, âsi est heri idololatræ servus.â
ἵνα μὴ Ïὸ á½Î½Î¿Î¼Î± κ.Ï.λ.] from Isaiah 52:5 (of the heathen), quoted by St. Paul, Romans 2:24. Notice the higher effect of such conduct in Titus 2:10 ἵνα Ïὴν διδαÏκαλίαν κοÏμῶÏιν.
2. á½ Ïι�: the reason for καÏαÏÏονείÏÏÏαν, not for μὴ καÏαÏ.: cf. Proverbs 23:22 μὴ καÏαÏÏÏνει á½ Ïι γεγήÏακÎν ÏÎ¿Ï á¼¡ μὴÏηÏ.
á½ Ïι . . .�] The punctuation of these words and the exact reference of each word are uncertain, but the balance of the sentence seems to show that á½ Ïι ÏιÏÏοί εἰÏι takes up ÏιÏÏοÏÏ and is parallel to á½ Ïι�W.-H. (mg.) punctuate�
á¼Î½ÏιλαμβανÏμενοι] taking part in. It might either be âtaking part in conferringâ or âtaking part in receivingâ (cf. Mart. Polyc. 15, εá½ÏδίαÏ�
Ïá¿Ï εá½ÎµÏγεÏίαÏ] possibly âthe divine εá½ÎµÏγεÏία, â âthe unspeakable giftâ of 2 Corinthians 9:15 âthose who share the blessing of redemption.â Cf. Clem. Alex. Protrept. 111. 1, á¼Î¸Ïει Ïὴν θείαν εá½ÎµÏγεÏίαν: 112. 1, ὠδιδάÏÎºÎ±Î»Î¿Ï á½ ÏληÏÏÏÎ±Ï Ïá½° ÏάνÏα . . . Î´Î·Î¼Î¹Î¿Ï Ïγίᾳ, ÏÏÏηÏίᾳ, εá½ÎµÏγεÏίᾳ, νομοθεÏίᾳ: Liturg. Jacobi ap. Brightman, L. E. and W., p. 41, ἸηÏοῦν ΧÏιÏÏὸν ÏÏÏá¿Ïα καὶ Î»Ï ÏÏÏÏην καὶ εá½ÎµÏγÎÏην. Compare the frequent application of it in the Papyri to the εá½ÎµÏγεÏία of an Emperor to his people (M.M. s.v.); and for the ground of the appeal 1 P 3:7�
Perhaps more probably âthe human kindness,â not of the masters (Chrys. Thdt. Pelagius, von Soden, Dibelius)âas this is scarcely implied in the contextâbut of the slaves as shown by their better service (Hofmann, Wohlenberg, Field, etc.). Seneca, in a noble passage, de Beneficiis, iii. 18-21, discusses the question whether a slave can confer a beneficium on a master, and decides that he can: âquidquid est quod servilis officii formulam excedit, quod non ex imperio sed ex voluntate præstatur, beneficium est.â The Christian writer assumes it without discussion. Yet even if this is the central meaning, the thought of the divine εá½ÎµÏγεÏία may lie in the background: cf. Ep. Diogn. x. 6, á½ ÏÏÎ¹Ï . . . á¼Î½ á¾§ κÏείÏÏÏν á¼ÏÏὶν á¼ÏεÏον Ïῶν á¼Î»Î±ÏÏÎ¿Ï Î¼ÎνÏν εá½ÎµÏγεÏεá¿Î½ á¼Î¸Îλει, . . . Î¸Îµá½¸Ï Î³Î¯Î½ÎµÏαι Ïῶν λαμβανÏνÏÏν, οá½ÏÎ¿Ï Î¼Î¹Î¼Î·ÏÎ®Ï á¼ÏÏι Îεοῦ.
á¼Î³Î±ÏηÏοί] they share their faith and have become belovedâno longer fearedâby themselves: perhaps also with the suggestion âbeloved of God.â
3-21. Conclusion. Final warning and exhortation, returning to the thought and often to the very words of 1:3-20; but there the stress was on the character of the teaching, here on the character of the teachers. Two contrasts underlie the whole: (a) The faithful and unfaithful teacher: the latter loving novelty and controversy, with his eye set on material gain; the former pursuing spiritual aims, loyal to the teaching he has received, with his eye set on the coming of the Lord and on the life eternal. (b) The true and false attitude to riches: the desire for wealth, the source of all evil and the ruin of teachers; the true use of wealth leading to a wealth of good deeds here and eternal life hereafter.
The âwords of the Lord Jesus Christâ3 form the standard for the teaching, and His words about contentment and the danger of the desire of riches (Matthew 6:24-34, Mark 10:23-25, Luke 12:15-21, Luke 16:19-31) may lie at the back of the second contrast, though there is not sufficient verbal similarity to prove a literary dependence.
3-10. Paraphrase. I go back to the warning with which I began. If any teacher sets himself up to teach novel doctrines and does not loyally adhere to sound wordsâI mean words that come from the Lord Jesus Christ Himselfâand to the teaching which is true to real religion, such an oneâs head has been turned: he has no real knowledge: he is like a delirious patient feverishly excited over this small point and that, fighting with words as his only weapons; and the result is envy, strife, abuse of other teachers, ill-natured suspicions, incessant friction between men whose minds have been confused and who have been deprived of the truth they once knew; they have come to think of religion wholly as a source of gain. Aye, and religion is a source of true gain, if combined with a contented spirit: and we ought to be contented, for we can carry nothing with us when we leave the world, and that is why we brought nothing with us when we came into it. Nay, if we have food for our lifetime and a shelter and clothing, that will be enough for us. Whereas those who set their heart on becoming rich fall into temptations, into dangerous positions, into many desires which are foolish and worse than foolish, fatal, for they lead men to shipwreck and plunge them into death and destruction. For the love of money is proverbially the root from which the whole host of evils springs: and already some teachers through their craving for money have wandered from the safe path of the faith and have fallen pierced through with many a pang and many a sorrow.
3. á¼ÏεÏοδιδ.] 1:3 note. ÏÏοÏÎÏÏεÏαι applies himself to; cf. Epict. iv. 11. 24, ÏÏοÏελθεá¿Î½ ÏιλοÏοÏίᾳ (Dibelius); but the present tense implies constant application and approach to the words of a living and speaking master, and for one already a teacher some word denoting âabiding inâ would be more natural. Hence Bentley conj. ÏÏοÏÎÏει from 1:4, and Tischendorf reads ÏÏοÏÎÏεÏαι; cf. Introd. p. xxxvii. Was the original reading ÏÏοÏÎÏει Ïοá¿Ï?
Ïοá¿Ï Ïοῦ ÎºÏ ÏÎ¯Î¿Ï ] possibly the teaching about the Lord, cf. II 1:8, but more probably âthe teaching of the Lord.â There is possibly an allusion to some collection of His sayings, cf. 5:18 note, Acts 20:35.
ÏεÏÏÏÏÏαι] 3:6 note. νοÏῶν suggested by á½Î³Î¹Î±Î¯Î½. λÏγοι: he is not yet dead (5:6) but is in a dangerous state, on the way to death 9; cf. Plut. de Laud. propr. p. 546 f. Ïοá¿Ï ÏεÏá½¶ δÏξαν νοÏοῦÏι(Wetstein), Chrys. de Sacerd. iv. 3, á½ Ïαν ÏεÏá½¶ δÏγμαÏα νοÏῠἡ ÏÏ Ïá½´ Ïá½° νÏθα. ζηÏήÏειÏ, cf. 1:4 note. λογομαÏÎ¯Î±Ï (cf. II 2:14) hair-splittingâfights in which words are the weapons and perhaps also the object; there is no reality behind them.
á¼Î¾ ὧν γίνεÏαι] for the singular cf. 1:20, II 2:18; Moulton, Gr. i. p. 58. For a similar formula cf. Didache, c. 3, §§ 2, 3, 4, 5, á¼Îº Î³á½°Ï ÏοÏÏÏν á¼ÏάνÏÏν γεννῶνÏαι ÏÏνοι . . . μοιÏεá¿Î±Î¹ . . . εἰÌδÏλολαÏÏία . . . κλοÏαί . . . βλαÏÏημίαι, which suggests that we should here read γεννᾶÏαι or γεννῶνÏαι with D d g m62.
βλαÏÏημίαι] not here of God, but of their rival teachers. á½ÏÏν. ÏονηÏαί, cf. Ecclus 3:24 á½ÏÏνοια ÏονηÏá½° ὠλίÏθηÏε Î´Î¹Î¬Î½Î¿Î¯Î±Ï Î±á½Ïῶν.
5. διαÏαÏαÏÏιβαί] (âconflictationes,â Vulg.) persistent collisions; cf. Polyb. ii. p. 172, Ïá½° μὲν οá½Î½ καÏá½° ÎαÏÏÎ·Î´Î¿Î½Î¯Î¿Ï Ï ÎºÎ±á½¶ ΡÌÏÎ¼Î±Î¯Î¿Ï Ï á¼Î½ á½ÏοÏÎ¯Î±Î¹Ï á¼¦Î½ ÏÏὸÏ�
διεÏθ. Ïὸν νοῦν] cf. II 3:8, Titus 1:15; ÏοÏιÏμÏν, cf. 5:17, 18, II 2:6, Titus 1:11, and (Wetstein) Seneca, Ep. 108, âqui philosophiam velut aliquod artificium venale didicerunt.â All the following truths can be illustrated almost verbally from classical writers (cf. Wetstein throughout), and they suggest a conscious modelling on the best Greek teaching.
6. αá½ÏαÏκείαÏ] âsufficientia,â Vulg.; âquod sufficit,â Aug.; but the meaning is probably not, âif he has sufficientâ (which is stated in 8), but âif combined with contentmentâ; cf. Philippians 4:11, Proverbs 13:11, á½ ÏÏ Î½Î¬Î³Ïν á¼Î±Ï Ïá¿· μεÏʼ εá½ÏÎµÎ²ÎµÎ¹Î±Ï ÏÎ»Î·Î¸Ï Î½Î¸Î®ÏεÏαι: Ps. Sol v 18-20, Pirke Aboth iv. 3. âWho is rich? He that is contented with his lot.â
âThe training of a Jewish Rabbi might be even more exacting. This is the path of the Torah. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shall sleep upon the ground and live a life of trouble while thou toilest in the Torah. If thou doest this, happy shalt thou be, and it shall be well with thee: happy shalt thou be in this world and it shall be well with thee in the world to come.â Pirke Aboth iv. 4 (Abrahams, Studies in Pharisaism and the Gospels, c. xiv.).
ÏοÏιÏÎ¼á½¸Ï Î¼ÎγαÏ] cf. 4:8: not only because it makes him happy with the little that he has; cf.
âContentment is a constant feast,
Heâs richest who requires the leastâ (Barnes),
but because he is able to enjoy all Godâs gifts as gifts to himself; cf. Proverbs 17:6a, Ïοῦ ÏιÏÏοῦ á½ Î»Î¿Ï á½ ÎºÏÏÎ¼Î¿Ï Ïῶν ÏÏημάÏÏν: Tob 4:21, 1 Corinthians 3:23 ÏάνÏα á½Î¼á¿¶Î½. OGIS. 38314 οὠμÏνον κÏá¿Ïιν βεβαιοÏάÏην�Meditations, Century 1.
7. Perhaps based on Job 1:21 Îá½Ïá½¸Ï Î³Ï Î¼Î½á½¸Ï á¼Î¾á¿Î»Î¸Î¿Î½ á¼Îº ÎºÎ¿Î¹Î»Î¯Î±Ï Î¼Î·ÏÏÏÏ Î¼Î¿Ï Â· Î³Ï Î¼Î½á½¸Ï ÎºÎ±á½¶ï¿½de off. Vict., p. 256. 12, Ïὸν μηδὲν Îµá¼°Ï ÎºÏÏμον�Ep. 102, ânon licet plus efferre quam intulerisâ; Ovid, Trist. v. 14. 12, âNil feret ad manes divitis umbra suosâ (Wetstein). á¼Î¾ÎµÎ½ÎµÎ³ÎºÎµá¿Î½ Suggests âcarrying out in burial,â Acts 5:6.
á½ Ïι (if genuine, but cf. W.-H App. where H. suggests that it is an accidental repetition of âονâ in κÏÏμον), perhaps introducing the quotation âfor the proverb says,â or implying the Divine ordering of birth as a preparation for the life of a stranger and sojourner on this earth who has to pass through death to his abiding city. Hillard treats á½ Ïι as neuter of á½ ÏÏÎ¹Ï and translates âwherefore,â comparing Eur. Hec. 13, ὠκαί με γá¿Ï á½ÏεξÎιÏεμÏεν: cf. αá½Ïὸ ÏοῦÏο, 2 Corinthians 2:3, Galatians 2:10. Parry, more probably, conjectures οá½Î´Ê¼ á½ Ïι, ânot to speak of being able to carry anything out;â cf. Introd. p. xxxvii.
8. διαÏÏοÏάÏ] perhaps âthroughout lifeâ (διά), ÏκεÏάÏμαÏα (âquibus tegamur,â Vulg.), clothing (cf. Genesis 28:20 á¼á½°Î½ ὠκÏÏÎ¹Î¿Ï . . . δῷ μοι á¼ÏÏον Ïαγεá¿Î½ καὶ ἱμάÏιον ÏεÏιβαλÎÏθαι: Diog. Laert. vi. 105 of the Cynics, αá½ÏάÏκεÏι ÏÏÏμενοι ÏιÏÎ¯Î¿Î¹Ï ÎºÎ±á½¶ ÏÏίβÏÏι) (Dibelius): perhaps also âshelter,â âhomesâ; cf. Ecclus 29:21 ʼαÏÏá½´ ζÏá¿Ï á½Î´ÏÏ ÎºÎ±á½¶ á¼ÏÏÎ¿Ï ÎºÎ±á½¶ ἱμάÏιον, καὶ á½ÍÎºÎ¿Ï ÎºÎ±Î»ÏÏÏÏν�de Vita Cont., p. 477. 16, ÏκÎÏÎ·Ï Î´Î¹ÏÏὸν Îµá¼·Î´Î¿Ï Ïὸ μὲν á¼ÏÎ¸á½´Ï Ïὸι δὲ οἰκία (Wetstein); Epict. Enchir. 33, Ïὸ ÏεÏá½¶ Ïὸ Ïῶμα μÎÏÏι Ïá¿Ï Ïιλá¿Ï ÏÏÎµÎ¯Î±Ï ÏαÏαλάμβανε, οἷον ÏÏοÏάÏ, ÏÏμα,�
9. Î²Ï Î¸Î¯Î¶Î¿Ï Ïι] for the metaphor, cf. 1:19, and de Aleatoribus, § 1, âaleatores se in lacum mortis immerguntâ; § 6, âaleæ tabula est diaboli venabulum et delicti vulnus insanabile.â The whole treatise is a comment on this verse.
Îµá¼°Ï á½Î». καὶ�.] cf. 1 Corinthians 5:5, 2 Thessalonians 1:9, 1 Thessalonians 5:3. The combination (found here only) is emphatic, âloss for time and eternity.â
10. ῥίζα] not âa root,â which would suggest that the writer was thinking of other possible roots (which no doubt there are, e.g. jealousy, St. Cyprian, de zelo ac livore, 6; pride, Aug. in Joh. xxv. 16), but âthe rootâ (cf. Field, Ot. Norvic. ad loc.).
ῥίζα ⦠ÏιλαÏÎ³Ï Ïία] again proverbial, cf. Test. XII. Patr., Judah, c. 19, and the Greek saying attributed sometimes to Bion, sometimes to Democritus, Ïὴν ÏιλαÏÎ³Ï Ïίαν εἶναι μηÏÏÏÏολιν ÏάνÏÏν Ïῶν κακῶν, Diog. Laert. vi. 50; Seneca, de Clem. 2. 1, âalieni cupiditate, ex qua omne animi malum oritur.â Ps.-Phocyl. 42, ἡ ÏιλοÏÏημοÏÏνη μήÏÎ·Ï ÎºÎ±ÎºÏÏηÏÎ¿Ï á¼ÏάÏÎ·Ï (Wetstein and Dibelius). So Philo, De Judice, c. 3, warns a judge against being ÏιλοÏÏήμαÏον á½ ÏÎµÏ á¼ÏÏὶν á½ÏμηÏήÏιον Ïῶν μεγίÏÏÏν ÏαÏανομημάÏÏν. The combination of this with v. 7 in Polyc. ad Phil. c. 4 suggests literary dependence on the epistle.
á½Î´ÏναιÏ] both actual evils and the pangs of remorse. For the metaphor, cf. Proverbs 7:23-27. For illustrations, Mark 10:22�Acts 5:1-10. For a similar condemnation of âwealthy Ephesus,â cf. Pseudo-Heracl. Ep. 8. It is in his address to elders of Ephesus that St. Paul insists that he had coveted no manâs silver or gold or apparel, Acts 20:33.
11-16. Paraphrase. But you, who are Godâs own prophet with a message from Him, turn your back on all such desires and empty discussions: nay, press forward to gain true righteousness, true piety, loyalty, love, endurance, and a patient forbearing temper. Persevere in the noblest of all contests, that of the faith; lay hold once and for all on that eternal life to which you were calledâay, and there were many who witnessed the noble profession of faith that you then made. So then I charge you as in the sight of that God who is the source and sustainer of life to all that lives, and in the sight of Christ Jesus who Himself when at the bar of the Roman Governor made His noble profession, that you carefully keep the command He gave us free from all stain and all reproach, until the day of the appearing of Our Lord Jesus Christ, which at the right moment He will unveil to the world, who is the blessed, nay, the One only Sovereign, the King over all who rule kingdoms, the Lord of all who hold lordship over their fellows, He who alone hath in Himself immortality, who dwelleth in light to which none can approach, whom no eye of man ever looked upon, no nor can look uponâto whom be all honour and sovereignty for ever. Amen.
Note the stress on life throughout the section. Ïá¿Ï αἰÏÎ½Î¯Î¿Ï Î¶Ïá¿Ï . . . Ïοῦ ζÏογονοῦνÏÎ¿Ï . . .�
11. á¼Î½Î¸ÏÏÏε θεοῦ] here and II 3:17 only in N.T. In the O.T. applied to Moses (Psalms 90:1, Deuteronomy 33:1) and to prophets (1 S 2:27), cf. 2 P 1:21 οἱ ἠγιοι θεοῦ á¼Î½Î¸ÏÏÏοι (v.l.). Here the thought is either that of the prophet with a command to carry out, cf. 14, a message to deliver (cf. 20), or more widely (cf. II 3:17 note) of one who is Godâs soldier, âThe Kingâs Championâ (Pilgrimâs Progress, of one Great-Grace), one whose whole life is lifted above worldly aims and devoted to Godâs service, ânon divitiarum homo sed Deiâ (Pelagius); cf. Clem. Alex. Quis Dives, c. 41, where the rich man is advised to submit to the guidance of some âman of Godâ; and Philo, de gigant. 61, θεοῦ δὲ á¼Î½Î¸ÏÏÏοι ἱεÏεá¿Ï καὶ ÏÏοÏá¿Ïαι, οἵÏÎ¹Î½ÎµÏ Î¿á½Îº ἠξίÏÏαν ÏολιÏÎµÎ¯Î±Ï Ïá¿Ï ÏαÏá½° Ïá¿· κÏÏμῳ ÏÏ Ïεá¿Î½ . . . Ïὸ δὲ αἰÏθηÏὸν Ïᾶν á½ÏεÏκÏÏανÏÎµÏ Îµá¼°Ï Ïὸν νοηÏὸν κÏÏμον μεÏανÎÏÏηÏαν κá¼ÎºÎµá¿Î¸Î¹ ᾢκηÏαν (Dibelius). The phrase is found in Pagan magical formulæ (Nägeli, p. 49).
Ïεῦγε ⦠δίÏκε] cf. II 2:22. The virtues chosen are the central Christian virtues, first towards God, then towards men (δίκ . . .�supra).
ÏÏαÏÏάθειαν] here only in N.T. but found in Philo, de Abr. § 37; Ign. Trall. 8, Ïὴν ÏÏαÏÏάθειαν�
12. á¼Î³ÏÎ½Î¯Î¶Î¿Ï ] cf. 4:10, II 4:7 note.
ὡμολÏγηÏαÏ] The time is almost certainly the same as that of á¼ÎºÎ»Î®Î¸Î·Ï, i.e. baptism. That would have been his public confession (cf. Romans 10:9) of faith in Christ. The phrase ἡ κ. á½Î¼Î¿Î»Î¿Î³. is applied to the confession of a martyr at his death in Martyr. Ign. Antiochene Acts, c. 4.
13. Cf. 5:21. Here the appeal is to God and Christ as those in whom he had professed faith at Baptism, who are strong enough to support him in all persecution, and who will judge him at the final judgment.
There may be a semi-quotation of some Baptismal formâfaith in God, maker of all things, and in Jesus Christ, as King who is to come again.
ζÏογονοῦνÏοÏ] used in LXX = (i) to give life (1 S 2:6 ὠκÏÏÎ¹Î¿Ï Î¸Î±Î½Î±Ïοῠκαὶ ζÏογονεá¿, Symm. Genesis 3:23 ζÏογÏνοÏ, Symm. = Eve. mother of all living, Encyc. Bibl. i. p. 61); (ii) to save alive, Exodus 1:17-22, Judges 8:19 etc. Hence the thought here may include (1) God who is the source of all life (cf. Nehemiah 9:6 Ïὺ ζÏοÏοιεá¿Ï Ïá½° ÏάνÏα), with a reminiscence of 4:4. In this meaning it will be parallel to the credal expansions of the Baptismal formula; cf. Justin M. Apol. i. 61, á¼Ïʼ á½Î½ÏμαÏÎ¿Ï Ïοῦ ÏαÏÏá½¸Ï Ïῶν ὠλÏν: Iren. c. HÅr. i. 10, Ïὸν ÏεÏοιηκÏÏα Ïὸν οá½Ïανὸν καὶ Ïὴν γá¿Î½ καὶ ÏάνÏα Ïá½° á¼Î½ αá½Ïοá¿Ï: Tert. de Proescr. 36, âunum Deum novit, creatorem universitatis.â In Pap. Lond. 121529 it is used of the Sun, á½ Ïá½° ὠλα ÏÏ Î½ÎÏÏν καὶ ζÏογονῶν (M. M. s.v.). (ii) God who can protect you in all danger and persecution; cf. 12 and 16; Ïá¿Ï�
á¼Ïá½¶ Î . Î .] not âin the time of,â though that is supported by Ign. Trall. 9, Smyrn. 1, and expanded in Magn. 11 into á¼Î½ καιÏá¿· Ïá¿Ï á¼¡Î³ÎµÎ¼Î¿Î½Î¯Î±Ï II. II.: but there stress is laid on the historical reality of the facts, which is not in question here; here it is part of an appeal for courage, and corresponds to á¼Î½ÏÏιον Ïολλῶν μαÏÏÏÏÏν of Timothyâs own confession, hence âin the presence of,â âat the bar of.â
Ïὴν κ. á½Î¼Î¿Î»Î¿Î³Î¯Î±Î½] The noble profession of His Messiahship and the nature of His Kingdom. Ïὴν κ. μαÏÏÏ Ïίαν would have been more natural, but he wishes âto mark the essential identity of the confession which Timothy might soon have to maintain with the Lordâs own confessionâ (Hort on Revelation 1:2) and with that which he had already made 12.
14. Ïὴν á¼Î½Ïολήν] âThe charge given thee at baptism,â cf. 2 Clem. 8, ÏηÏήÏαÏε Ïὴν ÏάÏκα á¼Î³Î½á½´Î½ καὶ Ïὴν ÏÏÏαγá¿Î´Î± á¼ÏÏιλον: perhaps also more widely âthe whole Christian commandsâ; cf. 1:4 Ïá¿Ï ÏαÏαγγελίαÏ, 1:18. St. Cyril of Jerusalem (Cat. v. 13) paraphrases it Ïὴν ÏαÏαδιδομÎνην ÏίÏÏιν.
á¼ÏÏιλον] possibly agreeing with Ïε (cf. James 1:27, James 1:2 P 3:14), but probably with á¼Î½Ïολήν; cf. Job 15:16 (Symm.) of the heavens, Ephesians 5:27 of the Church. The commands must be kept clear, not explained away, and yet presented with such tact as not to cause offence.
á¼ÏιÏανείαÏ] cf. Titus 2:11 note. The thought of the dawning of light which will test the ministerâs work and character is prominent here; cf. δείξει 15, 1 Corinthians 4:5.
15. καιÏοá¿Ï ἰδίοιÏ] cf. Titus 1:3 note. This description of God is full of O.T. reminiscences and is perhaps based on some doxology in use in the synagogue. The stress is laid on the supremacy of God over earthly rulers (ἵνα μὴ δεδοίκῠÏÎ¿á¿¦Ï á¼Î½Ïαῦθα βαÏιλεá¿Ï, Chrys.): on His sole possession of life 12, 13, and on His superhuman Majesty. These qualities were brought out in the O.T. in contrast to the heathen gods, here also in contrast to earthly kings, especially to the growing cult of the Roman Emperors. Dibelius quotes the Acts of the Scillitan Martyrs, âjura per genium domini nostri imperatoris,â âCognosco dominum meum, regem regum et imperatorem omnium gentium.â The Greek metaphysical conception of God may also influence the description (cf. 1:11 note).
μακάÏιοÏ] cf. 1:11; μÏÎ½Î¿Ï Î´Ï Î½Î¬ÏÏηÏ, cf. 1:17, 2 Mac 1:24 ὠμÏÎ½Î¿Ï Î²Î±ÏιλεÏÏ: 2 Mac 12:15 Ïὸν μÎγαν Ïοῦ κÏÏÎ¼Î¿Ï Î´Ï Î½Î¬ÏÏην, Ecclus 46:5 Ïὸν á½ÏιÏÏον Î´Ï Î½Î¬ÏÏην.
ὠβ. Ïῶν β. κ.Ï.λ.] Deuteronomy 10:17, Daniel 4:34, Revelation 17:14, Revelation 19:16, Enoch 9:4; Cf. sup. 1:17 note. There is perhaps an implied contrast with Pontius Pilate, the temporary, the unjust, delegate; cf. Martyr. Polyc. 21 of Polycarpâs martyrdom,�
16. ὠμÏÎ½Î¿Ï á¼ÏÏν�] cf. 1:17; Philo, de sacrif. Abelis, c. 30, ÏεÏá½¶ θεοῦ Ïοῦ�B.S., p. 293.
Ïá¿¶Ï Î¿á¼°Îºá¿¶Î½] based on Exodus 33:17-23.�de vita Mosis, iii. 2.
ὠν εἶδεν] cf. Exodus 33:20, John 1:18.
á¾§ ⦠á¼Î¼Î®Î½] cf. 1:17. The thought of the First and of the Second Advent alike suggests a doxology to his mind.
17-19. Advice to the rich.
Paraphrase. I have warned teachers against the desire for riches; but there are other members in your church rich in this worldâs good, and they will need your guidance. Bid them not to be purse-proud or conceited, not to set their hopes for hereafter on so uncertain a reed as riches, but on God; and Him they should try to imitate; for He has all the riches of the whole world, and He gives them out liberally to us men that we may enjoy them thoroughly; so they should do good like Him; they should have for their riches a store of good deeds: they should be quick to give to others, ready to share with their friends: in this way they store up true treasures for themselves which form a firm foundation on which they can build for the future; such use of wealth will help them to lay hold of the only life that is worthy of the name.
The paragraph is awkwardly placed here, breaking the connexion between 16 and 20; von Soden suggests that it has been accidentally misplaced, and should come after 2; but it is natural advice to a church in a rich city like Ephesus (cf. Acts 19:25, which shows that St. Paulâs teaching had been attacked there, as endangering the wealth of the trade); the thought may have been suggested by 9, 10; and it is more appropriate after these verses than they would be after it. There may be also consciously a link with 11-16 in the thought of eternal life (cf. note there). That thought suggests to the writerâs mind the special danger in which the rich are of losing eternal life 19.
The thought and language may be based on Our Lordâs words, cf. Matthew 6:19, Luke 12:16-21, Luke 16:9. But the thoughts of the uncertainty of riches, of the treasure laid up in heaven by good use of wealth here, even that of the imitation of God in the use of wealth are thoroughly Jewish (cf. Philo, de Josepho, c. 43, and Abrahams, Studies in Pharisaism and the Gospels, c. xiv.), and found in pagan thought; cf. the epitaph in Or. Henz. 6042, bene fac, hoc tecum feres. So Dill, Roman Society from Nero, p. 190, âSeneca enforces the duty of universal kindness and helpfulness by the example of God, who is bounteous and merciful even to the evil-doerâ (de Benef. iv. 5, iv. 26, iv. 28), and p. 232, âHerodes used to say that the true use of money was to succour the needs of others; riches which were guarded with a niggard hand were only dead wealth.â Clement of Alexandriaâs Quis Dives Salvetur is an interesting commentary on the section (especially c. 16), but shows no knowledge of it.
17. μὴ á½ÏηλοÏÏονεá¿Î½] cf. Jeremiah 9:23, Romans 11:20, Romans 12:16, James 1:9-11, James 2:1-5 Clem. Alex. Quis Dives, 1, Ïá¿Ï ÏεÏÎ¹Î¿Ï ÏÎ¯Î±Ï ÎºÎ±Î¸Ê¼ αá½Ïὴν ἱκανá¿Ï οá½ÏÎ·Ï ÏÎ±Ï Î½á¿¶Ïαι Ïá½°Ï ÏÏ Ïá½°Ï Ïῶν κεκÏημÎνÏν. As ÏαÏεινοÏÏονεá¿Î½ was among the Greeks a term of reproach but in the Bible a virtue, so á½ÏηλοÏÏονεá¿Î½ was a term of praise and becomes a reproach (Wohlenberg from Hofmann).
ἠλÏικÎναι] cf. 1 Corinthians 15:19 ἠλÏικÏÏÎµÏ á¼ÏμÎν: Job 31:24 εἰ λίθῳ ÏÎ¿Î»Ï Ïελεῠá¼ÏεÏÏθηÏα. The perfect tense either looks back to the beginning of the rich manâs hopes, or possibly anticipates his feelings at the ÏαÏÎ¿Ï Ïία: âAlas, alas, I have placed my hopes on that which has failed me!â cf. II 4:8 ἠγαÏηκÏÏι.
á¼Î´Î·Î»ÏÏηÏι] Cf. James 1:10, Anthol. Gr. i. 80, 19:
á½ Ïαν λογιÏμοá¿Ï καÏÎ±Î¼Î¬Î¸Ï Ïá½° ÏÏάγμαÏα
καὶ Ïá½°Ï�
εἰÏ�] stronger than Îµá¼°Ï Î¼ÎµÏάληÏιν, 4:3. There is a true âapolausticâ life, but it comes from realizing that the simple blessings of nature (Ïὸν�Meditations, and Didache 10. ÏÏοÏήν Ïε καὶ ÏοÏὸν á¼Î¿ÍÏÎºÎ±Ï Ïοá¿Ï�
18. á¼Î³Î±Î¸Î¿ÎµÏγεá¿Î½] like God Himself, Acts 14:17�
εá½Î¼ÎµÏαδÏÏÎ¿Ï Ï, κοινÏνικοÏÏ] The distinction is not clear; either, quick to give away to others in charity (singulatim, Bengel), cf. Romans 12:8, Ephesians 4:28, 1 Corinthians 13:3, and ready to share with oneâs friends that which is oneâs own (cum multis, Bengel), e.g. at the�Galatians 6:6, Hebrews 13:16; or, εá½Î¼ÎµÏαδ., of action, âopen-handed,â cf. εá½Î¼. Îµá¼°Ï Ïὴν�Apost. K.O. § 19; κοινÏνικοÏÏ, of demeanour and temper, âgracious,â with true sense of human fellowship, the antithesis of á½ÏηλοÏÏονεá¿Î½, cf. Romans 12:16; so Chrys. ÏÏοÏηνεá¿Ï Thdt. ÏÎ¿á½ºÏ á¼ÏÏ Ïον á¼¦Î¸Î¿Ï á¼ÏονÏαÏ, and so frequently in Plutarch, who couples it with ÏολιÏικÏÏ and ÏιλάνθÏÏÏοÏ. For the Churchâs use of money, cf. Harnack, Expansion of Christianity, Eng. tr. 1. ii. c. 3.
19. á¼ÏοθηÏÎ±Ï Ï.] cf. Mark 10:21, Matthew 6:20. The thoughts of the true treasure and the true foundation lie close together in the Sermon on the Mount; cf. Apost. K.O.. § 21, καὶ Î³á½°Ï ÏαῦÏα ÏÏá¿¶Ïα ÎÏ ÏÎ¯Î¿Ï (? leg. ÏαÏá½° Ïá¿· ÎºÏ Ïίῳ) θηÏÎ±Ï ÏίÏμαÏά εἰÏιν�Expositor, Oct. 1919); cf. Ign. ad Pol. 2, Ïὸ θÎμα�
ἵνα á¼Ïιλάβ.] cf.12. This true life would be laid hold of here and now, as they enter into the true life of love, cf. John 17:3. Ïá¿Ï á½Î½ÏÏÏ Î¶Ïá¿Ï, cf. 5:3; Clem. Alex. Quis Dives, 7, θεοῦ Ïοῦ á½Î½ÏÏÏ á½Î½ÏοÏ. 8, Ïá¿· ζηÏομÎνῳ Ïὴν á½Î½ÏÏÏ Î¶Ïήν: Philo, de Decal. 2, Ïὸν á½Î½Ïα á½Î½ÏÏÏ�
An interesting Rabbinic illustration is found in Bab. Bath. 11a. It happened to Monobaz that he dispersed his wealth and the wealth of his fathers on alms in time of famine. His brethren gathered round him and said, âThy fathers laid up treasure and added to their fathersâ store, and dost thou waste it all?â He answered, âMy fathers laid up treasure below; I have laid it up above. ⦠My fathers laid up treasure of Mammon; I have laid up treasure of souls. ⦠My fathers laid up treasure for this world; I have laid up treasure for the world to come.â
20, 21. Conclusion. Very probably added by St. Paul with his own hand, 2 Thessalonians 3:17, summing up the thoughts of 1:3-11, 4:1-10, 6:3-10.
Paraphrase. O Timothy, it is to you that I must look. Remember the truth is a sacred trust which Christ has left with us, and He will come to ask it back. Keep it then jealously; avoid all empty argumentations, all balancing of casuistical problems: they have nothing to do with religion, they add nothing to it, they spoil its simplicity, though some who falsely claim to special knowledge lay stress on them. These teachers, though they assert their proficiency in knowledge, have wholly missed the central truths.
May Godâs grace be with you all.
20. ὦ Τιμ.] cf. 11, 1:18 notes. Ïὴν ÏαÏαθήκην; cf. II 1:12 note; and for this application, Didache 4. 13, ÏÏ Î»Î¬Î¾ÎµÎ¹Ï á¼ ÏαÏελάβεÏ: Dem. c. Meid. p. 572, ÏοῦÏο Î³á½°Ï á¼Ïθʼ á½ ÏÏ Î»Î¬ÏÏειν á½Î¼á¾¶Ï δεá¿, ÏÎ¿á½ºÏ Î½ÏÎ¼Î¿Ï Ï, Ïὸν á½ Ïκον. ÏαῦÏʼ á¼Ïεθʼ á½Î¼Îµá¿Ï οἱ δικάζονÏÎµÏ á½¡ÏÏεÏεὶ ÏαÏακαÏαθήκην ἣν á¼ ÏαÏιν . . . Ïῶν á½ÏάÏÏειν δεá¿: Philo, de ebriet. § 52, ÏαÏακαÏαθήκην βιÏÏελεÏÏάÏÏν δογμάÏÏν ÏÏ Î»Î¬Î¾Î±Î¹ μὴ Î´Ï Î½Î±Î¼Îνῳ (Wohlenberg). An exact exegesis of each word in this verse will be found in Vincent. Lerin. Commonitorium, 22.
á¼ÎºÏÏεÏÏμενοÏ] 1:6, 5:15, II 4:4; cf. II 2:16 Ïá½°Ï Î². κ. ÏεÏÏίÏÏαÏο. This last passage makes it probable that the meaning is not âturning your back on those who so talk,â but ârefusing to adopt their methods.â
βεβ.] cf. 4:7; κενοÏ. II 2:16 only; cf. μαÏαιολογίαν, 1:6; λογομαÏίαÏ, 6:4 note; ÏÎ¿á¿¦Ï ÎºÎµÎ½Î¿Î»Î¿Î³Î¿á¿¦Î½ÏαÏ,Isaiah 8:19; Isaiah 8:19.
á¼Î½ÏιÏÎÏειÏ] parallel to κενοÏÏνίαÏ, and under the construction of Ïá½°Ï Î²ÎµÎ²Î®Î»Î¿Ï Ï; hence not (i) oppositions, controversies, âturn aside from opponents and do not argue with themâ; cf. II 2:25 ÏοὺÏ�supra, 1:10 εἲ Ïι�Job 32:3 οá½Îº á¼ Î´Ï Î½Î®Î¸Î·Ïαν�but (ii) rival theses (= θεÏὶν�Mort. D. x. 373,�P.E. p. 165)); either the Gnostic contrasts between the O.T. and the New, which found their fullest expression in Marcionâs âAntitheses,â cf. Tert. adv. M. i. 19, iv. 1, âopus ex contrarietatum oppositionibus Antitheses cognominatum et ad separationem legis et evangelii coactumâ; but this is not consistent with the stress on the Jewish law implied in 1:6-10: or, more probably, âthe endless contrasts of decisions, founded on endless distinctions, which played so large a part in the casuistry of the scribes as interpreters of the lawâ (Hort, Judaistic Christianity, p. 140). It is identical with âthe tradition of the eldersâ which the Lord denounced, and of which St. Paul had been zealous before his conversion (Mark 7:3, Galatians 1:14), afterwards embodied in the Halacha; cf. 4:7, II 3:8 note.
Ïá¿Ï Ï. γνÏÏεÏÏ (contrast γνῶÏιν�1 Corinthians 8:2, 1 Corinthians 8:3 εἲ ÏÎ¹Ï Î´Î¿ÎºÎµá¿ Îµá¼°Î½ÏκÎαι Ïι, οá½ÏÏ á¼Î³Î½Ï ÎºÎ±Î¸á½¼Ï Î´Îµá¿ Î³Î½á¿¶Î½Î±Î¹: or to the Rabbinical pride in knowledge, Luke 11:52, Romans 2:20.
21. á¼ÏαγγελλÏμενοι] cf. 2:10: á¼ ÏÏÏÏηÏαν, 1:6.
ἡ ÏάÏÎ¹Ï Î¼ÎµÎ¸Ê¼ á½Î¼á¿¶Î½] as in II and Tit the blessing is for the whole Church; but there is considerable MSS support for μεÏα Ïοῦ: cf. Introd. p. xxxvii.
W.-H The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881.
OGIS. Orientis GrÅci Inscriptiones SelectÅ, ed. W. Dittenberger, 1903-1905.
Nägeli Das Wortschatz des Apostelâs Paulus, von T. Nägeli, 1905.
Apost. K.O. Apostolische Kirchen-Ordnung, in Texte und Untersuchungen, ii. 5.