Tit 2:1

Vv 1-10: Exhortations to good works: This section, the central section of Paul’s letter to Titus, emphasizes practical, personal holiness of life, and dedication and service to God. It is the logical continuation of Tit 1:16: Certain “believers” have made a great profession of knowing God, but in works they deny Him. Therefore, those who truly know God must manifest that knowledge in sober and sound lives that affirm Him!

Two of those key words which have received some attention already are used with full force in this section. “Hugiaino” (sound, healthy) and related words appear five times in the letter; three appearances are in this section (Tit 2:1,2,8). “Sophron” (sober) and related words appear six times in the letter; four are in this section (Tit 2:2,4,5,6), and one immediately follows it (Tit 2:12). Paul seems repetitious almost to the point of being tiresome; yet if he seems so, it is only because it is so important! His is an insistent, challenging repetition! Like the repetitive clanging of an alarm bell, it must wake us up! We are in constant danger of succumbing to what is no more than new and exciting. To the degree that we do this, we fail to give due weight in our lives to the sound and sober and sensible matters of our faith.

Paul is determined that Titus (and we!) never forget what is really important. It is one thing to enjoy the “trappings” of the Truth to play with theoretical questions, to discuss the latest controversy, to talk about the Truth as a hobby and a conscience-salver. But it is quite another thing to get down to the serious business of disciplining ourselves, giving up our own natural desires, coming to grips with the “deceitful serpent” in our own breasts. Our main concern must be how we ourselves live our daily lives — what we do with our time and money and strength — and whether we manifest the spiritual qualities of Christ: purity, patience, sobriety, goodness, kindness, and love.

Our minds, if they are to be like the mind of Christ, must be brought into subjection and centered on something greater than ourselves. It is the same principle by which the plowman must focus on some distant object in order to guide the plow. If he looks at the end of his nose, at what is right in front of him, his course will be quite erratic. But if he looks to Christ, and the distant goal, then all the “little things”, the day-to-day distractions will not deter him from that worthwhile object.

Sobriety and soundness necessitate a balanced view of all the aspects of the Truth. A man who is constantly fretting about a fad, or a pet theory, or a matter of secondary importance, or a question of personal judgment, has a false center. Like an unbalanced bearing, he will behave erratically under pressure. Perhaps he has some concern immediately before him, and he cannot soberly put it in its rightful place amongst all the aspects of the Truth. So finally that fad, that triviality, gets the better of him and he sees nothing else. Much harm, and lasting harm, is done by such brethren when they are unwisely put in positions of prominence.

Vv 1,2: The older men: In this section, Paul through Titus addresses exhortations to every class in the ecclesias. First of all, the older brothers are to be sober and sound in the faith, loving and patient (v 2). It may be thought by some that the older brothers among us are often too “sober” already! It is true that age too often brings an irritable conservatism, unable to change and suspicious of any point of view except the one already imprinted on the mind. However, this is not true Scriptural “sobriety”. Indeed, the older brothers more than any other ecclesial group may need to cultivate Scriptural “sobriety” — which is balance of mind, for the very reason that the passage of the years can harden their minds in an eccentric intolerance.

Love and patience must also be cultivated by the older brothers. If their wealth of experience is to be of any help to other, younger members, it must be made available carefully and considerately, not handed down in dictatorial pronouncements. (Perhaps it would not be asking too much, also, if the older ones would try to encourage youth in at least some of its projects. It would seem that the only gift experience confers on some is that of pouring cold water on every new plan of the young!)

In short, it can be said that both young and old need one another in ecclesial life. The drawing of lines, and the erecting of barriers between the generations, can only injure Christ’s body in the long run. We are all “one family” and “one body” — young, middle-aged, and old together. Each class has a strength peculiarly its own, but each has its special weakness. Young men are wise to seek the help of the old that they may guard against the errors of inexperience. Old men are wise to listen to the young that they may guard against a self-satisfied and crotchety prejudice. This distinction is nicely made by the Apostle John: “I have written unto you, fathers, because ye have known him (ie, Christ) from the beginning” (1Jo 2:13). (The words “that is” are italicized in the AV; the sense is best when they are omitted.) The old have a great wealth of experience. Their strength is that experience; but their weakness can be a desire to live in the past, and to resist all change.

“I have written unto you, young men, because ye are strong” — strong and energetic in body, the envy of many older ones. But that strength is a two-edged sword; what may be great strength to serve God may also be great strength misdirected to satisfy natural desires.

“… and the word of God abideth in you” — Youth has keener wit and quicker intelligence; the memory is better; ideas may be grasped and elaborated more readily by the young. But there is, again, the corresponding danger, that the desire for some “new thing” or for notoriety may mean a greater potential for harm. “… and ye have overcome the wicked one” (1Jo 2:14).

But what may look like an easy battle, at the beginning, against the lusts of the flesh, may only lull the “strong” young brother into a pride and a complacency that can prove fatal. “Let not him that girdeth on his harness boast himself as he that putteth it off” (1Ki 20:11).

V 1: SOUND: “Hugaino”: healthful.

DOCTRINE: The word “doctrine” sounds a bit too formal; the idea is: that which is taught; not only first principles, but especially conduct. Gospel truth must be inseparable from the virtues of meekness, patience, faith, and love. Anytime we see a professing believer who does not adhere to the essential qualities Paul describes, we may be sure that whatever he has to say is of little use.

Tit 2:2

THE OLDER MEN: This word (“presbutees”) and related words signify older people. Sometimes the terms are used to denote seniority in general (1Ti 5:2; Luke 15:25; John 8:9; Acts 2:17). At other tines, the related word “presbuteros” refers to the Jewish leaders of the synagogues (Mat 15:2; 16:21; 26:47, 57; Mark 7:3,5; Acts 4:5,23). Later, the term came to be virtually synonymous with “bishops” (cp Tit 1:5 with Tit 1:7, and Acts 20:17 with Acts 20:28).

It is most likely the word “aged” here should be taken in its literal sense — referring to advanced years and not to special position. The whole context of vv 1-10, with its exhortations to young and old, requires this sense.

God’s “school” is for old men as well as young. Men are not only initiated into the gospel, but they are trained with a view to perfection. Since that perfection is unattainable, it stands to reason that no man — not even the oldest and most spiritual — ever “graduates” from that school! Every man is only a “child” to God; like a child, he must continue to learn and grow in grace and knowledge.

Old age can either follow the natural course of degeneration into the pettiness and selfishness of childhood, or it can be led by the Spirit of Christ into a golden age of experience, understanding, and usefulness. Much depends on how we have prepared in earlier years. In the ideal ecclesial community that Paul portrays here, each age has its place and work: the aged to give counsel out of their deep maturity in the Word, the middle-aged to carry forward the work with zeal, and the young eager to learn and help. It is an altogether lovely concept — a healthy, united Body of beauty and utility.

TEMPERATE: This is not the usual word “sophron” (which appears instead as the NIV “self-controlled”). This is “nephalios”, which literally means sober in relation to the “not given to wine” of Tit 1:7. It is translated “temperate” in 1Ti 3:2,11.

One sign of true maturity is that a man learns what are, and what are not, legitimate and lasting pleasures. Elders should have learned that the “pleasures” of self-indulgence, in whatever form, cost far more than they are worth.

“Nephalios” carries the implications of clearness of mind, sober awareness, and thoughtful vigilance. We are to be active, spiritual thinkers, not passive natural “feelers”! It is so easy to drift into thoughtless obsession with trivialities, especially as old age approaches and one’s horizons shrink — so easy to slide off into mindless chatterings about foolish, passing things. The mind — a lazy and deceitful organism as it is now constituted — must be constantly disciplined and directed outward, away from the present and the self to eternity and others.

WORTHY OF RESPECT: The word “semnos” means “dignified”. It points to seriousness of purpose and to self-respect in conduct. It does not describe the demeanor of a gloomy killjoy, but that of a man who honestly and whole-heartedly believes that one day he will leave the society of men to stand before the all-wise judge for the purpose of giving his account. This word and a related word are favorites in the Pastoral Letters — appearing there six times (“grave” here and in 1Ti 3:8, 11; “gravity” in 1Ti 3:4 and Tit 2:7; “honesty” in 1Ti 2:2) and only once elsewhere in Scripture (“honest” in Phi 4:8).

SELF-CONTROLLED: “Sophron”, “sober”. “Sophron” signifies much more than “freedom from drunkenness” (as the modern word “sober” implies). It means “right-minded”. It is used of the healed lunatic in Mark 5:15 and Luke 8:35, and thus is the antithesis of unruly behavior. The fact that such “sobriety” was very much lacking in the Cretan ecclesias is demonstrated by Paul’s quotation of the proverb: “Cretans are always liars, slow bellies (‘idle gluttons’)” (Tit 1:12).

In the space of four verses (Tit 2:3-6), Paul addresses no less than four exhortations to “sobriety” to four different sections of the ecclesias! The one thing, more than any other, standing between the Cretan believers and godliness was the absence of “sobriety” — the need for a balanced outlook and a right-mindedness and a restrained behavior. Establish this foundation, cultivate this frame of mind, look at the world and yourselves sensibly and soberly, Paul is saying. Then, and only then, will you truly be in the way that leads to godliness.

Clearly then, Paul’s exhortation to be “sober” — to be balanced both in doctrine and conduct — lies right at the heart of his letter to Titus. And Paul’s advice is just as valid today; for though our modern circumstances are vastly different from those existing in first-century Crete, it is still as true as ever that acceptable and Christlike conduct stems only from the soundness of a healthy spiritual outlook.

The “soberness” which Paul so deliberately stressed to Titus is the key to many of the things that are lacking in our own lives, both as individuals and as members of the body of Christ.

SOUND IN FAITH, IN LOVE AND IN ENDURANCE: The aged are to exemplify their spiritual health (“hugiaino”) in three aspects: faith, love (“agape”), and patience. This “trilogy” of virtues appears three other times in Paul’s writings (1Ti 6:11,12; 2Ti 3:10; and 1Th 1:3). It is practically the equivalent of the more often noted “faith, hope, and love” — hope being approximated by patience.

In their attitude toward God, the aged men must show soundness in faith. In their attitude toward their fellows they must show soundness in love. And in their attitude toward their own lives and situations, they must show soundness in patience.

IN LOVE: Much might be written of “agape” which, while good and appropriate, would be more of a digression than an exposition of Titus. “Agape” is a word not found in Greek writers (where “philanthropy” is the closest approximation). “Agape” is a distinctively Christian concept, love in its fullest imaginable force, first exhibited to perfection by our Saviour. It is a self-denying love, not just benevolently but also compassionately devoted to its object. It is a love which gives up all for the sake of another, a love which is truly “out of this world”!

One of the greatest dangers of age is the tendency to drift into pessimism and fault-finding. The passage of years can cause kindness and sympathy to fade away, to be replaced by harshness and intolerance. Conscious effort is needed more and more by older folks, still to see another’s point of view and to understand another’s circumstances.

IN ENDURANCE: “Steadfastness” (RSV); “endurance” (NIV, NEB). The third ornament of old age is a willing and silent suffering of hard and painful things, for the sake of Christ. The years should temper a man like steel, so that he can bear more and more, and emerge more and more the conqueror over life’s troubles.

Love and endurance are necessary to the old because spirituality is a matter of gradual growth. Youth is inclined toward many things of which age has seen the vanity. Therefore age must have patience and sympathy while youth is maturing. If there is movement in the right direction, then it must be careful to encourage it, and not to destroy it with criticism and intolerance. And youth will be much more inclined to listen if age can show in its own life that it has learned to manifest these lovely spiritual fruits.

Tit 2:3

Vv 3-5: To the sisters: Next, the older sisters are singled out (vv 3,4). In addition to the ever-present reminder to sobriety, they are to exemplify holiness and loving service to one’s family (in the lesser and the greater senses). They are not to be “devils”, or false accusers — an implicit assumption that gossip (useless at best, and deadly at worst) can be a common fault of older women.

The older sisters are to teach the younger (vv, 4,5) to be sober, chaste, good, and obedient. This is a logical order. The closest links between the generations are generally forged on the female side. Women spend much more time with homes and families. Visiting the sick and caring for children and other practical expressions of religion often throw young sisters and old sisters into close companionship. Sometimes great benefits can accrue to both in these relationships.

The older sisters should be “mothers in Israel”, to whom younger sisters may turn with their problems. But sometimes older sisters are guilty of criticizing the young while doing nothing themselves to counsel or help. It ought to be possible for the younger sisters always to approach the older on any matter, and feel assured of receiving sensible, sound advice.

V 3: THE OLDER WOMEN: Again, as in v 2, the elderly must be meant, and not a special office or grouping (as the “widows indeed” of 1Ti 5:3-16).

TO BE REVERENT IN THE WAY THEY LIVE: “Reverent in behaviour” (RSV). Two words in this phrase are unique in the NT: “katastema” signifies demeanor or a state of mind; “hieroprepes” means prepared or consecrated as “priestesses”! It suggests that older sisters are to be a living priesthood, carrying into their daily lives the attitudes, actions, and even appearance of a sanctified, special class of God’s servants.

Paul’s comments to Timothy may be considered an expansion upon his thought here: “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works” (1Ti 2:9,10).

With the qualities of modesty and self-restraint the sister must adorn herself, so as to be pleasing in God’s sight. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1Sa 16:7). God sees the thoughts and intents of our hearts (Heb 4:12), and our “adornments” must be those characteristics in which He finds delight. These verses are especially for the women, but the ultimate application is for any with ears to hear.

Paul is commending the virtue of self-restraint, or refusal to conform to the foolish fashions of a vain and changing world. Perhaps this point is driven home most firmly when we consider the counter-examples of Scripture: The harlot of the Apocalypse, with her wanton ways, her brazen attitude, her rich clothing (Rev 17:4) — the scarlet “attire of an harlot” (Pro 7:10), the garments of violence (Psa 73:6). Isa 3:16-24 presents the same type of grotesque picture: The daughters of Zion, the very members of the ecclesia in Isaiah’s time, were haughty, wanton, flirtatious — with every imaginable type of “fashionable” nonsense and tastelessness. Does not such a perverted, hideous picture indeed emphasize by contrast the virtues of modesty and sobriety?

NOT TO BE SLANDERERS: “Not false accusers” (KJV), “slanderers” (RSV, NIV), “scandalmongers” (NEB), or “malicious gossips” (NASB). This is the same word (“diabolos”) as was usually translated “devil” by the King James Version. But the “orthodox” belief concerning a supernatural being of evil called the Devil cannot be fitted into such verses as this (or 1Ti 3:11, or 2Ti 3:3). Here “diabolos” is certainly applied to mortal women, and there is no way at all to escape this fact. So the translators were forced to render “diabolos” by its proper meaning “slanderer” or “false accuser” (which it should have in every instance). This is a perfect example of organized religion’s preference (whenever the least bit possible) for heathen fables over God’s word.

The basic idea of “diabolos” is that of lying. Those who carried around lies about others were of their “father” the devil, the old serpent, who was a liar from the beginning. Lying was an established Cretan trait (Tit 1:12); but God cannot lie (Tit 1:2).

This word “diabolos” is also used of the faithless disciple Judas (John 6:70) and of a persecuting political power (1Pe 5:8; Rev 2:10). In its other occurrences it is used of the source of sin, temptation, and persecution (Mat 4:1,5,8,11; 13:39; 25:41; Luke 4:2,3,5,6,13; 8:12; John 8:44; 13:2; Acts 10:38; 13:10; Eph 4:27; 6:11; 1Ti 3:6,7; 2 Tin. 2:26; Heb 2:14; James 4:7; 1Jo 3:8,10; Jud 1:9; Rev 12:9,12; 20:2,10). What is ascribed to the “devil” in some verses (as Heb 2:14) is ascribed to sin in others (as Heb 9:26; compare Rom 5:21; 6:23; 7:17,18).

Paul has described elsewhere how it is that women may easily become “diabolos”. It is through idleness, which may lead to an aimless wandering from house to house, and thence to becoming tattlers and busybodies (1Ti 5:13). Even the Law of Moses forbade such conduct: “Thou shalt not go up and down as a talebearer among thy people” (Lev 19:16).

OR ADDICTED TO MUCH WINE: “Slaves to drink” (RSV). This is a stronger word than the similar ones in 1Ti 3:3,8 and Tit 1:7; It contains “doulo” (to be enslaved). Habit can be a form of slavery. It was common among the Greeks and Romans for old women to be fond of wine. And considering what we know already about the Cretan character (Tit 1:12), it is not difficult to imagine the reason for such a strong charge here.

BUT TO TEACH WHAT IS GOOD: Since Paul has elsewhere commanded sisters to be silent in the meetings (1Ti 2:12; 1Co 14:34, 35), then this must be a “teaching” of a different order — a private instruction, by deed as well as word (1Pe 3:1,2). It is the implicit “teaching” of a life such as Paul describes of some older sisters: “Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work” (1Ti 5:10).

WHAT IS GOOD: Love what is good (Tit 1:8); teach what is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).

Tit 2:4

By the examples of their lives of holiness and good works, the older women may teach the younger ones so also to live.

TO LOVE THEIR HUSBANDS: The word is “philandros”. This love, as may be seen from other passages, must be shown by devotion and submission to the husband, after the pattern of Christ and the ecclesia: “Likewise, ye wives, be in subjection to your own husbands… for after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: even as Sara obeyed Abraham, calling him lord, whose daughters ye are, as long as ye do well” (1Pe 3:1,5,6). (Wives who “trust in God” will not feel the necessity to assert their own “rights”, but will place themselves in God’s hands by submitting to their husbands, even if they are unbelievers.) “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything” (Eph 5:22-24; cp Col 3:18).

Although love is not mentioned in the three passages cited above, it must be the operative principle, since the love of a wife for her husband is the counterpart of the ecclesia’s love for Christ. But, in either relationship, the natural or the spiritual, it is no true love which refuses to submit to the will of the “head”.

TO LOVE THEIR… CHILDREN: “Philoteknos”. By a stark contrast with this and the previous phrase, Paul elsewhere warns that in the last days, as a sure sign of perilous times, men will be: “philautos”: lovers of themselves (2Ti 3:2); “philarguros”: lovers of money (“covetous”) (Tit 3:2); and “philedonos”: lovers of pleasure (Tit 3:4).

In simplest terms, our spiritual state is demonstrated by whom or what we love. When men and women love their families, then society is solidly established on sound principles. But when men and women love most the sensual and the materialistic, when they seek their leisure and their entertainment and their gratification away from the family circle, then society is in grave danger. These are perhaps the most serious problems to face the brotherhood in the last days, for it is so easy to slip by little stages into a worldly attitude toward self and pleasure and money. It is so difficult to swim against the current, and to insist on keeping the family together and severely limiting the outside disruptive influences of a pleasure-mad and greedy world.

There is a link, perhaps, with Tit 1:11. In Crete the false teachers were subverting whole houses by their teachings and examples. In such circumstances it was doubly necessary that prudent women give their wholehearted attentions to strengthening their family’s ties and defenses.

One other point might be made here: So often, in our materialistic age, parents think to show love to their children by showering them with expensive gifts. We have all heard the lament of the disappointed parent, “How could my child have gone astray? I have been a good mother. I gave him everything he asked for!” “Everything”, perhaps, except attention, instruction, and discipline! Even as our Heavenly Father shows His love toward us by chastening us (Heb 12:5-11), so must faithful parents love their children. When this is neglected, when the parents never say “No” (1Ki 1:6) to their children, the results are spoiled, self-centered, childish young adults who are not fit material for the kingdom of God.

Tit 2:5

SELF-CONTROLLED: “Sophron” again.

PURE: The word is “hagnos”, which always has reference to moral purity, to holiness and sanctification, freedom from any kind of defilement, even inward stain or blemish (Jam 3:17; 2Co 11:2; 1Pe 3:2; 1Jo 3:3). There may be a link between this idea and the “slaves to wine” of v 3. Older women must not become addicted to intoxicants, lest the younger women copy them, and be led into unchastity. (Paul seems to make the same connection between purity and wine in 1Ti 5:22,23, where he tells Timothy to keep himself pure, while adding that a little wine for medicinal purposes would not be improper.) This warning against the dangers of wine may have been necessary because of a prevailing weakness in the Cretan character and constitution. But to some degree it is a good warning for all of us, especially in this age of lovers of pleasure. The drunken harlot of the Apocalypse (Rev 17:1-6), while primarily indicative of the great apostasy, might almost be the parody of our whole sad, sick, selfish society, with which we must have nothing to do!

TO BE BUSY AT HOME: Or “keepers at home” (AV). This is a fair translation of “oikourous”, as is “domestic” (RSV, Diag). But many mss have the divergent reading “oikourgous”, a rare word meaning “workers at home” (RV). This is apparently the basis for the translation “busy at home” in NIV and NEB. Either possibility would be well suited to the context.

The good works for which widows should be known all involve a keeping at home, and a diligence about its affairs (1Ti 5:10). A sign of failure at such good works is an idle wandering from house to house (v 13). It was a distinguishing mark of the adulteress of Proverbs that “her feet abide not in her house: now is she without, now in the streets, and lieth in wait at every corner” (Pro 7:11,12). Dinah “went out to see the daughters of the land”, and she fell into great tragedy (Gen 34:1,2). But when an angel asked for Sarah, she was “in the tent” (Tit 18:9). The “daughters” of Sarah (1Pe 3:6) will follow her example, shunning taverns and “pleasure palaces” like the plagues they are, and remaining where their husbands or fathers can readily find them.

The question arises: Is this phrase a prohibition against married sisters working outside the home? After all, the “virtuous woman” is pictured as diligent in business, at least some of which must be transacted in “the business world” (Pro 31:16,24). It is best not to lay down absolute rules in this matter, while at the same time affirming the wisdom of general principles. Generally, and most of the time, a married sister’s best and most useful sphere is the home. This is especially true when she is the mother of small children. No “baby-sitters” or “day-care centers” can begin to do for her children what she can. The young mother who goes out to work every day, for the sake of a higher “standard of living”, will very likely do a second-rate job at both her tasks. The loss to her secular employment will be temporal and minimal, but the spiritual loss to her developing family may be incalculable!

The best answer to the economic dilemma imposed upon young parents is this: Forget about keeping up with your neighbors in material things. We are called upon to make sacrifices for the Truth; be thankful if your toughest “sacrifice” is the foregoing of a few “luxuries”. Recognize that the common tasks of the household are a test of your patience and faith; as much as accomplishing some “great thing” for the Truth, they are the means to gain eternal life, if done joyfully and wholeheartedly, to God and not to men.

Nearly 68% of the 50,000 women who responded to a 1988 survey by Family Circle magazine said they would prefer to stay at home with their children if it were economically possible for them to do so. The US Census Bureau says that more and more women are entering or staying in the work force after having a baby. In 1977 only 32% of women with a child a year old or younger were working. By 1982 this had increased to 43%. In 1988 it reached 52%. In 2000, 80%.

KIND: “Agathos” should be understood in the sense of “kind” (as in Mat 20:15). The thought is expressed in Proverbs: “She will do him (her husband) good and not evil all the days of her life… she stretcheth out her hand to the poor… in her tongue is the law of kindness… a woman that feareth the Lord, she shall be praised” (Tit 31:12,20,26,30).

TO BE SUBJECT TO THEIR HUSBANDS: “Subject” is “hupotasso” — a military term meaning to keep rank. It appears also in v 9 as “subject”, in Eph 5:21,22,24 and Col 3:18 as “submit” — with regard to wives; also in many other verses. Again, Paul expands upon this necessary obedience in his letter to Timothy: “Let the woman learn in silence, with all subjection. But I suffer not a woman to teach, nor to usurp authority over a man, but to be in silence. For Adam was first formed, then Eve” (1Ti 2:11-13).

A wife’s “love” for her husband is not true love unless it is shown in her obedience, or subjection. It should be stressed, however, that Scriptural passages commanding subjection should never be abused by tyrannical and unsympathetic men intent on suppressing godly women. Many women are more qualified than many men to exercise judgment and give counsel; God never intended that such should be ignored. Women prominently ministered to Christ (Luke 8:2,3), labored with Paul in the gospel (Phi 4:3), and served as official representatives in the ecclesias (Rom 16:1-3). The Scriptural ideal in marriage (or in the ecclesia as a whole) is achieved only when the loving submission of godly women is matched by the loving care and protection of Christ-like men (Eph 5:25,26).

SO THAT NO ONE WILL MALIGN THE WORD OF GOD: This phrase may be taken as the reason for all the advice in vv 2-5. To malign (Gr “blasphemeo”) is, literally, to revile or speak contemptuously of God and God’s things. Blasphemy may be hypocrisy: “I know the blasphemy of them which say they are Jews, and are not, but are of the synagogue of Satan” (Rev 2:9). Any teaching or act of a believer which is contrary to a faithful walk in the Truth is “hypocrisy” and, by this definition, blasphemy as well. Blasphemy is the denial of God or the denial of His power. Paul speaks of this blasphemy in a warning of apostasy in the last days, which may apply to the ecclesia: “Having a form of godliness, but denying the power thereof, from such turn away… Ever learning and never able to come to a knowledge of the truth” (2Ti 3:5,7).

We may seem to acknowledge God’s power by an outward adherence to “the Truth” so-called, but we deny His power whenever we knowingly and continuously walk contrary to His commands. We deny His power to judge and punish wrongdoers. And we deny His living and ever-present power to save, uplift, and guide us into the right ways.

When a man or woman who professes high principles is seen to deny them in practice, then the “enemy” is given cause to speak evil of that profession. So it was that David gave occasion to God’s enemies to blaspheme (2Sa 12:14). So it was that Israel by ignorance and disobedience allowed God’s name to be blasphemed every day (Isa 52:5). And so it was, in Crete, that those who professed the true gospel “liberty” as Paul taught it were bringing that gospel into disrepute among the “circumcision” party (Tit 1:10-16) by their lax behavior!

Tit 2:6

Vv 6-8: To the younger brothers, last of the four classes, Paul has the least to say directly. They should also be sober (v 6). But Paul apparently has in mind that Titus must especially show the young brothers how to live by the example of his own life (vv 7,8): good works and sound speech.

Tit 2:7

Vv 7,8: Titus was to set an example for his younger brethren, both in word and deed. As a teacher, he was to be careful of what he taught, of how he taught it, and of how he “lived” it! His “doctrine” (or teaching) was to be pure, or without corruption. His manner was to be seemly, even solemn; he was to consider his words carefully both in his public expositions and in his private words. He was never to let a personal enjoyment of conversational frivolities undo the good his preaching might accomplish, The business of preparing oneself and others for eternal life is a serious one. Good humor and kindness and sympathy are fine and useful, but foolish talking and idle jesting are terribly harmful.

Sound speech must be preceded by sound reflection. This is the essence of Scriptural “sobriety” — to see the world for what it really is, to develop a sense of proportion in spiritual things, and to have always at the forefront of the mind the essentials of the Truth.

No speech, whether public or private, can be sound or healthful which is out of harmony with one Word of God: “If any man speak, let him speak as the oracles of God” (1Pe 4:11).

It is not simply that we must express ourselves correctly as to doctrine, but also that the essence of God’s character might be expressed in our whole conversation: “For out of the abundance of the heart the mouth speaketh” (Mat 12:34).

If a young man’s heart is full of the word of Christ, his talk must coincide with the exalted character of that revelation.

There is much in the Bible about the power and uses of the tongue. It is naturally an unruly member of the body. Life and death are in its sphere of influence. By our words we may be justified or condemned (Jam 3:2-12).

Example is the greatest and most powerful exhortation. It is not worthwhile giving attention to anyone who does not first discipline and govern himself according to his professed faith. Regardless of any appearance of knowledge, such men have nothing to offer in the way of useful guidance.

IN EVERYTHING SET THEM AN EXAMPLE BY DOING WHAT IS GOOD: The Greek for “example” is “tupos” (Anglicized as “type”). It is from the root word for a blow or a tap; hence, an impression, as of a seal upon wax or an imprint upon paper. A type, then, is an exact (or nearly exact) facsimile of the original. In place of “example” (NIV) or “pattern” (KJV), the RSV gives “model”. Titus was to be, as we are also, the type, pattern, or model of Christ in all his works — truly an awesome task! Likewise, Paul said to Timothy: “Be thou an example (‘tupos’) of the believers” (1Ti 4:12). In dealing with the young especially, example is more persuasive than mere precept.

WHAT IS GOOD: Love what is good (Tit 1:8); teach what is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).

TEACHING: Not so much “doctrine” (KJV) as currently understood, but “teaching” (as also in RSV). Its primary emphasis is upon moral teaching. Truth as a system of knowledge is inseparable from the virtues it requires; faith, patience, love, humility. The absence of these latter characteristics is proof that the truths professed are inadequately believed!

INTEGRITY: As also in RSV and NEB. The Greek word is unique in this passage. The brother who speaks or leads is always faced with certain special temptations: self-display, pride, power. There is the danger of holding wrong standards of success. Success of a preacher must be measured by the effect his words have upon himself and his listeners to change their lives for the better.

Success must never be measured by notoriety or number of speaking engagements or committee appointments.

SERIOUSNESS: “Semnotes” is related to the word “semnos” in Tit 2:2.

“Sincerity” in the KJV is considered to have insufficient evidence in the mss and is omitted by most modern versions.

Tit 2:8

SOUNDNESS OF SPEECH THAT CANNOT BE CONDEMNED: The same phrase appears in 1Ti 6:3 as “wholesome words”. “Hugiaino” (sound, wholesome, healthful) has been discussed already.

THAT CANNOT BE CONDEMNED: The one word, “akatagnostos” (literally, “nothing known against”) is unique to this verse. Titus must ensure that he gives no reason for the “opposers” or “gainsayers” (Tit 1:9) to bring an accusation against himself.

SO THAT THOSE WHO OPPOSE YOU MAY BE ASHAMED BECAUSE THEY HAVE NOTHING BAD TO SAY ABOUT US: The phrase “about us” is supported by most manuscripts; it brings Paul into the picture, jealous not for his personal reputation but only that his mission not be hindered. This phrase is obviously an echo of the latter part of v 5. Both followers and leaders must so live that no one, either unbeliever or apostate believer, will have cause to condemn the Truth. (Of the two possible “opponents”, the first is mentioned in 1Pe 5:8 and the second in Tit 1:9-16.)

Here is the power of godliness, for which there is no substitute. The Truth is not so much a matter of presentation and reasoning and logic, as of beauty and power. If we do not manifest the beauty of the Truth in ourselves, then we cannot teach it in any living way to others. We can pass on doctrines as such, but there will be no transforming power of godliness. We must show the way of life and holiness, so that our opponents may be put to shame.

The way of God, truly and joyfully lived, is the greatest persuasive power on earth. But it must be lived joyfully, as a glorious privilege and not as a burden. Jesus Christ singlehandedly changed the course of this evil world by the sheer impact of perfect holiness. Christ’s opponents were sometimes struck dumb and powerless before the pure brilliance of his sinless character.

Tit 2:9

Vv 9,10: Finally, slaves as a class in the brotherhood are treated separately (vv 9,10), indicating that they must have been a sizeable number in Crete.

The Greek word signifies bond-servants; that is, servants under bondage — more precisely, slaves.

Slavery was perhaps the most perplexing of questions which early Christianity had to face. It entered into all grades and ranks; it was common to all people and nations. The very fabric of society seemed knit and bound together by this miserable institution. Commerce was chiefly responsible for slavery in the old Roman world. To preach against it openly would be to foment rebellion, so foreign was the thought of social justice and equality to the “enlightened” mood of that age. (We also know from Christadelphian literature that there were in America, in the last century, slave-owners whose presence in the ecclesias was the occasion of some dissent.)

It is probable, in the very nature of things, that slave-owners would be very few among the brethren. The vast majority would be either slaves, or poor free men. The Gospel was preached to the poor, and its principles had the greatest appeal to them.

In the Roman Empire in NT times slaves outnumbered the free. Very often the slaves were in chains continually day and night. The master had power of life and death. Slaves had little or no right or protection under law, no property, no true marriage, no choice of a mate — their master gave or took mates at his will. The children belonged to the master as slaves for any use or purpose the master desired. Runaway slaves usually received torture, branding, and often a cruel death. (If our version were more consistently translated, this aspect of NT times would be more obvious: Three-fourths of all the appearances of the word “servant” in the AV should be translated as “slave”, as in some of the more modern versions.)

The Scriptures do not condone slavery. But neither do they seek to destroy any other of the vast multitude of inequities that make up natural human society. Through much of history, and almost to the present, slavery has been a major aspect of human society. Actually it is a much wider and more inclusive thing than generally regarded. That is, all dictatorship is actually slavery; all industrial and economic oppression is actually slavery, especially where the victim’s circumstances leave him no choice but to submit. A world-famous Russian author has recently called to the attention of Westerners the true slave-and-master foundation of Communist society. We should never forget in our prayers our brethren striving to uphold the Truth in Communist and other totalitarian societies.

It has been a universal characteristic of man to seek to oppress and enslave his fellow man and to use him to increase his own wealth, power, and leisure. Slavery in its various forms — fiefdom, serfs, peasantry, and so on — has been the common lot of the poor up until very recent times. Practical slavery still exists in much of the world today, wherever the few rich, who own all the land and control access to legal and political redress, can exploit and oppress the vast and hopeless masses of the poor. Slavery is just one part of the great human fabric of evil and wickedness. For the Bible to seek to abolish slavery would require it to write the laws for all nations, appoint all rulers and judges, and enforce justice by divinely-led police forces. This is exactly what will happen — but not now. It will come about in God’s own proper time and not before.

The greatest slavery of all, before which all else pales into insignificance, is man’s slavery to his own selfishness and fleshly desires; and to this all are in bondage. Most, indeed, are eager victims with no desire for freedom. This is the deep root of the weed to which we must lay the axe of Scripture. Chopping off the “branches” only makes the evil fruit grow bigger.

The purpose of God is concerned with preparing a people for eternity by adversity. And, in God’s wisdom, slavery and poverty are sometimes part of the general, evil, human background that God is using to develop character and shape His determined ends. The Bible’s purpose is not to reform the world — not just yet! Its present purpose is to call out and prepare a people for God. The present evil constitution of man is the necessary furnace of affliction for the purifying of the saints. The Bible is concerned with the character of the individual, the release from the universal slavery of self and sin, and the preparation for God and eternity. It tells the slave to serve his master, whether he be good or bad, as service done to God and accepted by God. It tells the master to treat the slave as he himself would desire to be treated, with perfect justice and mercy, even as he hoped in mercy to be treated by his Master Christ.

TEACH SLAVES TO BE SUBJECT TO THEIR MASTERS IN EVERYTHING, TO TRY TO PLEASE THEM: As stated before, this can apply to more than the literal slaves of Paul’s time. The believers were in reality the “slaves” of their Roman lords, being subject to “the powers that be” (Rom 13:1). And all the poor and middle-class believers (which certainly comprised the majority) were in effect slaves as well: slaves to a cruel, heartless economic system. The natural course would be for a slave or a humble workman to hate his lord, and to “cut corners” and cheat him of his due, or to escape bondage if possible. Paul, speaking God’s words, puts this on a much higher plane: We are not just serving ignorant, wicked men; we are at the same time serving God in heaven: “Servants (Slaves), be obedient to them who are your masters according to the flesh… with good will, doing service, as to the Lord, and not to men” (Eph 6:5,7).

If the believer were a servant to an unbeliever, submissiveness would indicate how thoroughly the Truth affected the life of that person. If he were a servant to a believer, all the more reason to serve diligently in the bonds of love. Practicing this on a natural plane will develop the same characteristic on the spiritual plane. We are all slaves of the Lord.

It would not matter if the master treated the slave justly or unjustly. The slave should consider this system as temporary, passing, as a night mist — remembering that Christ has purchased him with his life-blood, promising manifold payment for unquestioning duty (1Pe 2:18-24). The slave should be reminded that at one time he had served in the bondage of a master who was terribly exacting, and who had offered nothing in return; he had once served that fearful power Sin, and the wages of the employer Sin was everlasting death (Rom 6:17-23).

Again, turning to the natural, a slave was to be faithful to his master unless his master demanded that he violate a law of God; man must serve God first (Acts 4:19; 5:29; 1Co 7:21-23).

NOT TO TALK BACK TO THEM: This should probably be understood in the wider sense of any opposition to the will of the Master.

Tit 2:10

NOT TO STEAL FROM THEM: “Nosphizo” is the regular term for petty larceny, a vice to which slaves would be particularly tempted. The RSV and NEB have “pilfering”. By the last command above, servants are taught to bridle their tongues; by this command, to bridle their hands! Jacob in his twenty years’ service to Laban exemplified this quality (Gen 31:38-41).

BUT TO SHOW THAT THEY CAN BE FULLY TRUSTED: He who is faithful in a little prepares himself for greater responsibilities. But, “If ye have not been faithful in that which is another man’s, who shall give you that which is your own?” (Luke 16:12).

SO THAT IN EVERY WAY THEY WILL MAKE THE TEACHING ABOUT GOD OUR SAVIOR ATTRACTIVE: An echo of the last phrases of vv 5,8. The verb “kosmeo”, translated “to make attractive” (or “adorn” in KJV), is used of the arrangement of jewels in a manner to set off their full beauty. By honest and righteous behavior the slave has the power to enhance the Truth and make it appear beautiful in the eyes of all onlookers.

Observers see the “adornment” and draw conclusions about those who are “adorned”. All of us, not just servants, should be “adorned” modestly and sensibly, with good deeds (1Ti 2:9,10), and with a meek and quiet spirit (1Pe 3:3,4).

GOD OUR SAVIOR: This uncommon expression anticipates vv 11-15, which describe the manifestation of the “Savior God” in His “Savior Son”.

Tit 2:11

See Lesson, Sayings of faith in Pastorals.

Vv 11-15: Grace, redemption, and purification: Paul appeals to the gracious revelation of God’s salvation in Christ as a suitable reason and foundation for the general exhortations of vv 1-10. The phrase “God our Savior” of v 10 paves the way into this wonderfully expressive epitome of the gospel. God our Savior has caused His grace to shine forth in the sight of all men. Christ himself, who is the personification of that grace, says Paul, has taught us and continues to teach us that we must deny this present world and live lives of sobriety and righteousness. Our hopes must be set upon the future when our Lord will reappear in the fullest manifestation of the glory of Yahweh. Even now he has redeemed and cleansed us by his blood and his renewed mediatorial life. We are his special people, and we show how special we are by our zeal to do the works of him who redeemed us.

“God our Savior” is an expression found only in 1 Timothy and Titus (1Ti 1:1; 2:3; Tit 1:3; 2:10; 3:4). This phrase in Tit 2:10 is amplified in v 13: “our great God and Savior, Jesus Christ” — a phrase which retains the old expression “God our Savior” whilst at the same time according a similar rank to Jesus. (For a discussion on the text, see v 13n.) It is the very nature of God that He be a Savior; the totality of His revelation to man is based upon this objective. He is the Savior of all men without distinction (1Ti 2:3,4; 4:10). This “salvation” revelation of God requires an “appearing” (Greek “epiphany”: Tit 2:11,13), a “DIVINE appearing” (Greek “THEO-phany”!): “In hope of eternal life, which God… promised… (and) in due time (He) manifested (‘phaneroo’) His word… according to the commandment of God our Saviour” (Tit 1:2,3).

The means of implementing this promise was the manifestation (Greek “phanerosis”) of God in a “Savior-man”.

Of these special passages concerning the “Savior-God”, the fullest is Tit 2:11-15. This passage is firmly rooted in the language of Isaiah, who speaks frequently of God as the Savior of Israel (Isa 43:3; 45:15; 49:6; 60:16; 63:8). Closely linked in the context of some of these passages is the shining of a great light for the Gentiles as well! In Isa 45:21-22 God declares Himself Savior for all the ends of the earth!

By the time Paul writes, that salvation, once only a promise (Tit 1:2) and a prophecy, has become a living and enlightening reality. The grace of God has become a man, a man gloriously raised from the dead to life eternal. The grace of God in this man has been manifested in the preaching of Paul and others. Yahweh (“He who will become”) has become… salvation! The word of His promise has been made flesh (John 1:14), God has in Christ brought reconciliation to man (2Co 5:19-21). God has “sent” His Son (Rom 8:3). This, and nothing less, is the revolutionary message that Paul is preaching.

This passage highlights the two “epiphanies” or appearances of God in Christ. The one is past (v 11): God’s “grace” has walked upon the earth, to teach men what to forsake, and what to seek and wait for. That for which men are to wait is the second “epiphany”: God’s “glory” (v 13) enshrined in a Son, who will appear for the salvation of his people. This wonderful section may be summarized in these two thoughts: first the grace, then the glory. The first appearance of God in Christ teaches us how to prepare for the second.

In this section are set forth both the negative and the positive requirements of the gospel. The negative: Denying “the world” and all it stands for; the positive, twofold: Living in a zeal for good works, and Looking for the coming of our Saviour. Here is our key to eternity. To deny one thing, and to follow after another, with our whole hearts and minds and energies.

V 11: FOR: This points back to vv 1-10. Especially it links v 10 (“God our Savior”) with v 11 (“the grace of God that bringeth salvation”) and v 13 (“our great God, and Savior Jesus Christ”). The reason and purpose and motivation for all the exhortations of the preceding ten verses is about to be explained.

THE GRACE OF GOD THAT BRINGS SALVATION: We are saved by grace through faith; we cannot save ourselves — it is the gift of God (Eph 2:8). This we would never deny. But it is equally true, because testified in Scripture, that we are justified by works, and not by faith only, since “faith without works is dead” (Jam 2:24,26). How to reconcile two apparently contradictory principles? “Christendom astray” has followed Martin Luther’s lead in, by and large, dispensing with James, “explaining away” other inconvenient passages, and teaching half a gospel: salvation by faith alone. We must do otherwise.

The two “principles” are not mutually contradictory, but rather complementary. As in many matters, a balanced view is necessary. Paul did not regard the grace of God as a gift bestowed without any relation to the recipient. The grace of God is His mercy bestowed upon men for the specific purpose of salvation. But it is also intended to produce certain spiritual results in those who receive it. Particularly, God’s grace is intended to effect His glory — ie, that one day all the earth will be filled with that glory (Num 14:21; Isa 11:9). Grace or salvation apart from God’s glorification would be itself a contradiction of the first magnitude!

God is glorified only when the outpouring of His grace produces in those who receive it changed lives- — lives that deny ungodliness; lives of sobriety, righteousness and godliness: “Herein is my Father glorified, that ye bear much fruit” (John 15:8).

Fruit-bearing is the necessary corollary to the receipt of God’s grace; without such fruit that grace is received in vain. A barren vine is fit only for cutting off! “Every branch in me that beareth not fruit He taketh away” (John 15:2). Paul defines for us the “fruit” we must bear: “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance… and they that are Christ’s have crucified the flesh with the affections and lusts” (Gal 5:22-24).

Here again are those positive and negative requirements of God’s grace as seen in this passage of Titus. Those who do not exemplify Christ’s character by a zeal for good works (Tit 2:14) cannot be his “peculiar”, or special, people. By failing this test, they have received the grace of God in vain (2Co 6:1)!

THE GRACE OF GOD THAT BRINGS SALVATION HAS APPEARED TO ALL MEN: As Jesus Christ is the “word (or purpose) of God” made flesh (John 1:1,14), so he is also the “grace of God” made flesh! That divine grace in human form has already appeared, says Paul, using a verb (“epiphaino”) signifying “to shine forth in light”. The NEB catches the spirit of the word: “For the grace of God has dawned upon the world… “

“Epiphaino” occurs only four times in the NT — twice in Titus (here and Tit 3:4, a very similar thought) and twice elsewhere (Luke 1:79; Acts 27:20). The usage in Acts 27:20 is connected with the literal sun and stars. And that in Luke 1 is a striking parallel to the present usage; it is the song of Zacharias at the birth of John the forerunner of Jesus: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation to the people by the remission of their sins, through the tender mercy of our God; whereby the dayspring (Greek ‘anatole’: the rising or dawn) from on high hath visited us, to give light (‘epiphaino’) to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:76-79).

The appearance of Christ is likened to the sun rising upon a dark and chaotic world. On the pattern of the original creation, when God looked upon the darkness and proclaimed “Let there be light”, the coming of Christ was no less than the beginning of a new creation!

“Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee” (Isa 60:1,2).

And, in a passage that includes that wonderful promise, “Unto us a child is born”, there also occurs: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isa 9:2).

This latter passage is directly cited in reference to the beginning of Christ’s ministry of healing and preaching in Galilee (Mat 4:13-17).

As the “Sun of righteousness”, Jesus “arose” and shined forth upon the world (Mal 4:2). This is certainly a passage of dual fulfillment. From him beamed forth the moral glory to transform a sinful world: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God In the face of Jesus Christ” (2Co 4:6).

Finally, from him again, when he appears a second time to salvation (Tit 2:13; Heb 9:28), will shine forth a physical glory to complete the manifestation of God: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (Mat 25:31; cp 2Th 1:10).

Then the “new creation” which began with his birth will have been finished, and God will once again rest (Gen 2:2), or “tabernacle”, with men (Rev 21:3)!

ALL MEN: This echoes 1Ti 2:4, where Paul says that God “will have all men to be saved”. He is “not willing that any should perish” (2Pe 3:9); He “has no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Ezek 33:11; 18:23,32). While all this is true, nevertheless common sense and Scripture dictate that the offer of grace, salvation, and eternal life is conditional on the fulfillment of certain requirements. Salvation is offered to all men; it may even be said that it is given to all men in the sense that it is made available to all without prejudice or distinction. But salvation is not conferred upon all men indiscriminately.

“All men”: That is, all classes of men, Jews and Gentiles — are placed on the same basis with respect to God’s grace. (The great light that shined forth upon Israel — Isa 9:2; 60:1,2 — also shined forth upon the Gentiles — Isa 42:6; 49:6; 60:3!) All classes of men have sinned and come short of the glory of God; all classes of men may be “justified freely by His grace through the redemption that is in Christ Jesus… is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also” (Rom 3:23,24,29).

Tit 2:12

IT TEACHES US: “Paideuo” means “instructing as a child”, with the implications of discipline, correction, chastening, and admonition. The meaning is best illustrated by Pilate’s usage of the word, when he offered, as a compromise with the Jewish leaders, to “chastise” (“paideuo”) Jesus and let him go (Luke 23:16,22). In Heb 12:6, “paideuo” is joined with “scourging”, further confirming this principal idea. Jesus, being “Grace personified” (v 11), taught us by the example of the chastenings he received, and he teaches us yet by the providential chastenings we receive!

“For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to Him that judgeth righteously… that we, being dead to sins, should live unto righteousness” (1Pe 2:21-24).

SAY “NO” TO UNGODLINESS: “Use your mind. Don’t waste it. Fill it with the right stuff, and keep it working on the right stuff. Keep out the rubbish. Whatever we deliberately put in our minds, or allow to enter, becomes part of us for ever. If it’s worldly rubbish, then we are contaminating and criminally wasting the capacities of the most marvelous computer known, that we have been given for holy and eternal purposes. Keep worldly ‘entertainment’ out of your mind as much as possible… foolishness, fleshly amusements and diversions. Certainly do not deliberately seek such. These things are not ‘harmless relaxation’: they are dangerous, poisonous pollutants of the mind of Christ that we MUST develop. We have tremendous capabilities: few ever begin to put them to use for their sole intended purpose: preparing for eternity with God. We ARE whatever we put in our minds. That becomes US. What do we really WANT to be? Computer men have a saying: ‘Garbage in, garbage out.’ That is, nothing that comes out of a computer is better than what’s put in. So with the human mind. Christ has a receptacle for the world’s garbage, and he’ll soon be putting it there” (GVG).

UNGODLINESS: “Asebeian”, the opposite of “godly” in this same verse. Jesus teaches us both negatively and positively: both what to deny and what to affirm. Though it may seem repetitive, it is certainly profitable for us to follow the Spirit’s guidance and consider both aspects: “Cease to do evil; learn to do well” (Isa 1:16,17). “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good” (Eph 4:28).

The same principle is graphically taught by Jesus in the parable of the unclean spirits (Mat 12:43-45). If we only “turn out” the ungodly thoughts and deeds, and fail to fill our “house” with good thoughts and deeds, it is only a matter of time before worse “spirits” will find and fill the vacuum. And our last state will be worse than the first.

WORLDLY PASSIONS: The word “epithumia” simply means “desire”, and is sometimes used in a laudable sense (Mat 13:17; Luke 22:15; 1Ti 3:1). When, however, it is linked with “worldly” (“kosmikos” — pertaining to this “kosmos”, or present order of things), it signifies in the broadest sense all desires, whether explicitly “sin” or not, that are concerned with this age only. The uncompromising principle is, as Paul put it: “Whatsoever is not of faith is sin” (Rom 14:23).

In this case, “passions” are the “lusts of men” — the absolute opposite to the “will of God” (1Pe 4:2). These “lusts” are an integral part of the “world” or “kosmos” destined to pass away: “Love not the world (‘kosmos’), neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust (‘epithumia’) of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1Jo 2:15,16).

AND TO LIVE SELF-CONTROLLED, UPRIGHT AND GODLY LIVES IN THIS PRESENT AGE: This “age” or “world” (KJV) is not “kosmos, but “aion”, meaning “age” or “generation”. It is the same word used by Paul when he writes sadly: “Demas hath forsaken me, having loved this present world” (2Ti 4:10).

SELF-CONTROLLED, UPRIGHT AND GODLY: “Herein lies the difference between the law and the gospel. The former shows itself in a denial of ungodliness and worldly lust — in an avoiding of those things which tend to dishonor God, and pamper worldly desires and appetites. The latter, in an active following after good — a necessary counterpart and complement to a renunciation of evil. ‘Soberly’ [self-controlled] expresses the self-command and restraint which the Christian should always exercise over his thoughts and actions. ‘Righteously’ [upright] describes the integrity that should regulate all his dealings towards his fellow men. ‘Godly’ indicates the state of mind and conduct he should maintain in his relation toward God” (Patrick Fairbairn).

SELF-CONTROLLED: A derivative of “sophron” (Tit 1:18; 2:2,4,5,6).

UPRIGHT: “Dikaios”, meaning “justly”, a common word already considered briefly (Tit 1:8).

GODLY: “Eusebos” — related to that profound word describing “right worship”: “eusebia”, a staple of 1 Timothy (eight times), and also seen in Titus (Tit 1:1).

The three words, taken in turn, exhort us how to live our lives with regard to: (a) ourselves — “soberly”; (b) our neighbors — “justly”; and (c) our God — “godly”. These three aspects of the believer’s life are amplified in the two verses that follow: (1) We live soberly when we see ourselves as in the world but not of it; that is, when our lives are a “looking for” the glorious appearing of our saviour (v 13). This is the ultimate in a correct view of our circumstances; put the hope of Christ’s appearing at the forefront of your mind, and you are guaranteed to have the right perspective of everything else! (2) We live righteously toward our neighbors when we recognize and fully accept the example of Christ, who gave himself to redeem us from all iniquity (v 14). (3) We live godly lives in the measure that we visualize our position as purified and peculiar people. Then our zeal becomes a zeal for the things of God, for good works (v 14).

Tit 2:13

WHILE WE WAIT FOR THE BLESSED HOPE: The “blessed hope” is the “glorious appearing”; they are not two things but instead one and the same. That which we look for, that which is the center of our hopes, is the return of God’s Son from heaven (1Th 1:10), the “coming” of our Lord Jesus Christ (1Co 1:7). The faithful are good servants who work diligently and always, in expectation of their master’s coming (Mat 24:45); they look for him (Heb 9:28); they love his appearing (2Ti 4:8). As wise virgins they prepare themselves and their possessions for the bridegroom’s coming (Mat 25:1-13). As strangers and pilgrims, their “citizenship” is in heaven, from whence they look for the Saviour (Phi 3:20, 21).

That “hope”, of the appearing of Christ, is THE “hope”. There is no other. It is “the hope” by which we are saved (Rom 8:24). It is equivalent to the “hope of eternal life” (Tit 1:2), and the “hope of the gospel” (Col 1:23). Although that “hope” is laid up now in heaven (Col 1:5) — like the pot of incorruptible manna (Heb 9:4; Rev 2:17) — it will one day come to us in the person of our Lord and Saviour (Heb 9:24,28). Until then, that “hope” which has entered “within the veil” of the most holy place, “even Jesus”, is the “anchor of the soul” (Heb 6:19,20).

This last, graphic figure of Paul tells us much about that “hope”. The true hope, the hope of Israel (Acts 28:20) is an “anchor” for our lives. An anchor is a device which when cast into the sea can prevent a ship from drifting. So likewise the true hope can be our anchor, for it can keep our lives from drifting aimlessly into “shipwreck” (1Ti 1:19), as they certainly would otherwise. No matter which way the “winds” of “doctrine” (Eph 4:14) or worldly attitude might blow around us, we will hold fast and weather the storm if we have found secure anchor upon the foundation rock of God’s Truth.

THE GLORIOUS APPEARING OF OUR GREAT GOD AND SAVIOR, JESUS CHRIST: The AV has: “the glorious appearing of the great God and our Saviour Jesus Christ” (notice the repetition of “our”: there is a God AND a Savior!). Most modern versions blur the proper distinction between God and Christ, for examples: “our great God and Saviour, Jesus Christ” (NIV; RSV). It is true that there is in the original no article before “Saviour”, but the tendency in Greek usage to omit articles before proper names lessens the weight of such an argument. There is, grammatically, nothing that stands in the way of rendering the phrase as does the AV, or even more distinctly: “of the great God and of our Saviour”.

More correctly, the whole phrase might be rendered (as does the RV and Diag): “The appearing of the glory of the great God… ” It is true, notwithstanding the separateness of Jesus from his Father, that their glory is the same: “The Son of Man shall come in the glory of his Father” (Mat 16:27; cp Luke 9:26).

This is the essence of the doctrine of “God-manifestation”: Yahweh has become salvation in Christ, and Christ has now received the Divine name in its fulness: “God hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phi 2:9-11).

The glory of the Father is now the glory of the Son (John 17:5), and will one day — in the climax of the divine purpose of God-manifestation — be the glory, in measure, of the saints (John 17:22; Mat 13:43; 2Th 1:10).

Tit 2:14

WHO GAVE HIMSELF FOR US: Jesus laid down his life, deliberately, willingly (Joh 10:11,15,18; 1Pe 2:23), on our behalf. The preposition “for” is “huper”, as also in 1Ti 2:6 (“a ransom on behalf of all men”), which can bear this meaning; Jesus may be seen as a representative — dying ON BEHALF OF men — and not as a substitute — dying INSTEAD OF men.

TO REDEEM US FROM ALL WICKEDNESS: The original word for “redeem” here is “lutron”, which means to release for a price, or — put simply — to buy. It is one of the several words (or word groups) translated “redeem”, “redemption”, and “ransom”: See Lesson, Redemption.

ALL WICKEDNESS: This phrase is perhaps cited from Psa 130:7,8: “With the Lord there is mercy, and with Him is plenteous redemption. And He shall redeem Israel from all his iniquities.”

This, from one of the “Songs of Degrees”, is probably based upon the experiences of righteous King Hezekiah, who out of the depths of a grievous illness cried unto the Lord, and was heard and healed as a token of deliverance for the nation from the Assyrian threat. As such Hezekiah typified his greater son Jesus, who out of the depths of the grave would arise for the salvation of Israel and the world. Psa 130:8 is an anticipation of God’s words to Joseph: “Thou shalt call his name Jesus, for he shall save his people from their sins” (Mat 1:21).

Those in Christ are not saved merely from death, the penalty of iniquity. They are saved from iniquity itself! When Jesus redeems, when he liberates the slave of sin, sin is to have no more dominion over him (Rom 6:14). He has been redeemed from “all wickedness”. There is no half measure, no half cleansing. No bringing into the ecclesia of half the old life of the flesh, and persuading ourselves that God is not so very particular about this thing or that!

The literal meaning of “wickedness” (“anomia”) is lawlessness, failure to submit to divine law. God’s law is beauty and order and harmony. Conformity with that law is the only means of achieving unity with God. And the perfect law, the “royal law”, is: “Thou shalt love thy neighbour as thyself” (James 2:8). Anything we do that is not in perfect harmony with God’s law is lawlessness. How hard would we strive to achieve this ideal? When we realize that Christ suffered and died to redeem us from all iniquity, to lift us up out of all lawlessness, there can be only one answer.

AND TO PURIFY FOR HIMSELF: Having “purchased” a people with his blood, Christ must next “purify” them so that they may be fit for companionship with him. “Katharizo” is variously translated “cleanse”, “purge”, and “purify”. It is used most often in the NT for the cleansing of lepers (Mat 8:2,3; 10:8; 11:5; Mark 1:40-42; Luke 4:27; 5:12,13; 7:22; 17:14,17). It is used also in the sense of declaring clean what was previously unclean in a legal sense (Acts 10:15; 11:9). And finally, and particularly in the NT letters, it is used to describe a moral cleansing (Acts 15:9; 2Co 7:1; Eph 5:26; Heb 9:14; James 4:8). In this latter usage there is a diversity of agents. At times, it is Christ who performs the cleansing, as here in Tit 2:14 and in Eph 5:25,26: “Christ… loved the church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word”.

At other times, it is us who must cleanse or purify ourselves: “Let us cleanse ourselves from all filthiness of the flesh and spirit” (2Co 7:1). “Cleanse your hands, ye sinners” (James 4:8). All the above aspects are parts of the full truth concerning our cleansing. From a state, or “constitution”, of sin we pass at baptism into a condition of “righteousness” — righteousness being reckoned or imputed to us because we have in faith identified ourselves with the righteousness of Christ. This answers closely to the sense of declaring “clean” what was previously “unclean”, and occurs more or less apart from the related moral cleansing. But also, we are put into a process of being cleansed morally, by Christ and his word, and by our own efforts directed thereto: “We are his workmanship, created in Christ Jesus unto good works” (Eph 2:10).

Christ is the craftsman, the “potter” perhaps, and we are the objects of his careful, painstaking, loving labor. An artisan’s progress with his work is often slow and difficult, but if he is talented and patient, the final result is exquisite.

But the labor of the potential “product” is also needed in this spiritual manufacturing! By a deep and incessant consideration of that word which is a cleansing agent (Psa 119:9; John 15:3), and by a humble submission to the providential discipline of God, we may contribute to this sublime process of molding godly characters.

Finally, for those who have been faithful participants in this cleansing process, there will come the final step, when our “leprous” bodies will be changed in a moment to be like his glorious body (Phi 3:21; 1Co 15:53-55)!

A PEOPLE THAT ARE HIS VERY OWN: The word translated “his very own” (“peculiar people”: KJV) is the Greek “periousios”, which literally means “something beyond”. Paul is quoting from the OT: “Now if you obey me fully and keep my covenant, then out of all nations you will be MY TREASURED POSSESSION (Heb ‘segullah’) . Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (Exo 19:5,6). “Segullah”, we are told, referred to the private treasure of kings; in societies where kings were more or less absolute dictators, everything in their realm was considered to be legally their property — but even a king could not control and spend and enjoy all properties in his kingdom, and so he would possess certain properties, properties which were set apart as his own “special treasure”, his “peculiar” or unique property, and no one else’s.

In the figure here, God Almighty is the great king, and all the universe belongs to Him, and all men, and all they have — it is all His. The cattle on a thousand hills belong to Him! But… the Heavenly Father has condescended to choose a special few of all His subjects to be His own family, His own special possession, His own cherished riches. They stay close to His person; they recline in His bosom; they hear His whispers of endearment; they feel the tender touch of His special love. They are dearer to Him than the stars in the heavens, or the glorious snow-topped mountains. They are dearer to Him than the treasures of the richest mines, or the harvests of the richest fields. They are the ones He has redeemed with the precious blood of His Son. “Then those who feared the LORD talked with each other, and the LORD listened and heard. A scroll of remembrance was written in his presence concerning those who feared the LORD and honored his name. ‘They will be mine,’ says the LORD Almighty, ‘in the day when I make up my treasured possession. I will spare them, just as in compassion a man spares his son who serves him’ ” (Mal 3:16,17).

EAGER TO DO WHAT IS GOOD: To become the actual possession or property of Jesus Christ, and hence of God, is a very different relationship from that which some of the Cretan believers had envisioned. They were baptized and conformed outwardly to the Truth in its ordinances, and consequently they considered that they had fulfilled the conditions for salvation. Outside their religious exercises they felt free to indulge themselves in worldliness in its many forms, some innocuous and some vicious. Yet if they had truly been baptized into Christ, they had become his possession, a new creation; body and mind and spirit and heart, they belonged to him alone. They must therefore be distinctly different from the world around them, shunning its activities and associations. They must interest themselves in the things of God, and energetically and vigorously pursue good works. No less would be sufficient.

Those who have become a part of the new creation in Christ Jesus have become his “workmanship”; the reason for their “creation” is “good works” (Eph 2:10) — nothing can be simpler.

This is the key and central thought in this very practical letter. It is not sufficient that we just do good works. Even more important is that we be eager, or zealous, about it. (The word is from a root meaning to “boil”! Being “lukewarm” in good works is being pathetically lacking — Rev 3:16!) We must be eager, keen, enthusiastic; this must be our pleasure and consuming desire, so much so that we never feel we have done enough for God and the Truth, but are always striving to do more. If we are not zealous for good works, then we are just ordinary, self-indulgent people, like all the rest of the perishing world.

GOOD WORKS: This means helping other people, both temporally and eternally — especially the latter, though by no means ignoring the former — laboring practically and constructively, comforting and encouraging. If we are sorry for ourselves, or indulgent of our own silly weaknesses, we are useless to God. We cannot even begin to fulfill this requirement of good works. For if, having the glorious gift of the Truth, we have not enough faith and sober-mindedness to be eternally, joyfully thankful to God, then we are blind indeed and cannot see afar off. We just do not know God; we have never found Him.

There is something beautiful and inspiring in seeing righteous zeal in action: in seeing cheerful, joyful, persistent unselfish labor and dedication — a loving heart carried away by spontaneous enthusiasm.

What a contrast to natural, stodgy, selfish, animal man! Such a transformed person is truly alive, serenely mindless of time and toil and even hardship and suffering. This is life! Anything else is simply existing.

Two men may be engaged in exactly the same operation. The first is dawdling, listless, his little mind constantly wandering off into narrow, winding, “dead-end” paths. The other is fervent, intent, eager, his mind fixed upon the task at hand and the end result, doing all in his power to follow faithfully the pattern set before him. God is watching us all every moment. The God who said: “He that is slothful in his work is brother to him that is a great waster” (Pro 18:9) — also said: “Whatsoever ye do, do it heartily, as to the Lord” (Col 3:23). Which of those two “workmen” best describes us?

Of Jesus it was said that he was “clad with zeal as a cloak” (Isa 59:17). When he found merchants and money-changers in his Father’s house he drove them out with indignant authority: “And his disciples remembered that it was written, ‘The zeal of Thine house hath eaten me up'” (John 2:16,17; Psa 69:9).

Christ is the model for all his people. Complacent orthodoxy says, “Christ did it all.” The Scriptures say that Christ is the example of the perfection for which we must all strive, as the evidence of and response to our love for God.

Being zealous of good works not only manifests our zeal for God; it incites others to action also: “Your zeal hath provoked many” (2Co 9:2).

Therefore, by inaction we become responsible for others’ failures. The power of example is greater and more serious than we realize — for good and for evil!

It is essential that we be zealous for the Truth, but let us constantly examine ourselves to determine that our zeal is a sober zeal! In other words, that it is balanced and not distorted; that it is directed toward the holy and necessary and wholesome things of God. It is so easy to be zealous over crotchets, private interpretations and idiosyncrasies, and personal differences. It is so easy to be zealous in legislating standards for others where God has not been explicit. This is a counterfeit and a complacent zeal; it is the zeal of self-righteousness, not the zeal of good works. Let us strive to be zealously severe toward ourselves, but zealously kind and sympathetic and loving toward others — and not the reverse!

TO DO WHAT IS GOOD: Love what is good (Tit 1:8); teach what is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).

Tit 2:15

THESE: Referring back to all of Tit 2 at the least, and perhaps to all that has preceded this.

TEACH… ENCOURAGE… REBUKE: Here are proclamation, encouragement, and conviction — the three objectives of Gospel preaching. The gospel must be proclaimed first, in order to have any effect. It must “exhort”, or comfort and encourage, its hearers, this word, “parakaleo”, means “to call to one’s side”. It is the common word for exhortation. A related word is used of Christ our Advocate (1Jo 2:1), and of the “Paraklete” — the Holy Spirit “comforter” (John 14:16,26; 15:26; 16:7). And finally, when necessary, the gospel preached by Titus must search out, rebuke, and convict the consciences of its hearers. This word, “elencho”, is translated as “reproof” in 2Ti 3:16.

This great statement of Paul about the inspiration of Scripture deserves full quotation here, as practically a parallel to his words to Titus: “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works” (2Ti 3:15-17).

This reminds us that all we speak should be based upon holy, inspired Scripture. If this was so in the days of the Apostles, when the Holy Spirit gifts existed for the benefit of believers, it must be at least as important today! Many “wise” men have many things to say; their words swirl around us like a storm. But only the words of Scripture are authoritative. “These things” are what we must listen to, believe, and speak to others.

DO NOT LET ANYONE DESPISE YOU: This is virtually identical to 1Ti 4:12: “Don’t let anyone look down on you because you are young.” Like Timothy, Titus had probably encountered men, perhaps older men, who envied his ability and position, were taken aback and rebuked by his zeal, and therefore were always ready to condemn him and undermine his efforts. Titus had to be doubly careful in whatever he did so that his enemies would have no occasion to criticize him. He would also have to develop a “thick skin” to withstand their continual badgering and heckling.

Tit 1:1

See Lesson, Paul the man.

See Lesson, Pastoral letters, overview.

See Lesson, Sayings of faith in Pastorals.

See Lesson, Errors in Crete.

Vv 1-4: Paul’s greeting to Titus is much longer than either of those to Timothy, much longer in fact than most of Paul’s greetings. There is nothing, however, in all of the four verses that sounds unlike Paul. It is one of those concise yet profound declarations of the gospel which was his whole life, followed by a warm expression of love for Titus his own “son” in the faith, and concluding with his prayer for that son’s spiritual well-being: “Grace, mercy, and peace”.

It is quite easy for us to skip over such phrases, wearied perhaps by their frequent repetition, and hardened in our sensibilities by the supposed “vagueness” of these terms. But grace, mercy, and peace were real, almost tangible things to Paul — more real than anything to do with the temporal, perishing commonplace things of the world around him. Perhaps nothing else is as vital in his whole letter as “grace, mercy, and peace”. All of the rest of what Paul wrote was of course important instruction and exhortation. But these were the keys of life! If we have grace, mercy, and peace from God, we have everything; nothing else really matters. If we do not have them, the wealth of the world and all might and all wisdom would be of no real value to us. Only a few among ail of mankind have this supreme blessing; the vast majority do not.

As with many of Paul’s lengthier introductions, each phrase is significant of what is to come later. Far from linking together high-sounding phrases for the simple effect of it, as the casual reader might suppose, Paul is laying the groundwork for all that will follow: (1) He calls himself a slave, so as to appeal to other slaves (Tit 2:9,10). (2) As an apostle, to whom was committed the preaching of the gospel, he clearly establishes his right to appoint Titus, and to set him on his course; therefore, no man can question the authority of Titus (Tit 2:8,15). (3) The truth pertaining to godliness foreshadows the central theme of his letter, as has already been discussed: the necessity of good works (Tit 2:7,14) and sobriety (Tit 1:8; 2:4,6; 3:12). (4) That God cannot lie may seem a truism, but it serves as a significant counterpoint to the untruthful character of too many of the Cretans (Tit 1:10-12). (5) The eternal life (cp Tit 3:7) that God promised since time began (Tit 1:2) has now been manifested in Christ. Again, this seems almost trite to us now. Yet, as the antidote to the legalistic tendencies of the Judaizers (Tit 1:10,14; 3:9), it could not be said often enough that there was salvation in no other than Jesus Christ!

V 1: PAUL: His name was originally Saul, which signifies “called of God”. He changed his Hebrew name to the Greek name by which we know him as a result, apparently, of the conversion of the deputy (or proconsul) of Cyprus, Sergius Paulus (Acts 13:2,9,12,13). Paul signifies “little” (cp 1Co 15:9; Eph 3:8). A new name, and that a Greek one, signaled the commencement of a new mission: Saul the Hebrew had been specially selected apostle to the Gentiles (Acts 9:15).

The conversion of Paulus the Gentile was facilitated by the miraculous blinding of the pestilent Bar-Jesus, a Jewish sorcerer who was opposing the preaching of Saul. This one incident set the pattern for the apostle’s life work as a missionary to the Roman world: the blindness of the Jews and the faith of the Gentiles. What more natural than that the apostle saw his own former self in Bar-Jesus (“the son of salvation”) — a favored Jew whose intellectual pride led him to fight against Christ, and who was struck blind by that power he opposed. Then and there, reflecting on his new life and his new mission, Saul of Tarsus became finally and absolutely Paul the Apostle!

Paul attaches his name to 13 of his 14 inspired epistles. The only exception is his letter to the Hebrews, which Paul issued anonymously so as not to excite the animosity of his implacable enemies the Judaizers.

A SERVANT OF GOD: “Doulos” is a slave, a bond-servant, one whose will and capacities are entirely at the service of another. Paul, a freeborn Roman, rejoiced in his servitude to God (cp 1Co 7:22; Rom 6:18). Indeed, there can be no higher position, spiritually speaking, than a “slave” of God: such were Moses (Josh 1:2) and Joshua (Josh 24:29) and all the prophets. And the greatest prophet said, “And whosoever of you will be the chiefest, shall be servant (‘doulos’) of all” (Mark 10:44).

This description emphasizes submission and dependence on their Lord. It is not a technical reference to a specific office, but characterizes their willing service of Christ, their divine Master. The same designation appears in the letters of James, 2Pe, and Jude.

Man’s slave becomes free in Christ, and a freeman (like Paul) becomes Christ’s slave (1Co 7:22).

The use of the term “slaves” also suggests the “redemptive” work of God in Christ: the Israelites were “slaves” in Egypt, who were “bought” or “redeemed” out of their slavery to become the “purchased possession” of the Father (Exo 15:16). (See Lesson, Redemption.)

AN APOSTLE OF JESUS CHRIST: “One sent forth”, with some special message or commission; an ambassador or envoy. An apostle of Jesus Christ was one directly called by the Lord, as was Paul (Acts 9:5,6; 1Co 9:1).

FOR THE FAITH OF GOD’S ELECT: “To further the faith of God’s elect” (RSV). Twice elsewhere Paul uses the phrase “God’s elect” (Rom 8:33; Col 3:12), signifying chosen, or “elected”, by God. In the OT similar terms were applied to the nation of Israel, but in the NT the ecclesia is the elect of God, or the “Israel of God” (Gal 6:16).

AND THE KNOWLEDGE OF THE TRUTH THAT LEADS TO GODLINESS: This phrase is attached to the preceding one: Paul was an apostle of Jesus Christ, with the purpose or mission of furthering the faith of God’s elect and the “knowledge” (RSV, NIV) of the truth which leads to godliness.

The word “knowledge” is the superlative, “epi-gnosis”: precise or exact knowledge. It is knowledge that lays claim upon the sentiments and emotions of the possessor, to alter his life — not just “head” knowledge, but also “heart” knowledge! Paul was commissioned to teach men a truth that would do no less than change their lives! The full knowledge of the Truth will do this; it will sanctify and cleanse and renew the believer (John 17:3,17; Eph 4:22,23; 5:26; Col 3:10). But, sadly, there are some who have “a form of godliness, (while) denying the power thereof… (they are) ever learning, but never able to come to the knowledge (‘epi-gnosis’) of the Truth” (2Ti 3:5,7).

GODLINESS: The word “eusebia” appears 15 times in the NT. Ten of these are in Paul’s writings, and all in the Pastoral Epistles. The word occurs eight times in 1Ti and once each in 2Ti and Titus. “Eusebia” is compounded of two words: “Eu”, which means well or right, and the remainder, which signifies worship. True “godliness”, therefore, is “right worship”, the practical expression in our dally lives of the worship due To God. The “truth which leads to godliness” is the gospel believed, which exercises a compelling Influence upon impure men and women to develop pure characters. This we do by practical application of God’s principles, while never losing sight of the fact that we are saved by God’s grace alone and not by our own efforts.

This may seem perfectly obvious, but it was necessary for Paul to repeat it time and again. The fact is, the Cretan believers (and some believers today?) were in grievous danger of confusing a counterfeit “godliness” with the true. Their lives were very much taken up with speculations on “Jewish fables” and “commandments of men” (Tit 1:14) and “foolish questions, and genealogies, and contentions, and strivings about the law” (Tit 3:9). They were no doubt “puffed up” in their minds, vainly deluded into thinking that the energy they put into their “sophisticated” disputes about technicalities was proof of their “godliness” when in fact it was the very reverse. If this glimpse of their ecclesial affairs seems uncomfortably familiar, let us all heed the lesson!

Tit 1:2

RESTING ON THE HOPE OF ETERNAL LIFE: The preposition “epi” (upon) gives the idea of “resting upon”. The question, then, is: Does this phrase modify “Paul”, “faith”, “knowledge”, “truth”, or “godliness”? Even the most learned Greek scholars seem at a loss as to the answer. For our purpose it is sufficient that any of the five suggestions is true: Paul rested on the hope of eternal life because his faith rested on that same hope, and so forth.

HOPE: “Hope” is not reality (Rom 8:24,25; Tit 3:7). Eternal life is not now in our possession; instead, we must seek for it (Rom 2:7). We hold firmly to the hope, or the promise, now (1Jo 2:25; 1Ti 6:12); in the great day of judgment we redeem that hope for the real thing (1Ti 6:1.9)!

WHICH GOD, WHO DOES NOT LIE, PROMISED BEFORE THE BEGINNING OF TIME: The first lie was uttered by the serpent in the garden of Eden: “Ye shall not surely die” (Gen 3:4). In thus speaking to Eve, the serpent accused God of lying, because God had said: “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen 2:17). The serpent was a liar from the beginning, the “father” of liars (John 8:44). Through him, because of the disobedience of our first parents, sin and death and murder entered the world. So, in that sense, the serpent or the “devil” was the “father” of sin and murder also (1Jo 3:8, 12): “And ye know that no murderer hath eternal life abiding in him” (1Jo 3:15). The serpent’s lie offered a false hope of life to Eve: “Eat of the tree and you will not die!” (Did the serpent also suggest that the fruit of the tree of life might serve as the antidote to any ill effect from the other fruit?) Both John and Jesus called the Pharisees “children of the serpent” (Mat 3:7; 23:33). Was this because their absolute trust in the Mosaic law and their own “righteousness” promised a false hope of life, which deluded their followers even as the serpent’s lie deluded Eve? If so, then Paul is here setting forth God Almighty as the absolute antithesis to those “of the circumcision” (Tit 1:10), who taught what they ought not (v 11), and were “liars” (v 12), because they suggested that eternal life might come through the keeping of the law.

The Judaizing element in the first-century ecclesias was the “mystery of iniquity” already at work (2Th 2:7), propounding the “lie” (v 11) that eternal life might be had other than through intelligent faith in Christ. This “serpent’s lie” became the cornerstone of the Roman apostasy.

The great false church taught salvation by “works” and by “filthy lucre”, rather than salvation by knowledge of the truth and faith. (It also taught the “immortality of the soul”, another vain delusion patterned after the serpent’s first lie — “Ye shall not surely die”!).

God, who cannot lie (Num 23:19; 2Ti 2:13; Heb 6:18; James 1:17), has promised eternal life – but only to those who know the Truth and obey it in faith.

BEFORE THE BEGINNING OF TIME: Literally, “before the time (Greek ‘chronos’) of the ages (‘aionios’)”. God’s foreknowledge of man’s fall and the subsequent plan of redemption in the seed of the woman, bringing eternal life by faith in him, is indisputable (2Ti 1:9; Rom 16:25). But how can it be said that God promised eternal life before there was any man to hear and believe and act upon that promise? The “chronos” referred to, then, must be either the “times” that began with the curse upon Adam and Eve, or the “times” that began with the reception of the Law by Moses, in either case, God’s promise given to man may refer to the great foundation promise of all Scripture, Gen 3:15. (Notice that the promise of v 15 was given immediately before the curse of vv 16-19, which is surely more than arbitrary choice!)

The promise of eternal life was amplified in the Abrahamic covenant, as Stephen taught: “And He (God) gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that He would give it to him for a possession, and to his seed after him, when as yet he had no child” (Acts 7:5).

In promising the mortal Abraham an everlasting possession in the land of Canaan, God, “who cannot lie”, was promising him eternal life, since there was no other way the land-promise could be fulfilled! And this He did even before the Mosaic “times” began!

Tit 1:3

AND AT HIS APPOINTED SEASON HE BROUGHT HIS WORD TO LIGHT THROUGH THE PREACHING: “At proper seasons” (Diag), God revealed openly (Gr “phaneros”) the word of His promise by the means of preaching. The “appointed season” (“kairoi idioi”) is in contrast to the “times of the ages” in v 2: From the beginning of man’s time, or from the institution of God’s first national law upon earth, through Moses, the promise of eternal life had been given to men. But at first it could be perceived only indistinctly (1Pe 1:10-12); it was clearly sat forth only with the birth (Gal 4:4), and work (1Ti 3:16), and especially the death and resurrection (1Ti 2:6) of Jesus Christ, and the proclamation by the apostles sent by him into the world (as here and Eph 3:1-10). Everything else had been only preliminary (including the giving of the Law so idolized by some Jewish believers — Tit 1:10,14; 3:9). Now had come the absolute and unchallengeable reality, the substance which the “shadows” had only vaguely delineated: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:14-17).

THROUGH THE PREACHING: Is the “church” correct in its view that the Holy Spirit, acting independently of the Bible, is the agency through which the believer is converted and cleansed? Definitely not. Enlightenment occurs because God has “manifested His word through preaching”. True Scriptural conversion is the result of preaching, not some mysterious, instantaneous action of the Holy Spirit. The Philippian jailer came to know the Truth because Paul and Silas “spake unto him the word of the Lord” (Acts 16:32). Men and women of Antioch gave their lives To God because “the word of the Lord was published throughout the region” (Acts 13:49). Instances such as this could be greatly multiplied.

ENTRUSTED TO ME: In this and similar passages (1Ti 1:11; 6:20; 2Ti 1:14) Paul could have in mind Christ’s parables of the pounds and the talents (Mat 25:14-30; Luke 19:12-27). In those parables, money is deposited to the trust of servants as though to a bank, for the purpose of being invested to realize a profit, or at least of earning “usury” or interest. The “deposit” must be put to work; it must be given the fullest opportunity to grow! Christ has given to each of us (not just to Paul and the apostles!) the Truth, and we must grace that Truth to the best of our individual abilities. We must not cast it aside to decay through neglect, nor even store it neatly away in a white napkin! We will be judged as to what we have done with that which was entrusted to us.

BY THE COMMAND OF GOD OUR SAVIOR: “Kata” (“by” or “according to”) implies a strong link with the One who commanded; Paul’s commission as an apostle, to preach the gospel, rested on the highest authority. It was confirmed by the Holy Spirit from the beginning (Acts 9:17; 13:2,9) and throughout his ministry (Acts 19:11,12).

GOD OUR SAVIOR: This is not a very common expression, but it does convey an important Truth. God was “in Christ reconciling the world unto Himself” (2Co 5:19-21). “God so loved the world…” (John 3:16). God delivered up His own Son for us all (Rom 8:32). There is nothing in true “theology” that would set the Son against the Father, that would suggest a vengeful Deity placated by a loving Savior Son (an idea borrowed from the grossest idolatries). God was fully and absolutely “our Savior”, and the means of that salvation, the Lord Jesus Christ, was appointed by Him for the purpose of declaring His righteousness, after which He might righteously offer forgiveness and salvation To believers (Rom 3:20-29).

SAVIOR: The word “Savior” is used ten times in the Pastorals – six times for God (1Ti 1:1; 2:3; 4:10; Tit 1:3; 2:10; 3:4) and four for Christ (2Ti 1:10; Tit 1:4; 2:13; 3:6). In all Paul’s other letters it occurs only twice more, referring in both cases to Christ (Eph 5:23; Phi 3:20).

Tit 1:4

TITUS: See Lesson, Titus the man.

MY TRUE SON IN OUR COMMON FAITH: The word “true” is the Greek “gnesios”, which means “genuine”. Paul addresses Titus as his close protegee, his dearly beloved friend, “begotten” (cp 1Co 4:15) into the Truth by the apostle. Paul considers himself the spiritual “father” of Titus; he uses a Scriptural form of speech, of which many examples might be cited: Joseph was called “father of Pharaoh” (Gen 45:8), being his counselor. The prophets’ followers and students were called “sons of the prophets” (1Sa 19:20; 2Ki 2:5,7,15; 4:1,38). Elisha calls Elijah, “My father, my father” (2Ki 2:12). Job was a “father” of the poor (Job 29:16). And Jabal was the “father” of all who play harps (Gen 4:20).

It was inevitable that Paul, who almost certainly had no children of his own, would have a paternal feeling toward young men like Titus and Timothy (1Ti 1:2) and Onesimus (Phm 1:10), to whom he was entrusting the burden of carrying forward, even after his death, his life’s work. Such a feeling in no way runs contrary to Christ’s admonition to “call no man father in earth” (Mat 23:9), because in that statement Christ is evidently warning against the pride and ambition of self-appointed teachers who indiscriminately seek for and even demand worshipful praise from others, something the humble Paul never did.

This phrase differs from the one in 1Ti 1:2 and 2Ti 1:2 by the inclusion of the word “common”. It is true that all believers should share a common faith in unity (Eph 4:3,4), and that may well be Paul’s thought. But, additionally, the emphasis upon “the faith which we share” (NEB) would call attention to the divergent nationalities and backgrounds of Paul and Titus. And this common bond between Jew and Gentile in the Lord would be a gentle reminder to the Judaizers in Crete, and those who heeded them, that there was only one faith — not two!

It may be noted in passing that Paul has other titles for Titus. Besides being his “son”, Titus is his “brother” (2Co 2:13), his “partner and fellowhelper” (2Co 8:23), and one who walked in the same spirit (Tit 12:18).

GRACE AND PEACE: The KJV has “Grace, mercy, and peace”, but some mss omit “mercy” — as does the NiV. It may be that when Paul omits “mercy”, it is because he considers it to be included in the more comprehensive word “grace”.

GRACE: The Greek word is “charis” — a gift, or favor — any and all of God’s blessings and gifts of the Holy Spirit but it certainly signifies much more as well.

Grace is the favorable attention, and love, and care, and comfort and guidance from God toward us: to come within the scope of His glorious light — to be accepted as part of His chosen family, constantly overshadowed by His angelic protection.

This grace is extended without partiality to all who, in Truth, yield themselves entirely to Him — this means placing ourselves in His hands, allowing His Word to work in us. We must allow the Truth to overshadow and dominate everything in our lives — endeavoring to give our all to Him, holding nothing back, in hope of the day when we will be “filled with all the fullness of God”. Just holding certain beliefs, and attending the meetings of believers, and being technically “in the Truth” is not enough to guarantee God’s grace. We must be receptive to Him and be moved to activity. Then and only then may we enter into the glory of the grace of God.

“Mercy” occurs in some mss, but is not found in the NIV. Mercy is the overlooking, in loving understanding, of all our shortcomings and weaknesses and failures — if we, like Paul, agonize to repudiate them and to be free of them.

To obtain the mercy of God, we must fully recognize our absolute need for mercy — our utter helplessness and misery without it. God is the essence of all holiness and purity and perfection. We are weak, ignorant, unclean mortal creatures seeking His exalted fellowship.

And related to this, the more we recognize our own need for mercy, the more merciful we should be toward the faults and weaknesses of others: “Blessed are the merciful, for they shall obtain mercy” (Mat 5:7). (But let us remember that mercy does not remove the responsibilities of duty and obedience to God’s commands.)

PEACE: Peace is the basic blessing we all need most. It only comes through the grace and mercy of God. Peace is an impervious mental shield against all fears and anxieties. Peace is perfect, relaxed harmony and tranquillity of mind and spirit. Peace is primarily “peace with God” — “We have peace with God through our Lord Jesus Christ” (Rom 5:1).

To have peace with God makes all other conflict harmless and unimportant. It can only come with complete, undivided dedication to one supreme object of life, for peace is essentially oneness and integrity. It is not freedom from external conflict: that is not important. It is freedom from internal conflict. Jesus said, just before the terrible suffering of his crucifixion: “Peace I leave with you; my peace I give unto you… In the world ye shall have tribulation; but in me ye shall have peace… Let not your heart be troubled, neither let it be afraid” (John 14:27; 16:33).

And Paul, chained and in prison for the sake of the glorious gospel, cells the Philippian brethren to take everything to God in prayer, and he assures them that in so doing — “The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ” (Phi 4:7).

FROM GOD THE FATHER AND CHRIST JESUS OUR SAVIOR: This shows the true order from which all blessings flow. All gifts come from God. But the greatest gift to man is the hope of eternal life, which was first revealed in Christ — “the firstfruits” (1Co 15:23) — and then offered to us as well, through Christ our Saviour.

So Paul, who addresses Titus as his “son”, directs him nevertheless to a greater Father than himself!

Tit 1:5

Vv 5-9: Qualifications of bishops: Titus had been left on Crete by Paul, who himself was probably on a missionary journey after his first imprisonment. Titus was to consolidate the apostle’s work by ordaining elders in every ecclesia. “Ordain” simply means to appoint; the “ordination” of “clergy” in the world’s churches is a later invention!

In vv 6-9 great stress is laid upon the qualifications of “bishops” (elders, or arranging brethren). Sixteen requirements are listed, and they are worthy of much study and contemplation. They are not just for elders — they are the necessary attributes of all who desire to be godly! Titus just had to make sure the elders he chose had the necessary Christian qualities that God in fact requires of all believers.

Most of the requirements are quite clear and, like most Scripture, do not need exposition so much as application. The practical requirements of the Truth are usually such as to leave us no excuse for misunderstanding or neglect. It is the theoretical aspects we like to get side-tracked and bogged down in. It is more pleasant and less demanding upon the flesh to discuss and debate unlearned questions without end, than it is to face and conform to plain commands.

Overall, an elder must be strong, firm, and determined, but also gentle, calm, and self-controlled.

The word “bishop” — Greek “episkopos”: literally, an overseer — occurs only five times, one of them applied to Christ (1Pe 2:25). In the four times applied to Christ’s brethren (Acts 20:28; Phi 1:1; 1Ti 3:1,2; Tit 1:7), the context in ail cases indicates more than one in an ecclesia; generally it identifies them with “elders” (cp, for example, Acts 20:17 with v 28). The lordly “bishops” of modern churches, with their fine robes and finer salaries, bear no resemblance to NT “bishops”!

THE REASON I LEFT YOU IN CRETE: Paul and Titus had evidently visited Crete together, after Paul’s release from prison in Rome (Acts 28:30), perhaps to follow up on what Paul had done and seen during his stop-over there on his trip to Rome (Acts 27:7-9). Paul, anxious to visit other ecclesias, left the very capable Titus there whilst making his way to Nicopolis (Tit 3:12).

CRETE: Crete is a large island about 140 miles long and 30 miles wide. It is traversed from east to west by a chain of mountains, of which Mount Ida, near the center, is 8,065 feet high. Homer spoke of its fair land, its countless men of different races, and its hundred cities. Crete was conquered by the Romans, 68-66 BC. Many Jews settled on the island (Acts 2:11).

From the letter to Titus it would appear that the Truth had spread throughout the length and breadth of Crete. Of how and when it was introduced the Scriptures say nothing directly. It is likely that some Cretan Jews were among the 3,000 converts on the day of Pentecost returning to form the nucleus of the Cretan ecclesias.

There are also hints that Paul was concerned with Crete from early times. When Paul was sailing to Rome he had to change ship at Myra, being transferred to a grain ship sailing from Alexandria to Italy. In this ship they came with difficulty, because of opposing winds, to Crete, and contrary to usual custom, to its southern shores. These large Alexandrian ships (there were 276 persons on board as well as a cargo of wheat: Acts 27:37,38) did not voyage during the winter months. So in this case they made harbor at “the fair havens”, near the city of Lasea. Here the counsels were divided as to whether the ship should attempt the further voyage or stay — though “the haven was not commodious to winter in” — so that “much time was spent” and “sailing was now dangerous because the fast was now already past”.

This fast would be the fast of the day of Atonement (in our month of October), so that winter was near. Hence the indecision. There would be no indecision in Paul’s plans. Can we suppose that the “much time” was frittered away? As at Sidon Paul would be allowed ashore, so there is every reason to believe that he visited the young ecclesias and preached the gospel during this time at Lasea on Crete. In the years that followed until the appointment of Titus, there was ample opportunity and every reason for the Truth to be spread further throughout the island.

The reputation of the Cretans in general was very poor; their immorality and untruthfulness were proverbial (Tit 1:12). Yet in soil such as this, the Truth could still be planted and established, and could prosper. [See Lesson, Errors in Crete.]

THAT YOU MIGHT STRAIGHTEN OUT WHAT WAS LEFT UNFINISHED: “That you might amend what was defective” (RSV), or “regulate things which are deficient” (Diag). It is not necessary to suppose that the Apostle Paul forgot to give instructions to Titus before taking leave of him. The more reasonable conjecture is that his letter was a reminder, in more organized fashion, of the verbal instructions Paul had already given on the spot (notice the next phrase: “as I directed you”). Also, a letter to which the great apostle’s name was affixed would provide Titus with the necessary authority to perform his assigned tasks.

The things that were “unfinished” or “defective” may be easily judged by the subject matter that follows. There were in Crete many believers, but little ecclesial order; there was much talk about the Truth and the controversies of the day, but little practical godliness.

The KJV has “set in order the things that are wanting”. Setting “in order” is a significant thing in the service of God (particularly in the area of offering sacrifices): Gen 22:9; Exo 26:17; 39:37; 40:4,23; Lev 1:7,8,12; 6:12; 24:8; 1Ki 18:33; 2Ki 20:1; 2Ch 13:11; 29:35; Eze 41:6; Acts 18:23; 1Co 11:34; 14:40; Tit 1:5.

AND APPOINT ELDERS IN EVERY TOWN: “Ordain” (KJV) means nothing more than “appoint”. The modern theological implications of “ordination” have no part in, and derive no sanction from, these words of Paul. The fact that elders were needed in every city indicates that the Truth had already spread far and wide throughout the island. Titus was surely a reasonably young and vigorous man for Paul to have expected him to carry out such a task, since Crete was no small island!

By a comparison of v 5 and v 7, it is obvious that the terms “elder” and “bishop” were interchangeable, as has already been noted above.

The requirements for elder-bishops, both positive and negative, are given in vv 6-9, in a list very similar to the one in 1Ti 3:2-7.

Tit 1:6

AN ELDER MUST BE BLAMELESS: An elder (v 5), or bishop, must first of all be blameless or “above reproach” (NASB). (The word is “anenkletos”: “having nothing laid to one’s charge”. It occurs in 1Co 1:8 and 1Ti 3:10.) He must be free from any grounds of criticism. He must give up and put away anything that could be a matter of question or censure, to the detriment of the Truth — anything that might trouble his brethren or cause the outsider to doubt. Truly Solomon says that a little folly in him that is in reputation is like the stink of dead flies in good ointment (Eccl 10:1). Nowhere do minor faults stand out more clearly than when they appear in prominent men.

THE HUSBAND OF BUT ONE WIFE: The phrase, found also in 1Ti 3:2, has been the center of some disagreement among commentators. It may indicate that there were some Christians as late as 65 AD who had had several wives under the permission of Mosaic and Roman laws, and who were allowed to keep them in this early period of transition. It seems almost certain that such brethren had married more than one wife before they embraced the Truth. The fact, however, that such men were baptized and received into fellowship indicates that they were accepted as the Truth found them, and were not required to sever any existing marriage ties as a condition of baptism. No restrictions were placed upon such men except that they could not hold the office of a bishop.

Other commentators feel (wrongly, it seems) that this is a command that elders may have only one wife for all time: that is, that they may not remarry even if their first wife should die. (This heresy is said to have been introduced by Tertullian, a second-century “bishop”.) But there is no Scriptural command or precedent for this: There is just as good reason for a widower to marry as for a bachelor to marry (1Co 7:8,9).

The most logical and simplest explanation of this passage is as follows: The Greek of this phrase is “a man of one woman”, or a faithful husband, one not guilty of any indiscretion. In the midst of very lax Greek standards in the matters of marriage and adultery, a Christian bishop must be very careful to stand apart, and to remain faithful to his wife. He must give no appearance (even if innocent) of following the prevailing trends of immorality.

If we view the phrase in this last light, then it is perfectly equivalent to 1Ti 5:9, where it is said certain women should have been “the wife of one man”. At no time were women permitted to have several husbands. Neither could this mean that a woman who had been widowed twice was any less worthy of care simply because of her two marriages. It must mean instead that she had been faithful to each of her husbands in turn.

There is, finally, the possibility that Paul had divorce in mind. Divorce was almost as common in Paul’s day as it is today. On the assumption that bishops should not only be blameless but (insofar as possible) appear blameless also, Paul may have here been prohibiting leadership positions to those brethren who had been divorced — for whatever reason.

Note the contrast between first-century Christianity and the apostasy soon to arise: One had the healthy, God-given attitude that marriage was honorable (Heb 13:4); the other commanded the unnatural (for most) condition of celibacy to its “bishops”: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith… forbidding to marry” (1Ti 4:1,3).

A long list of troubles, tragedies, and abuses during many centuries of ecclesiastical history might have been avoided if the church had heeded apostolic example instead of following unauthorized ascetic extremes. Celibacy, in Scripture, is left to the free decision of those concerned, without forbidding those who marry to assume ecclesial offices (Mat 19:12; 1Co 7:6-9). Marriage was permitted to Peter (Mat 8:14), to other apostles (1Co 9:5), and also to bishops (here; 1Ti 3:2).

WHOSE CHILDREN BELIEVE AND ARE NOT OPEN TO THE CHARGE OF BEING WILD AND DISOBEDIENT: Or “profligate or insubordinate” (RSV). The Greek word here rendered “wild” is “asotia”, meaning literally “without salvation” or “not saving”. It implies a proneness to self-indulgent and reckless expenditure. In the case of men whose duties included the management of ecclesial funds, it was absolutely necessary that they and their families give no appearance of reckless waste.

“Disobedient” is “anupotaktos” — meaning “not put in order”; thus, insubordinate, and disobedient to parents. It is the negative requirement of which the positive counterpart is given in 1Ti 3:4: “(A bishop must be) one that ruleth well his own house, having his children in subjection… “

It is well-known that a child’s earliest years are the most formative. That is, what he learns in those years will remain with him all his life. It is very important that even youngsters be taught the way of God. This is a great duty, and it is one thoughtlessly neglected by many believing parents. God has given us our children, just as He has given us everything else. And with every gift cones a responsibility. It is a command to parents that they instruct their children: “Train up a child in the way he should go: and when he is old, he will not depart from it” (Pro 22:6).

This is the perfect axiom of parent-child relationship in the Truth. This is the guideline, the example: God, the perfect parent; and Jesus, the perfect Son. We must train our children to be obedient to their nature parents, so that they might develop the desire to be obedient to their Heavenly Parent.

In his letter to Timothy, Paul continues by giving the reason for this requirement: “For if a man know not how to rule his own house, how shall he take care of the church of God?” (1Ti 3:5).

We see that the household was regarded by Paul as a good training ground. We may learn lessons, in our everyday contacts within the family, to help us in the care of God’s ecclesia.

If a family man has shown that he has no capacity to govern his little society, with which he is continually present, and over which he possesses a large measure of authority — how can he expect to successfully oversee a larger society, often scattered and not in the same sense subject to his discipline?

God’s ecclesia is a household, a family: We are all the “children of God” (1Jo 3:1). If bishops would bear this in mind — that we are as one family — they would have good guidelines in confronting many common ecclesial problems: The ecclesia is a family and a household. Should not the bishops — as heads of the family — be concerned when a member of the family is absent? If the ecclesia is a family, should there be any jealousy among its members? Or any reluctance to talk with one another and to resolve personal differences? Would the head of a real family, for example, communicate with his children by cold, official letters — when personal conversation is possible?

And finally; If we found in our home some terrible threat to the well-being of the family members — should we not expel it? Would we tolerate the presence, for example, of some dread disease in our house-hold, where the infection might be easily passed from one to another, if we had the power to isolate and finally eradicate it? Of course we would not! And the principle is precisely the same with the ecclesia and the fearful diseases to be found in the world today. A righteous elder cannot ignore such problems, hoping they will go away by themselves.

Tit 1:7

ENTRUSTED WITH GOD’S WORK: Gr “oikonomos”: referring to the “steward” (AV), or the manager of a household or estate; one who had authority over the servants of a family, assigning their tasks and generally managing all his master’s affairs and accounts. Elsewhere Paul refers to himself and his companions in labor as “stewards of the mysteries of God”, adding: “Moreover it is required in stewards, that a man be found faithful” (1Co 4:1,2). From Gal 4:2, where “oikonomos” is translated “governor”, it may be seen that the steward also exercised authority over the sons of the household!

A steward must work for his master, and not for personal prestige or position (Luke 16:1-12; 17:7-10; Mat 24:45-50; 25:21-30). A good example of such a steward is Joseph (Gen 39:4-6, 21-23).

“Whenever you spend money, remember this: it is God’s, not yours: you are but a steward — under surveillance, handling that which belongs to another. Do you ‘consume it on your lusts,’ or are you using it in His service? There will be a day of reckoning. You will have to give an account of your stewardship. For some, there will be ‘Well done!’ For many there will be weeping and gnashing of teeth. In that day, all the precious passing rubbish acquired by unfaithful stewardship will rise to mock us with the grin of death” (GVG).

BLAMELESS: The same word “anenkletos” used to describe the desired blamelessness of the Cretan “elder-bishops” is applied in 1Ti 3:10 to the Ephesian “deacons”, teaching the need for an irreproachable moral standard in all types of leadership or service positions.

NOT OVERBEARING: “Not self-willed” (AV). “Not arrogant” (RSV). The Greek is “authades”, which literally means “pleasing himself”. It appears only twice in the NT: here and in 2Pe 2:10. A self-willed man is one who thinks too highly of himself and too lowly of others. Acting on these respective opinions, he recklessly asserts what he considers his own “rights”, no matter if it be to the detriment of others. He is therefore intolerant, condemning everything he cannot understand and thinking that there is no way of doing anything except his.

NOT QUICK-TEMPERED: The word “orgilos” is one of two Greek words for anger. While “thumos” is the lightning-quick anger that flares up and just as quickly subsides, “orge” (the noun related to “orgilos”) is the wrath which a man purposely nurses to keep warm. Such a man, who nourishes his anger toward others, is absolutely unfit for any position of ecclesial responsibility.

NOT GIVEN TO DRUNKENNESS: Of course a bishop should not indulge excessively in strong drink. Liquor relaxes the inhibitions, and causes its user to do things which he would not normally do. An intoxicated person is governed by the lusts of the flesh rather than by a consideration of God’s laws. (Use of drugs — including marijuana — must be avoided for they are intoxicating in effect.)

Also, a bishop should not be concerned with banquets and social affairs and places of worldly entertainment. He must maintain a firmly conservative attitude toward the behavior of the world, which is growing continually worse around him. He must be a firm pillar to which younger brethren in doubt may seek for an example. An immoral atmosphere and worldly friends can be just as intoxicating as liquor. (Taken in small amounts, worldly involvement may not seem harmful; but a little association leads to greater excesses, until their victims are trapped in a moral “drunkenness”.)

In the Bible “wine” is used for anything that dulls the mind and the senses. Any false doctrine or any wrong activity becomes a kind of drug, to turn one’s mind from a true worship and a godly life. The priests of Isaiah’s day were “drunken, but not with wine” (Isa 29:9). They were drunken in their own ignorance; and they were willingly ignorant, preferring pagan ways above God’s word. In Lev 10 the sons of Aaron offered “Strange fire” to God (vv 1,2), being drunken (v 9). The priests and “prophets” of Israel erred through wine and strong drink (Isa 28:7-13). God will not be acceptably approached by a man drunken either with wine or with an ungodly philosophy. The priests, who ministered to God’s business in the Holy Place, were to be alert and clear-minded. The saints, who dwell in the “Holy Place” now and who offer spiritual offerings to God, must be in the same pure condition. We must be the antitype of the Nazarite (Num 6:3,4) and the Rechabite (Jer 35:5-7) — who refrained from wine, that their service to God might not be hindered. Let bishops and all others remember the proverb: “It is not for kings to drink wine; nor for princes, strong drink; lest they drink and forget the law” (Pro 31:4,5).

NOT VIOLENT: The word is used twice in the NT, once here and once in 1Ti 3:3. It is “plektes”, literally “a striker”. A bishop must not be “violent” (RSV, NIV). He must not wound another, either by physical force or by gossip and slander and insinuation. He must not be quarrelsome or argumentative. Some believers never rid themselves of their combative tendencies, and they try to deceive themselves and others by constantly engaging in debate concerning the Bible (usually upon profitless questions — Tit 3:9). They want to convince others that they are earnestly contending for the faith (Jud 1:3); but in reality they are earnestly contending only for their own honor, to prove their own intelligence and skill. They are contending with their brethren out of jealousy. This sort of behavior drew forth the most severe censure from James: “But if ye have bitter envying and strife in your hearts, glory not… This wisdom… is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work… From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?” (James 3:14-16; 4:1).

Such behavior is in direct contrast to Paul’s commands. The believer, even when expressing a difference of opinion or belief, must strive to be conciliatory and understanding, not abusive toward his opponents. The servants of God must be patient, “in meekness instructing those that oppose themselves” (2Ti 2:25). This is the “wisdom from above — pure, peaceable, gentle… ” (Jam 3:17).

NOT PURSUING DISHONEST GAIN: Not “greedy for gain” (RSV). Related words are used in 1Ti 3:3,8 and 1Pe 5:2: “Feed the flock… take the oversight thereof… not for filthy lucre, but of a ready mind.” Such warnings indicate that elders then were responsible for ecclesial funds as they are today. So there may be an allusion here to the temptation for “finance brethren” and treasurers (as those in Acts 6:3) to put ecclesial funds to personal use.

But there is clearly more at stake here than misappropriation of official moneys. A bishop is, moreover, not to be a man who is given to making gain. He is not to be concerned with material things: he must be heedless of himself and his own comforts — “seeking first the kingdom of God” (Mat 6:33). “He that is greedy of gain troubleth his own house” (Pro 15:27) “They that will be (desire to be) rich fall into temptation, and a snare… for the love of money is the root of all evil” (1Ti 6:9,10). Christ himself had no place to lay his head. When he sent his disciples forth, he commanded them to take only the barest necessities. And so it should be with us.

It is said that love of money was a fault for which Cretans were notorious. (If a social history of late twentieth-century Western man is ever written, the same fault may be recorded as our greatest vice too!) The Cretans counted material gain far above honesty and honor. They did not care, in the spiritual realm, how much their money “cost” them. But the Christian knows that there are some things which simply cost too much: “For a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). “For what is a man profited, if he shall gain the whole world, and lose his own soul?” (Mat 16:26).

Tit 1:8

HOSPITABLE: Both RSV and NIV have “hospitable”, but the literal meaning of “philoxenos” is “a lover of strangers”. The same word appears in 1Ti 3:2 and 1 Pet, 4:9, and a related word in Rom 12:13.

Lodging strangers was one of the good works to be done by widows (1Ti 5:10). And Paul commands that we “distribute to the necessity of the saints, (and) be given to hospitality” (Rom 12:13; compare Rom 16:2; 1Pe 4:9), “for thereby some have entertained angels unawares” (Heb 13:2). Paul writes to Philemon, fully expecting this brother to provide him a lodging when he comes (Phm 1:22). John writes to “the well-beloved Gaius”, remembering his ministrations in this same regard (3Jo 1:1,5).

In the first century travel through the Roman Empire was quite hazardous, and public inns were dirty, dangerous, and immoral; and a traveler was very glad to find friendly lodging on his journeys. Today we are not called upon very often to aid strangers, but we do have the frequent opportunity to entertain brethren. (In the Scriptural sense of 1Pe 2:11 and Heb 11:13, brethren — even if known personally to others — are nevertheless still “strangers”!) One of the unique aspects of the Truth is that brethren may travel thousands of miles to visit other Christadelphians, whom they do not know, or scarcely know, and with whom they have very little in common in external matters — and yet their bonds in the Truth, and their common love for the things of their Lord, draw them together as if they were old friends. There is nothing more beautiful in this world than to experience this kind of love and helpfulness and consideration among brethren, founded wholly on their love for God. It is the fulfillment and reciprocation of God’s love for us: “Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal 6:2). “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me” (Mat 25:40).

ONE WHO LOVES WHAT IS GOOD: “A lover of good men” (AV). Just as the bishop should be a “lover (philo) of strangers”, he should also be a “lover (philo) of that which is good” (the word “men” is not in the original). He must not do good simply because it is a duty. He must also have a deep affection for those things and those actions (and those men also!) which are good. This requirement tells us something of how true godliness is a transformation of character in all its aspects — not a veneer but a metamorphosis!

Love what is good (Tit 1:8); teach what is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).

SELF-CONTROLLED: A “master of himself” (RSV). This is the word “sophron”. It means calm, balanced, restrained, thoughtful, steady; not silly or flippant. Not changeable and excitable, but thinking carefully before speaking and meaning all that is said. Sobriety is a spiritual quality developed only by long contemplation of spiritual things. “Therefore let us not sleep, as do others: but let us watch and be sober (‘sophroneo’). For they that sleep sleep in the night. But let us, who are of the day, be sober (‘sophroneo’), putting on the breastplate of faith and love: and for an helmet, the hope of salvation” (1Th 5:6-8).

UPRIGHT: “Dikaios”: giving men what is due to them; performing one’s duties in a faultless manner. In different contexts this and related words give a far broader meaning — that is, justified or made righteous, through the sin-covering atonement of Jesus Christ. Here, though, Paul is admonishing to the simple, straightforward virtue.

HOLY: “Hosios”: true and faithful in one’s relations with God; pure in body and mind. The commandment is for all God’s people: “Be ye holy, for I am holy” (1Pe 1:16; Lev 11:44). In this original context of Leviticus, this holiness was manifested in a distinction between clean animals and unclean. The same phrase (“Be ye holy”) appears also in passages commanding the obedience of parents, the keeping of sabbaths, and the turning away from idols (Lev 19:2), as well as passages of sexual laws (Lev 20:7, 26). The nation was to be holy because God had brought them out of Egypt (Lev 11:45), separating them from other nations to be His special people (Lev 20:26).

As quoted by Peter, “Be ye holy” suits the context of a redemption greater even than that which brought Israel out of Egypt: “Ye were not redeemed with corruptible things, as silver and gold… but with the precious blood of Christ, as of a lamb without blemish and without spot” (1Pe 1:18,19). God’s people, both Israel and the ecclesia, were “holy” because they had been set apart from other peoples. But they were, and are, required to show forth those traits of character that stamp them, in the eyes of their neighbors, as truly sanctified: “Be ye holy, for I am holy”.

This command leaves us absolutely no excuse for relaxing our efforts at any point short of perfect and complete holiness. The great example is God Himself, awesome as that example may be!

DISCIPLINED: “Self-governed” (Diag). The word is “enkrates”, a virtue very similar to sobriety. Whereas “sophron”, however, refers more to a state of mind, “enkrates” refers more to the deliberate disciplining and controlling of the body.

Tit 1:9

HE MUST HOLD FIRM TO THE TRUSTWORTHY MESSAGE AS IT HAS BEEN TAUGHT: The sound and consistent continuity of the Truth is essential; the Truth does not change. The true elder is not a tinkerer or speculator, but a faithful preserver of sound Truth received from those who went before.

On the other hand, it must be said as well that a perfect or final understanding of the whole Truth cannot be associated with any uninspired individual. The labors of our pioneers in this age can be of immense help to us, but we must discover the Truth for ourselves if it is to be a force in our lives. The self-satisfied parroting of other men’s beliefs is simply not enough. In this, as in many things, a balance must be struck.

SOUND DOCTRINE: “Sound” is “hugiaino”, signifying “healthful”. It is possible that Paul added this word to his vocabulary because of his long association with Luke the beloved physician. The metaphor was peculiarly suited to the purpose at hand for Paul in writing this epistle. In his early ministry Paul had been concerned with building up the body of Christ (Eph 4:12-16), nourishing it from the Word of God (Eph 4:6).

But when the Body matured, it faced a new danger. False teachings, or disease germs, began to enter, encouraging wrong belief and wrong behavior — endangering the spiritual health of the community at Ephesus. (This same thing had happened to the OT “ecclesia”, and the result may be seen in Isa 1:5,6.) The only antidote to the creeping infection within the Body of Christ was (and is today) a return to and an insistence upon sound, wholesome, healthful doctrine.

SO THAT HE CAN ENCOURAGE OTHERS BY SOUND DOCTRINE AND REFUTE THOSE WHO OPPOSE IT: “So that he may be able to give instruction in sound doctrine and also to confute those who contradict it” (RSV). This last requirement of the bishop matches very closely the “apt to teach” of 1Ti 3:2 and 2Ti 2:24.

Must the elder then be a prominent and skilled speaker? It is probable that in Paul’s day most speaking and teaching was informal and more in the nature of conversation as opposed to oratory. And in our day it is not necessary for an elder to possess a polished delivery or a professional speaking voice. But it seems that he must certainly have the mental aptitude to give a good, ready answer to a question concerning the Truth — and the foresight and energy to seek out those who most need instruction.

This requirement probably comes last because only after the others have been met is the bishop ready to teach. All else is the preparation for the teaching. For a class teacher, or an instructor of candidates for baptism, it is far better to have a conservative and sober brother (who may not be elegant and refined) than a flashy, wordy leader whose personal life is suspect.

There is so much of beauty in God’s word; every chapter, every verse abounds in lessons for us. There are so many useful things to teach, that doubtful and fanciful and sensational ideas may wisely be discarded. The servant of God must be able to teach, but he need not dispense doubtful interpretations. He should teach the Word in its simplicity; seeing that those taught receive the pure milk of the Word, before going on.

Tit 1:10

Vv 10-16: Warnings against false teachers: Those described as opposing sound doctrine v 9 are now described more fully by Paul. They are unruly and vain. They talk too much — no doubt about foolish, unimportant matters. Some at least are of the “circumcision” faction. They are greedy not only for power and influence, but also for money. They bear too great a resemblance to those who are the worst of Cretan society — the liars and the gluttons. They profess to know God, but their “fruits” (or more precisely, their lack of “fruits”) is a standing denial. The mouths of such men must be stopped; Titus must rebuke them sharply!

It would be pleasant if there were no such things as these in our experiences in the Truth. However, such matters are part of our essential development as God’s children. They teach us self-control, patience, and (when necessary) sternness in defense of what is right.

All the requisite qualities of the bishop must be exercised in the event of ecclesial turmoil and error. It is important that the Truth be upheld and defended. But it is also important that it be done with the pure, calm sword of the Spirit, and not with any of the ugly natural weapons of the flesh. All that has been said already — “not self-willed”, “not given to anger”, “sober”, “holy”, and “temperate” — these qualities of character must not go out the window when an ecclesial problem comes in the door! Then is the time when the application of all these Christian principles is most needed!

It takes no special effort or ability to criticize and condemn error. Any limited mind can do that, and enjoy the boost it gives the ego. But it takes much discipline and self-denial to confront error with a calm resolve, with personal godliness, and with a blameless and constructive and upbuilding presentation of the Truth in its simplicity and beauty. This attitude is what Paul was counseling to Titus.

V 10: FOR THERE ARE MANY: The magnitude of the problem facing Titus is expressed by the word “many”. But no matter! Paul has nothing to say about discouragement or retreat. The ecclesial situation was sad — the flesh in all its manifestations can inspire only sadness in the minds of righteous men — but it was not disheartening. In fact, it is no more than a confirmation of Scriptural testimony, that there must be “heresies”; and that it is only through tribulation we may enter the kingdom.

The situation could scarcely have been worse. But our lot in this life, if we would be disciples of Christ, is to accept the problems that come our way, prayerfully and courageously and even joyfully. All things — the “bad” no less than the “good” — have a divine purpose in the all-wise Providence. All things — if we will accept them — are steps toward the ultimate glorious end. We should never regret anything unpleasant that happens to us, or wish it had not happened. To do that is to question the overruling Hand that guides our lives: “We know that all things work together for good to them that love God, to them who are the called according to His purpose” (Rom 8:28).

REBELLIOUS: The word is “anupotaktos”, which has already appeared in v 6, as a description of what the children of a bishop should not be. It also appears in 1Ti 1:9, where it is translated “rebels”. The word describes those who are out of rank or order, like disloyal soldiers who refuse to obey the command of a superior. In this case, the “superior” is “the faithful word” (Tit 1:9) held forth by ecclesial leaders to discipline those who oppose sound doctrine.

MERE TALKERS: “Empty talkers” (RSV). A related word is translated “vain jangling” (AV) in 1Ti 1:6, a translation no particularly accurate but nevertheless helpful in suggesting the “sounding brass and tinkling cymbal” of 1Co 13:1. The main idea is of a “religious” life which produced no good works. These men could talk glibly for hours about the things of God, but their talk was worse than useless in bringing them one step closer to true godliness. All knowledge which is not profitable for developing character is vain. The teacher who provides his students no more than pleasant intellectual discussion is teaching for nought.

DECEIVERS: They deceived others because they were themselves deceived. Their deception rested primarily in their reliance on the Law as a means of salvation. They taught men to look in the wrong place for eternal life, and to trust in their own works rather than in God’s grace. Many followed them, as is always the case, because their teaching appealed to pride and intellectual elitism.

ESPECIALLY THOSE OF THE CIRCUMCISION GROUP: The context demands that these “of the circumcision” must have been nominally Christian, at least, in order to have had such an effect on other believers.

Evidence indicates that “those of the circumcision” — or at least the conservative wing of that faction — became increasingly more of a problem for Paul as the years passed. What started as only an understandable tendency finally hardened into a dogmatic fundamental for some: that circumcision and the keeping of the Law were essential to salvation. The proponents of this view dogged Paul’s steps for the remainder of his career, endeavoring at every stop to undo what the brave apostle had done. His letters to Corinth and Galatia are filled with allusions to these vain talkers and deceivers of the circumcision faction. These verses under consideration in Paul’s letter to Titus suggest that these “guerrilla” forces had made their way as far as Crete.

The “circumcision” party was a dead end! There was no “future” in a preoccupation with foods and feast days, mysticism, and heroics of “severity to the body” (Col 2:16-23). Insofar as they deceived themselves and their followers into a concern with such foolish and profitless questions, to that extent they “missed the mark” of godliness! How sad — how inexpressibly sad — to contemplate the immense energies given to such lusts and frivolities.

Tit 1:11

THEY MUST BE SILENCED: The Greek word is “epistomizo”, compounded of two words: “epi” (upon, ie, to put upon, or cover) and “stoma” (mouth). It means no more than to cover the mouth, to bridle, or to muzzle — without regard as to how it is done. The word appears only this once in the NT, but non-Biblical usage indicates it to be the normal word for “to silence a person by reason”. The best way to combat false teaching is to offer true teaching. Obviously from the context, Paul intended Titus to accomplish this “muzzling” as quickly and effectively as possible: “Rebuke them sharply” (v 13).

That such a method is the most desirable for the muzzling of false teachers is evident from the examples left by Christ. Sometimes by the Scriptures (Mat 22:34), sometimes by reason (Luke 20:25,26), and sometimes by questions (Luke 20:4; Mat 22:41-46), he silenced his critics among the Pharisees, Sadducees, and Herodians — making their folly manifest to all intelligent listeners (cp 2Ti 3:9).

The first step for Titus, then, was to cause these brethren to cease their propaganda. When their agitation had died down, then it might be possible to set in motion a policy of instruction and restoration. If the warnings and rebukes went unheeded, however, then the last step must be taken forthrightly: “A man that is a heretick after the first and second admonition reject” (Tit 3:10). This is a very strong word! Though the general situation in Crete was unusually dangerous (in view of Paul’s strong language), Titus still needed to be calm, disciplined, and loving — and not to “fly off the handle”. So it is with us. Sooner or later, all ecclesias must face similar problems. It is easy enough to be like Peter in Gethsemane, to “sleep” while the crisis is brewing, then to wake suddenly, grab the “sword” and “cut off” an ear, thinking this is the only way to serve God (Luke 22:45,50). But it is far more difficult (and far more spiritual) to do as Peter’s Master did: wait and watch, pray and prepare, weigh the alternatives, speak calmly and firmly, and lift the hand — if it is possible — to heal (v 51). It is true, sometimes mouths must be stopped. But this can often be done without cutting off heads!

THEY ARE RUINING WHOLE HOUSEHOLDS: The AV has “subvert” — which is “anatrepo”: to overturn or overthrow. (It occurs also in 2Ti 2:18, as “overthrow”.) Those against whom Paul was warning were carrying out their work secretly, and had already been so successful as to overthrow the faith of whole families. In a similar passage in 2Ti, Paul implies that one of the most effective tactics of these false teachers was to play upon the emotions of “silly women” confused by their own sins and weaknesses (2Ti 3:6).

TEACHING THINGS THEY OUGHT NOT TO TEACH: “Teaching… what they have no right to teach” (RSV). These men were opposing the “sound doctrine” of Tit 1:9.

FOR THE SAKE OF DISHONEST GAIN: “For base gain” (RSV), or “sordid gain” (NEB; NASB). The words here are practically identical with those of v 7: A bishop must not be given to base gain, so as to be able by “sound doctrine” (v 9) to oppose and resist (and even convert) those who are!

The efforts of these false teachers were directed toward “gain” — a word which certainly includes material wealth, but is not altogether restricted to that. “Gain” may also mean position or power; such were the aims of those “murmurers” and “complainers”: “Walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage” (Jud 1:16).

Men intent on personal advantage (whether it be riches or prestige) are more concerned with what they can get out of their followers than with what they can put into them. When the teacher looks upon his teaching simply as a career (or pastime!), designed for personal advancement and comfort, he is surely in a most perilous position. His attention to present advantage in short order replaces his faith and hope in the future! Like the hypocrites who pray in the street corners to be seen of men, he already has his “reward” (Matt 6:5), but what a paltry reward it is!

And what else may be learned from this passage in Tit 1? Surely there is a warning to all of us, whether Judaizers or not, in regard to vain talking and gainsaying: “It would seem that the Judaizers’ contention was largely to gain a debating ascendancy and to display their intellectual skill. Is the same possible in an advocacy of the Truth? Is it possible to be an exponent of the Truth and yet be a vain talker and deceiver? It is possible to ‘preach Christ even of envy and strife… of contention, not sincerely’ (Phi 1:15,16), to engage in wordy warfare for the sake of a verbal victory and for the elevation of human pride… We received the Truth with meekness of heart; we should live the Truth with lowliness of mind, and we should be ‘gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves’ (2Ti 2:24,25)” (WRM, Dawn 18:255).

Tit 1:12

EVEN ONE OF THEIR OWN PROPHETS HAS SAID: The poet, according to Clement of Alexandria and Jerome, was Epimenides, a native of Knossos in Crete, who lived approximately 550 BC. He was considered divinely inspired by the Greeks, and was ranked as one of the “seven wise men”. It is possible that he was responsible for the erection of the Athenian altar “to the unknown god” (Acts 17:23). His words were quoted and thus perpetuated by the later well-known poet Callimachus.

Paul was familiar with secular literature, and was not afraid to make use of his knowledge as occasion suggested. This is at least the third citation of such writers by Paul, others being: (a) “Bad company corrupts good character” (1Co 15:33): a Greek verse from the “Thais”, by Menander; and (b) “For we are his offspring” (Acts 17:28): from Aratus, a countryman of Paul, from Cilicia.

In the same manner, we might quote authorities in specialized fields today — bringing their expertise to bear on the study of the Bible.

CRETANS ARE ALWAYS LIARS: So notorious were the Cretans for lying that the Greeks derived a verb from them: “kretizein”. To “cretize”, or to act like a Cretan, became proverbial for lying — just as to “corinthianize”, or to act like a Corinthian, became synonymous with the grossest immoral behavior. A Cretan by nature would not flinch from saying anything designed to forward his own interests.

EVIL BRUTES: “Therion” signifies wild beasts. The connotations are savagery, brutality, and stupidity. (A related word is used by Paul when he speaks of fighting with “beasts” at Ephesus — 1Co 15:32 — no doubt referring there also to men.) This is a sad picture of human nature, and perhaps this bestiality was developed to an extraordinary degree in the natives of Crete. But it would be a great mistake to imagine that other men in their natural states are markedly better, or even to suppose that when men become Christians they automatically cease to be “beasts”.

Men who are without understanding are like the beasts (Psa 73:22), and will perish like them (Psa 49:12, 20). Men who are sensual are like the beasts (2Pe 2:12). And, perhaps most to the point here, those Jewish Christians who returned to the Law are likened by Paul to “dogs” (Phi 3:2)!

LAZY GLUTTONS: “Lazy” is “argos”, meaning “idle” (so translated in Mat 12:36; 20:3,6; and 1Ti 5:13) or “barren” (2Pe 1:8). Idleness is generally associated with useless talking, or talebearing, and is most severely criticized: “Every idle word that men shall speak, they shall give account thereof in the day of judgment” (Mat 12:36).

“Gluttons” (Greek “gasteer”) is generally translated “womb” in Scripture. Otherwise, as here, it refers to the belly as craving food — hence a glutton. The Cretans were famous, or infamous, as a drunken and gluttonous and greedy people. “The Cretans”, wrote one contemporary observer, “on account of their innate avarice, live in a perpetual state of private quarrel and public feud and civil strife… and you will hardly find anywhere characters more tricky and deceitful than those of Crete… Money is so highly valued among them, that its possession is not only thought to be necessary, but highly creditable; and in fact greed and avarice are so native to the soil in Crete, that they are the only people in the world among whom no stigma attaches to any sort of gain whatsoever.”

Although a different Greek word for “belly” is used in Phi 3:19, the thought is very similar: “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phi 3:18,19).

In view of the context in Philippians (ie, the “concision” and “circumcision” of Phi 3:2,3), it may be that Paul’s use of “belly” here is a euphemistic allusion to the characteristic mark of circumcision, in which the Judaizers shamelessly “gloried”. Contemptuously Paul implies that they “worship” as a “god” that cutting in their flesh that sets them apart as Jews, and, because they so misplace their faith and hope, thus deny the efficacy of the cross of Christ! Something akin to this is perhaps implied also in his words to Titus.

The description of the “circumcision group” of Crete is thus completed. They are seen to be everything that the bishops should not be; each group is the opposite of the other. The Cretan false teachers are liars, sensual, brutish, lazy, and greedy (vv 10-12). The bishops are to be blameless, sober, temperate, holy, industrious, and indifferent to base gain (vv 7-9).

In language exceedingly harsh, Paul warned Titus that national characteristics should be kept in mind in the work of the Truth. The Truth had not to this stage eradicated the unlovely features of the Cretan character in those who had embraced it. It was part of the work of Titus to push forward this reformation, and to raise those who would heed to a higher level of obedience to the teachings of Christ. But it was important in that work to face squarely the problems involved; for Titus to take an unreasonably rosy view of the raw material at hand would be foolhardy.

But, extreme as Paul’s description of the Cretans was, he did not say, “Leave them alone; they are hopeless.” Instead, he said in effect, “They are sorry specimens, and everyone knows it. Go and convert them!” Such is the divine testimony, by no means to the goodness in human nature, but to the awesome potential of the “incorruptible seed” of God’s Word (1Pe 1:23), which can produce fruit in the poorest soil — even a hundredfold (Mat 13:23)!

Tit 1:13

REBUKE THEM SHARPLY: This command is quite stern (as is 1Ti 5:20), but in fact quite appropriate, not just for the Cretan circumcision party but also for us! Who among us can say that the witness is never true of us; that we are never sensual or lazy or greedy? It is much easier to be an idle glutton, self-centered and self-pleasing, than we like to think! We constantly need mutual encouragement and (yes!) mutual sharp warning, to combat the evils of our nature. It was this constant contemplation and realization of what he was naturally — his inherent tendencies — that led Paul to groan: “O wretched man that I am! who shall deliver me from the body of this death?” (Rom 7:24).

Paul’s command to Titus to be “sharp” (or “cutting”, as the Greek suggests) might on the surface seem like a contradiction of the “not angry” and “temperate” bishop qualifications of earlier verses, and the gentleness and meekness of Tit 3:2. But in reality it is not. It is the spirit and purpose in which the rebuke is administered that is important. The faithful brother is always temperate and gentle and even “meek”, but never weak and smooth. A sharp rebuke from an obviously loving brother, who has established a consistent record of personal self-control and diligence in the Truth, does not need to be very strong to be effective, if anything at all could be effective. But unless the brother who rebukes has first laid his own foundation of godliness, his rebuke (no matter how Scriptural in itself) will make little impact. This is certainly the reason behind Christ’s words: “And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, let me pull out the mote out of thine eye; and, behold, a bean is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye” (Mat 7:3-5).

These words follow immediately that often misunderstood command “Judge not” (v 1), and they explain the sense in which it is to be read. It was never intended to mean that we must never “judge” others, but only that our critical eye must be upon ourselves first. Only when this order is followed — first judge yourself, severely and uncompromisingly; and only after that, judge others, carefully and lovingly — only then does one stand a chance of success in administering a rebuke anyway!

This command to “rebuke sharply” does give an opening for the sourness and mean temper and cruelty of the flesh to intrude into the spiritual life, parading itself offensively as “righteous zeal” and “earnest contention for the faith”. An opening, indeed, but never a justification!: “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves” (2Ti 2:24,25). “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1Pe 3:15).

SO THAT THEY WILL BE SOUND IN THE FAITH: The Greek word “hugiaino”, meaning healthful, has already been mentioned (v 9). These Cretan believers were spiritually ill, and stern methods were necessary to bring true health to them and the body as a whole. Much very harmful strife and un-Christlike conduct would be avoided if followers of Christ always had this saving purpose in mind when dealing even with the worst errorists.

Tit 1:14

AND WILL PAY NO ATTENTION TO JEWISH MYTHS: The word “muthos” (Anglicized as “myth”) is used only five times in the NT, four of these occurrences being in the Pastorals (1Ti 1:4; 4:7; 2Ti 4:4; and here). Though specifically stated only here, the context generally indicates these myths to be of a Jewish nature,

It was said in the old Jewish schools that an oral Law (in addition to the written Law) had been given on Sinai, and that this law had been handed down by a succession of teachers. This Law was, of course, further illustrated and enlarged by each new generation of rabbis. By the time of Jesus, it constituted a recognized supplementary code to the Law of Moses. It contained many wild and improbable legendary histories, and foolish speculations upon the commandments of Moses. This strange collection was formally written down in the second century AD under the name of Mishna. More discussions of these “fables” were compounded into the Gemara, and these works came in much later times to be referred to as the Talmud, which still exercises a great influence upon Jewish thought today.

As the elaborate system evolved, some great rabbinical teachers became mystics of the most elaborate hair-splitting variety. They were given to the study of mysterious magical properties of numbers, complicated systems of forces and counter-forces, and transmigration of “souls”. The seeds that were to produce these fantastic pseudo-sciences and technical mystery cults had already been sown among the Jewish elite in the first century.

THE COMMANDS OF THOSE WHO REJECT THE TRUTH: This reminds us of the ascetic tendencies of the developing heresy in Colosse: “Touch not; taste not; handle not… after the commandments and doctrines of men” (Col 2:21,22). By legislating intricate rituals not found in the Mosaic Law, the rabbis of Israel were encouraging indifference to the true spirit of that Law in a foolishly exaggerated concern for the “letter”. Of such Jesus said: “Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Isaiah prophesy of you, saying, this people draweth nigh unto Me with their lips; but their heart is far from Me. But in vain they do worship Me, teaching for doctrines the commandments of men” (Mat 15:6-9).

But this is far from just a Jewish predisposition. It is the tendency of all men to ignore God’s very searching practical rules of godly life, and to make their own flesh-comforting rules, according to their own particular fancies. It is all so sincere and well-meaning, and a very easy course to slip into, and miss the realities.

The pioneers of the Truth sometimes seem over-liberal and tolerant when they are seen to have opposed all the well-meaning crotchets of their day — as anti-pork, anti-tobacco, anti-slavery, anti-alcohol, and so forth. But it was not that they were in favor of, or defending, any of these things. It was simply that, like Paul, they could visualize that all secondary questions — blown out of proportion into major issues — could fatally divert the minds of believers from the truly important issues of godliness and love and good works.

Tit 1:15

TO THE PURE, ALL THINGS ARE PURE: The great characteristic of the Jewish faith was its thousands of rules and regulations. This, that, and the next thing were all unclean, taboo. Finally, in an enormous excess of misdirected zeal, rabbinical teachers came to believe the body itself to be ceremonially unclean, and all natural instincts and desires to be evil. It became a sin even to marry and beget children.

So Paul sets forth the great principle: to the pure all things are pure. It was a principle he had already put before the Romans: “All things indeed are pure” (Rom 14:20).

No doubt he had in mind the example and teaching of Jesus. When speaking about the agitated questions of clean and unclean foods, Jesus had said: “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, that defileth a man” (Mat 15:11).

“Unto the pure all things are pure”, however, can easily be misapplied to justify impurity by those seeking such justification. And that was never Paul’s intention! The great point is that the heart itself must be purified; nothing less is good enough. If we would be godly, then we must go right to the root of the evil — the human heart, which is deceitful and desperately wicked. External regulations — especially those conceived by self-righteous little minds — can only deceive the heart into thinking that, once they are kept, then the keeper is righteous! Do this, do that, and your righteousness is assured! Whitewash the “sepulchre”, and somehow the “dead bones” inside will disappear!

A good example, perhaps, of this wrong emphasis is found in the simple command of Christ — the breaking of bread and drinking of wine: “Do this in remembrance of me.” The command itself is very simple — no details, no ritual, no mysteries. But a host of crotchets have swirled about this lovely institution all through the Truth’s history: what kind of bread, what kind of wine, how to break, how to pour, who takes first, and just what to say in prayer about it. Sometimes man-made difficulties have been promoted to the point that the true significance of the bread and the wine is practically lost sight of. It is easy to imagine Paul’s commentary on such extravagances of controversy: “To the pure all things are pure: the quality of the bread, or of the wine, makes no difference. Break it, pour it, however you like. Partake of it standing or sitting, no matter. Do it either before or after the exhortation. But, please, think of Christ, examine yourself, and resolve to obey God. Then, and only then, will you be keeping the memorial acceptably. To the pure all things are pure. But to those whose minds are preoccupied with secondary matters, nothing is pure!”

PURE: “Katharos”, re clean food (ct Jewish fables in v 14)! Cp uses in Act 10:14; Joh 2:6; Luk 11:41 (cp v 39); Rom 14:14,20.

“Obviously the apostle Paul did not mean that things which are impure in themselves will appear pure to the pure in mind. He means that things which are not impure are seen in their purity by the pure in mind. He is stressing this because of the fact to which he is drawing attention: that to those who are themselves defiled, nothing is pure. The impure mind sees impurity everywhere. The inflamed imagination turns innocence into guilt and sees disorder where truly there is peace. The world is turned into a wilderness by those with a defiled consciousness.

Thankfully the opposite is true. A man who is seeking to be pure, views others in the light of that purity he himself is seeking. He does not, because his heart is pure, want to see in others the evil he is seeking to avoid in himself. It is a healthy view of the world. It is not blind to the evil, but like love it does not rejoice in it, least of all generate it. A pure mind hopeth all things” (GD).

Tit 1:16

THEY CLAIM TO KNOW GOD, BUT BY THEIR ACTIONS THEY DENY HIM: These, the bitterest foes of the gospel preached by Paul and Titus, were presenting themselves to the ecclesias as the best friends of the Truth. By their lips they professed a true knowledge of the gospel of God, but by their actions they demonstrated self-reliance and trust in externals as the only hope of salvation. A slavish insistence on circumcision and the keeping of the Law effectively negated their profession of salvation by faith in Christ (Tit 1:1). Paul saw through this contradiction, though the Cretan “vain talkers” did not. Paul described a similar class of brethren when he wrote to Timothy: “Men shall be lovers of their own selves… having a form of godliness, but denying the power thereof: from such turn away” (2Ti 3:2,5).

The “form of godliness” was their elaborate system of religious ritual and special “knowledge”. But the power of the Truth — absolute faith in Christ as the only hope of eternal life, and a patient continuance in good works — was ignored and thus “denied” by these men!

DETESTABLE: Those who professed to be so righteously concerned about what and who was unclean (and therefore an abomination) were ironically “abominations” themselves! “Bdeluktos” is a word used of that which is unclean; the thoughts and consciences of these false teachers were unclean. “Bdeluktos” also refers at times to heathen idols and images; by their worship of the letter of the Law and all externals, these brethren had themselves become idolatrous!

DISOBEDIENT: The practical effect of their false teaching was to render themselves, and others who listened to them, indifferent to the plain simple requirements of good works. That which is felt to be of secondary importance is more easily ignored, and finally disobeyed altogether.

UNFIT FOR DOING ANYTHING GOOD: Their attitude, begotten of their wrong teaching and wrong philosophy, unfitted them to pursue godliness according to the Truth, because, to them, it just did not matter.

The word “adokimos” is translated “reprobate” (Rom 1:28; 2Co 13:5-7; 2Ti 3:8; and here), “castaway” (1Co 9:27), and “rejected” (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is “reprobate” has promised something by its outward appearance which cannot be delivered! It has, perhaps, a “name to live”, but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be “wandering stars”, or meteors. The ultimate test of life is usefulness, and the ultimate test of spiritual life is: what will help me in attaining to the eternal life God has promised? Those ideas, those activities, and even those men which cannot help in this great undertaking are mere hindrances, and must be summarily rejected!

2Ti 3:3

SLANDEROUS: “Slanderous”, “false accusers” (KJV): it is MEN who have these qualities, not the “devil” of popular belief. From Greek “diabolos”, root word for devil. Applied here to human beings, not supernatural beings. Judas Iscariot is called a “devil” in Joh 6:70,71.

2Ti 3:7

ALWAYS LEARNING BUT NEVER ABLE TO ACKNOWLEDGE THE TRUTH: “Every man is a mixture of ignorance and knowledge: a tiny island of knowledge in a vast ocean of ignorance. The proportion of ignorance to knowledge varies slightly from individual to individual; and the form of the knowledge varies greatly. Thank God continually that your knowledge includes God and His love and His Word, for that is the only knowledge of any permanent value” (GVG).

2Ti 3:8

JANNES AND JAMBRES: Two Egyptian magicians: Exo 7:11,22. The names, however, are Hebrew. These men were with Israel in the wilderness (according to the Jewish Targum). It has been suggested that the names mean “the rebel” and “the opponent” (EBC).

DEPRAVED: The word “adokimos” is translated “reprobate” (Rom 1:28; 2Co 13:5-7, 2Ti 3:8; Tit 1:16), “castaway” (1Co 9:27), and “rejected” (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is “reprobate” has promised something by its outward appearance which it cannot deliver! It has, perhaps, a “name to live”, but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be “wandering stars”, or meteors.

2Ti 3:9

BUT THEY WILL NOT GET VERY FAR: Referring to the imminent destruction of the Temple.

2Ti 3:10

Vv 10,11: Nine manifestations of the spirit of God: cp Gal 5:22,23.

2Ti 3:11

ANTIOCH… LYSTRA: The very beginnings of Timothy’s association with Paul.

YET THE LORD RESCUED ME FROM ALL OF THEM: Cit Psa 34:19: “A righteous man may have many troubles, but the LORD delivers him from them all.”

2Ti 3:12

“We must go through many hardships to enter the kingdom of God” (Acts 14:22).

This v, as v 11, is citing Psa 34:19 (in this case, the first half of the verse): “A righteous man may have many troubles, but the LORD delivers him from them all.”

2Ti 3:13

IMPOSTORS: “Seducers” (KJV). “Charlatans” (NEB).

2Ti 3:15

THE HOLY SCRIPTURES: “Sacred writings” = Old Testament scriptures: Luk 24:25-27,44; 16:29-31; John 5:39,45,47.

THE HOLY SCRIPTURES, WHICH ARE ABLE TO MAKE YOU WISE FOR SALVATION: “What more do we want than wisdom in relation to this matter? If the sacred Scriptures are able to make us wise, we need no other instrumentality. The Holy Spirit by the word, without infusing a single idea into it more than it actually and ordinarily contains, and without any collateral influence, teaches us all wisdom and knowledge that is necessary… Why, then, my friends, can we not be content with the means within the grasp of everyone who owns the volume of inspiration? If the ecclesiastical world were content to learn the truth from ‘the Bible alone’, and it honestly desired to obey the Messiah, there would soon be an end to Presbyterian and every other ism, by which ‘Christendom’ as it is called, or ‘anti-Christendom’, as it should be termed, has been for ages desolated” (JT, Apostasy Unveiled).

2Ti 3:16

See Lesson, Sayings of faith in Pastorals.

All scripture is divinely inspired: 2Pe 1:20,21; 3:2.

IS (first): Not in orig. But should be understood. Other passages identical in construction (Heb 4:13; 1Ti 1:15; 2:3; 4:4; etc) are not so changed by RV and RSV mg (Tes 52:3).

AND IS USEFUL: “The Scriptures were not given for our information, but for our transformation.”

TEACHING: Therefore “preach” (2Ti 4:2).

REBUKING: Gr “elenchos”: to convict, rebuke (Heb 11:1; Joh 16:8). Therefore “rebuke” (2Ti 4:2).

CORRECTING: Gr “epanorthosis”: a straightening up again, ie (figuratively) rectification and reformation. Only once in NT. Therefore “correct” (2Ti 4:2).

TRAINING IN RIGHTEOUSNESS: Gr “paideia”: the education, or training, of a child. Therefore “encourage” (2Ti 4:2).

2Ti 3:17

The study of the Bible prepares one to contend for the faith: Jude 1:3; Psa 119:105,129,130.

2Ti 2:1

2Ti 2: Note the eight “occupations” of the believer: (1) son (vv 1,2); (2) soldier (vv 3,4); (3) athlete (v 5); (4) farmer (vv 6-8); (5) criminal (vv 9-13); (6) workman (v 15); (7) “vessel”, “instrument”, or “student” (vv 19-21); and (8) servant (vv 24-26).

SON: The firstborn son, beginning of his father’s strength (Gen 49:3). Timothy was Paul’s “son” (1Ti 1:2).

2Ti 2:2

“The nearest thing to apostolic succession to be found in the Bible” — and it has all to do with knowledge, not power and authority and office! It is knowledge, the saving knowledge of the gospel, that is to be passed along from one generation to another.

2Ti 2:3

Vv 3,4: The believer as a soldier: 2Co 10:3-5. Our life is a warfare: 1Ti 6:12; Eph 6:14-19.

2Ti 2:4

Vv 4-6: The soldier, athlete, and farmer: (1) Each pursuit is undertaken by free choice; (2) Each requires discipline of self; (3) Each has long-term aims which influence present actions; (4) Thus, each requires patience and endurance (BS 12:25).

2Ti 2:5

V 5: The believer as athlete (cp 1Co 9:24-27; 2Ti 4:7,8).

COMPETES ACCORDING TO THE RULES: Or, perhaps, “TRAINS according to the prescribed rules.” See Lesson, Olympics — ancient, modern, and “Christian”.

2Ti 2:6

// Jam 5:7,8; cp 1Co 9:7. Those who have been the “seed” (Mat 13) become, in turn, farmers… sowing the seed for others!

2Ti 2:7

See Lesson, Sayings of faith in Pastorals.

‘May the Lord give you understanding as to how these analogies and lessons apply, practically, to you.’

2Ti 2:9

CRIMINAL: Or “malefactor” (Luk 23:32).

CHAINED LIKE A CRIMINAL: Prob Paul was bodily chained to a Roman soldier (Xd 121:174). Cp Phi 1:7-17; Phm 1:9-13.

How can a believer be like a criminal? Because his Lord (“Remember Jesus Christ”: v 8) was treated as a criminal… suffering unjustly (v 12) — giving us an example to follow (1Pe 2:22-25).

2Ti 2:10

ETERNAL GLORY: “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2Co 4:17,18).

2Ti 2:11

See Lesson, Sayings of faith in Pastorals.

IF WE DIED WITH HIM: That is, in baptism (Rom 6:4-8).

2Ti 2:12

ENDURE: The KJV translated “hupomeno” as “suffer”, but it means more than that: it means to bear up under sufferings, or to “endure”.

IF WE DISOWN HIM…: See Mat 25:31-46; 10:33.

2Ti 2:14

IT IS OF NO VALUE: Ct 1Co 15:58: “Your labor in the Lord is not in vain.”

2Ti 2:15

DO YOUR BEST: Gr “spoudazo”: “give diligence” (RSV). Sw 2Ti 4:9; 4:21; Tit 3:12; Heb 4:11. The word does not mean “study” (as in KJV) or “book-learning” as such… although that may well be included. Rather, it means to “do your best”, to “make every effort”, to train and learn, diligently, in whatever way presents itself. In modern terms, we would probably do well to think — not just of school or university — but of apprenticeship programs thereafter, and of practical job training and experience.

DO YOUR BEST TO PRESENT YOURSELF TO GOD AS ONE APPROVED: “Were you but as willing to get the knowledge of God and heavenly things as you are to know how to work in your trade, you would have set yourself to it before this day, and you would have spared no cost or pains till you had got it. But you account seven years little enough to learn your trade and will not bestow one day in seven in diligent learning the matters of your salvation” (Richard Baxter).

A WORKMAN WHO DOES NOT NEED TO BE ASHAMED: “There is no retirement age in the Truth. This is a fatal folly. ‘Retirement’ is such an obsession in this indulgent and decadent age that it can infect our thinking in the Truth. We do not mention names very often, but we feel we must here. I know a brother who has never retired, though he is now ninety years old. He still carries on his ecclesial duties each week, and his considerable correspondence, and all his work to the best of his ability. He finds he can do frustratingly less now than in former years, and the effort is harder, and the joy of vigorous activity has gone, but other and deeper joys take its place. ‘Occupy (pragmateuomai: work, keep busy — from pragma, work) until I come’… ‘He that endureth to the end shall be saved.’ Don’t be trapped and deceived into the lazy, selfish, worldly ‘retirement’ complex. The Truth needs faithful workers unto the end. Let us be among them” (GVG).

CORRECTLY HANDLES THE WORD OF TRUTH: The diligent workman will “correctly handle” (or “rightly divide”: KJV) the word of truth! This is a figure of a workman who is careful and accurate in his work. The Gr “orthotomounta” elsewhere describes a tentmaker who makes straight rather than wavy cuts in his material. It pictures a builder who lays bricks in straight rows and a farmer who plows a straight furrow (RWP).

Probably a reference to the writing of Hebrew way of writing — with no spaces between words and no vowels; in such a situation, “dividing the words” incorrectly would change the meaning.

The Greek means “making straight, or clean, cuts” — and suggests a priest dividing up the sacrifices for the altar. A priest’s job is to examine thoroughly the potential sacrifice — to ascertain that it is free of disease and defect — in accordance with Divine instructions. Similarly, we as believers are to examine — thoroughly — ourselves, alongside and in light of the Word of God, to determine that our inner selves (our hearts and minds and spirits) correspond to and reflect what God is revealing in His message to us.

“God has hidden every precious thing in such a way that it is a reward to the diligent, a prize to the earnest, but a disappointment to the slothful soul. All nature is arrayed against the lounger and the idler. The nut is hidden in its thorny case; the pearl is buried beneath the ocean waves; the gold is imprisoned in the rocky bosom of the mountains; the gem is found only after you crush the rock which encloses it; the very soil gives its harvest as a reward only to the laboring farmer. So truth and God must be earnestly sought” (AB Simpson).

“Study of the Word is essential to spiritual transformation, which in turn is essential to salvation. Most people are too lazy to study. They’d rather drift, or be entertained. That’s why Disneyland, and the infantile rubbish on TV, is so popular. A large number of people read, because they enjoy it. And it may even be good reading, reading on the Truth — but few people study. Study is effort and digging and concentration, and a methodical going over and over to get things clear, and fixed in the mind. Reading can be a mere passing pleasure, a lazy relaxation, giving the satisfying and salving illusion of real interest in Divine things, but it is not necessarily study. Study is disciplining the mind to consistent, purposeful labor and accomplishment. The motive must be love. If we do not love God enough to want to study and learn all we can about His Word and work, then we are of no use to Him. Be sure your reading is purposeful, beneficial study” (GVG).

2Ti 2:17

HYMENAEUS: Mentioned in 1Ti 1:20 and 2Ti 2:17, condemned by Paul for false teaching. He appears to have rejected the apostolic teaching and the dictates of conscience. For this Paul delivered him over to “Satan” (cf 1Co 5:5) to teach him the error of blaspheming.

2Ti 2:18

THE RESURRECTION HAS ALREADY TAKEN PLACE: An erroneous use of Mat 27:52,53?

2Ti 2:19

THE LORD KNOWS THOSE WHO ARE HIS: Citing Moses’ words in Num 16:5, re the rebellion of Korah, Dathan, and Abiram.

EVERYONE WHO CONFESSES THE NAME OF THE LORD MUST TURN AWAY FROM WICKEDNESS: Cp Num 16:26 LXX: “Depart, I pray you, from the tents of these wicked men.” But the destruction of them, when it came, came by the hand of God Himself — not by Moses’ hand.

The imprisoned Paul is concerned for Timothy his beloved son in the faith. How should he discharge his responsible duties in the household? Already men like Hymeneus and Philetus were undermining the doctrine of the resurrection and destroying the faith of some (2Ti 2:17,18). It seemed as though the foundations of the truth were crumbling all around. Was it time to give up hope, to flee like a hireling from the wolves of rebellion and pride and error? No, the answer of the old apostle was clear: “Nevertheless [ie, despite all the difficulties and problems you see on every side]… nevertheless the foundation of God stands sure” (v 19).

How do we know this, Paul? ‘You have this seal — this guarantee: Men may attempt to subvert, to destroy, and to corrupt God’s Truth, but they cannot succeed. The Lord knoweth them that are His! In the proper time the others will be dispensed with.’

Paul’s words echo those of Moses at the time of the rebellion of Korah and his allies — “In the morning the Lord will show who are his, and who is holy” (Num 16:3).

“If we can bring ourselves to realize that all is at all times in the unerring and almighty hand of God, and that we are but a small cog in a vast machine, we shall not be trapped into that self-important anxiety that leads to hastiness and harshness.

“When we see worldliness gaining ground in an ecclesia; when we see modern customs making a mockery of Scriptural ordinances… when we see attendance gradually diminishing and worldly things interfering even on Sunday morning; when we see… that shallow and self-important little minds introduce new crotchets and speculations — we are apt to become despondent and panicky.

“But why should we? Did Paul? No! He says: ‘The foundation of God standeth sure, having this seal: The Lord knoweth them that are his.’

“And the apostle, far from despondency, sounded out from his prison-cell inspiring words of courage, and patience, and glorious hope. Without bitterness, but with terrible significance, he points out (2Ti 2:20) that in a great house there are not only vessels of honor, but also vessels of dishonor. If a man will purify himself, he shall be among the vessels of honor.

“This may seem a strange way to give encouragement, but it would help Timothy to realize that ecclesial disappointments and difficulties do not necessarily mean an abandonment by God, but are rather a part of the divine wisdom of trial and probation” (GVG, Ber 57:114).

2Ti 2:20

ARTICLES: “Skeuos”: “vessels”, usually pottery — made of clay, as men are! Cp 2Co 4:7: “We have this treasure in jars of clay.”

“Suppose you went to a friend’s house one day and wanted a glass of water. You go into the kitchen and see all across the counter numerous glasses. As you look closer, you see that every one is dirty — lipstick, old cocoa, mold, food, etc. But behind the sink you notice a peanut butter jar that is sparkling clean. What would you use to drink out of? God is no dumber than we!”

In other words, the most common “vessels” can be clean, and attractive and useful to God, while the most precious and expensive can be filthy, and thus worthless!

2Ti 2:21

IF A MAN CLEANSES HIMSELF FROM THE LATTER: That is, the “ignoble uses” of v 20.

USEFUL TO THE MASTER: “Man in the first estate is ‘a little lower than the angels;’ but, in the second, or higher estate, he is to be ‘crowned with glory and honor,’ and to take his stand in the universe upon an equality with them in nature and renown. Man’s first estate is the natural and animal; his second, the spiritual, or incorruptible. To be exalted from the present to the future state and inheritance, he must be subjected to trial. From the examples recorded in the scriptures, it is evident, that God has established it as a rule. of his grace; that is, the principle upon which he bestows his honors and rewards — to prove men before he exalts them. Probation, then, is the indispensable ordeal, to which every man is subjected in the providence of God, before he is accepted as ‘fit for the Master’s use’ ” (Elp 66).

2Ti 2:22

FLEE THE EVIL DESIRES OF YOUTH: “Flee also youthful lusts” (cp 1Ti 4:12) — but do not flee the ecclesia! “Avoid foolish and unlearned questions” (v 23) — but do not avoid the foolish and unlearned brethren who need your counsel now more than ever. Be patient and meek; do not despair. It may be that by your longsuffering instruction some will be brought to repentance who would otherwise have perished in a general apostasy.

In Christadelphian circles, there will probably always be some who agitate for division and subdivision by an appeal for precise interpretations upon “words” and “phrases” that are far beyond the grasp of the average brother or sister. In their hands the gospel is in danger of becoming the province of “experts”, while the ordinary believer must in his confusion choose which of the “expert” disputants to follow. (In that case, however, how can such disputes — even if it be presumed one side is right and the other wrong — be matters of foundation truth, relevant to fellowship, when the ordinary majority can hardly make heads or tails of the arguments?) Such men as these will accuse others of slackness and toleration when they decline to go to the same lengths in denouncing and excommunicating “error”. Paul says, in effect: ‘Never mind such criticism. God knows the feelings that motivate your actions. God knows who are truly His, and He will reveal them in due time.’

PURSUE RIGHTEOUSNESS: “Righteousness is an inseparable, balanced combination of Truth and Love. If either ingredient is lacking, or flawed, or weak, it is not true scriptural righteousness. Let us labor diligently to strengthen and perfect both within us, but let us be especially observant of that side of Righteousness in which we tend naturally to be most weak. By nature, some of us are weakest on one side, and some on the other. One great danger is that, between two individuals that are weak in opposite directions, there is almost inevitable friction and controversy. There are two opposite and unbalanced emphases, when there should be one common central balanced emphasis on both. A balanced person, strong in both aspects of Righteousness, can help reconcile such conflicts. Let us strive mightily to the latter” (GVG).

A PURE HEART: “God, Who calls us to become His sons and daughters, is the perfection of purity and holiness. This thought has great power: we should meditate on it constantly. It is wholesome, and purging, and purifying to the mind. Naturally, we are unclean: physically, morally, mentally. Natural man tends inevitably to filth, like a child to mud and dirt. Read Rom 1; look about you: it is ordinary, animal man in all his beloved, infantile dirt. But love of God can open the mind to the joy of cleanness and the beauty of holiness. Keep the mind fixed on the glorious purity of God” (GVG).

2Ti 2:23

“There are many unanswered questions in the Bible, and they are often bandied profitlessly back and forth, while the practical meat of divine instruction is overlooked. The real teaching of Christ bears down hard on the flesh, so naturally the flesh prefers to turn its attention to side issues which do not relate to the way of life.

But when we read the Scriptures, let us try to keep our attention on the heart of the flesh-mortifying teaching, and not allow it to deceitfully expend itself on the incidental scenery, for the heart of man is ‘deceitful above all things.’ Let us concentrate on the practical aspects — the holiness, the service to God and others, the self-denial, the kindness and meekness, the purification, the eschewing of earthly treasures and pleasures, the faith and fearless allegiance to Jesus, the humble, lowly way of life” (GVG).

“Our days are few, and are far better spent in doing good, than in disputing over matters which are, at best, of minor importance. The old schoolmen did a world of mischief by their incessant discussion of subjects of no practical importance; and our churches suffer much from petty wars over abstruse points and unimportant questions. After everything has been said that can be said, neither party is any the wiser, and therefore the discussion no more promotes knowledge than love, and it is foolish to sow in so barren a field. Questions upon points wherein Scripture is silent; upon mysteries which belong to God alone; upon prophecies of doubtful interpretation; and upon mere modes of observing human ceremonials, are all foolish, and wise men avoid them. Our business is neither to ask nor answer foolish questions, but to avoid them altogether; and if we observe the apostle’s precept (Tit 3:8) to be careful to maintain good works, we shall find ourselves far too much occupied with profitable business to take much interest in unworthy, contentious, and needless strivings” (CHS).

“If anyone should raise the question how we can avoid strife in view of the wrong attitude taken by others, we surely have the answer in this positive instruction. If we are convinced that those who oppose us are doing wrong and that in faithfulness to the Truth we must contend with them, we have ready to hand a splendid test of our discipleship. We have an opportunity to be gentle, patient and meek in instructing those who oppose themselves. If these qualities could be cultivated all round it might soon be found that there was no need for any further argument. Wrongdoing would accept the necessary reproof and wrong thinking would be corrected. The apostolic method would remove all the fuel that feeds the destructive fire. The railing, striving and impatient disputing, the personal hits and retorts of the carnal mind, continuously add fuel to the fires of wrath until even some who try to obey the teaching of the Word may perish in the flames” (PrPr).

2Ti 2:24

See Lesson, Military and police.

V 24: “The word used here means ‘fight’ or ‘quarrel’ and is never scripturally used in a good sense. (Five other words are also translated ‘strive’). If we can accomplish this basic attitude, then we have the groundwork for the gradual bringing unto perfection of the fruit of the Spirit. But it must go deep. The natural, evil, irritable human tendency to quarrel must be completely dissolved away by the mind of the Spirit, not just side-tracked into other channels by being given a spiritual veneer. The servant of the Lord must not strive, fight, or quarrel, but must be calm, patient, and gentle toward all” (GVG).

“We do not need the apostle’s words to convince us that such strife is an evil in human life. Not only does it prevent constructive work by its greedy absorption of human energy, but it has a definite and obvious influence for ill on the minds of those who engage in it. Men who aim to be fit for the Kingdom of God only need to have a little experience of such strife and sometimes they become hardly fit to live even in the kingdoms of men” (PrPr). See Lesson, Prov and strife.

2Ti 2:25

“If we can bring ourselves to realize that all things are at all times in the unerring and almighty hand of God, and that we are each but a small cog in a vast machine, we shall not be trapped into that self-important anxiety that leads to hastiness and harshness. When we see worldliness, and unclean, debasing habits gaining ground in an ecclesia; when we see modern customs and fashions making a mockery of scriptural ordinances: when we see some we have loved and labored with drifting away; when we see attendances gradually diminishing and worldly things interfering even on Sunday mornings, we are apt to become despondent and panicky. But why should we? Did Paul? NO! ‘The foundation of God standeth sure, having this seal: THE LORD KNOWETH THEM THAT ARE HIS’ (2Ti 2:19). And the apostle, far from despondency, sounded out from his prison-cell inspiring words of courage, and patience, and glorious hope. Without bitterness, but with terrible significance, he points out to Timothy (2Ti 2:20), that in a great house there are not only vessels of honor, but also vessels of dishonor. If a man will purify himself, he shall be among the vessels of honor, he says. This may seem a strange way to give encouragement, but it would help Timothy to realize that ecclesial disappointments and difficulties do not necessarily mean an abandonment by God, but are rather a part of the divine wisdom of probation.

“If things were so in Paul’s day, what are we to expect at the time of the end — the ‘perilous times’ of the ‘last days’ of which he speaks in the beginning of 2Ti 3?” (GVG).

GENTLY: See Lesson, Gentleness.

“There is a story about a man standing by his stalled automobile hoping someone will stop and give him a push. Finally a lady pulls up along side of him and asks if she can help. The gentleman explains that he needs a push but adds that his car has an automatic transmission and that she will need to get up to 35 mph before his engine will start. She agrees to give him a push and backs up to get behind him. He jumps into his car and waits and waits and waits, finally he looks behind him to see where she has gone just in time to see her coming at him 35 mph. Of course there is a big crash and now instead of one car needing a push we have two cars needing a tow truck.

“There is no doubt the lady meant well and truly wanted to help. The problem is she went about it the wrong way. She did not know that to push another car one must get up against the bumper very gently and begin very slowly and then gradually pick up speed.

“How often have we had a desire to help others who are spiritually low and because we can see they need a push we come at them at 35 mph? In spite of our best intentions we end up with a collision instead of a push. Paul gives us good advice when he says, ‘The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves’ ” (MM).

2Ti 2:26

COME TO THEIR SENSES: Lit, “sober up”!

THE DEVIL: Defined by context: “slanderous” in 2Ti 3:3 is “diaboloi”! Men (and women) can be “devils”!

1. Greetings and introduction: Tit 1:1-4

2. Titus’ task: Tit 1:5 — 3:15

a) Appointing leaders: Tit 1:5-16 b) What to teach different groups: Tit 2:1-15 c) Insist that believers do good: Tit 3:1-15

See Lesson: Titus the man

2Ti 4:1

HIS APPEARING AND HIS KINGDOM: “Appearing” and “kingdom” are concurrent events. The Kingdom of God will be established when Christ returns: Mat 19:28; 25:31; Luk 23:42; Acts 15:16. Jesus is now at the right hand of the Father in heaven: Psa 110:1,2.

2Ti 4:2

PREACH THE WORD: A personal responsibility: 2Ti 2:15; Jude 1:3; 1Pe 3:15.

IN SEASON AND OUT OF SEASON: “Convenient or inconvenient” (NEB). Cp Eze 2:5: “whether they will hear, or whether they will forbear.”

2Ti 4:3

Only an outward respect for God’s Word, while refusing to be instructed by it: Pro 1:7; 7:15. Preaching what men desire: Isa 30:10. Cp 2Pe 1:16; 2Ti 3:7.

ITCHING EARS: A prurient longing for novelty and excitement. “In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf-maker is readily found” (Vincent).

2Ti 4:5

DISCHARGE: Gr “plerophoreo” = lit to be covered or clothed completely; or to carry out fully (one’s duties, or one’s investigations): sw Luk 1:1 (“have been fulfilled”); 2Ti 4:17 (“fully proclaimed”).

2Ti 4:6

THE TIME HAS COME FOR MY DEPARTURE: In using the word “departure” Paul is reinforcing his words which he gave to the elders from Ephesus when he took his leave from them on the shore (Acts 20:29). Timothy would have been acutely aware of the implications of what Paul was warning about there.

“There can be little doubt that [though he had been acquitted once] he appeared again at Nero’s bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it. A man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as someone said at the time, nothing but a compound of mud and blood. And in the prisoner’s dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman’s axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust” (EBD).

2Ti 4:7

I HAVE FOUGHT THE GOOD FIGHT: “He casts a swift glance over his past life, and sums it up in three sentences, using the figures of a Greek wrestler, a Greek runner, and a Roman soldier. He says, using the first figure, ‘I have fought the good fight.’ The definite article appears before the word ‘fight’ in the Greek. The use of the indefinite article in the English translation is unwarranted, and makes the expression appear egotistical. The word ‘fight’ is the translation of a word (agon) used in Greek athletics of a contest in the Greek stadium where the games were held. The word ‘good’ (kalos) refers to external goodness as seen by the eye, that which is the expression of internal, intrinsic goodness. It is goodness that is not moral here but aesthetic, a beauty of action that would characterize either the Greek wrestler’s efforts or the Christian’s warfare against evil. The words ‘have fought’ (agonizomai), are in the perfect tense, speaking of an action completed in past time with present results. Paul fought his fight with sin to a finish, and was resting in a complete victory. What a happy ending to a strenuous, active, heroic life. He says in his colorful Greek, ‘The beautiful contest I, like a wrestler, have fought to the finish, and at present am resting in a complete victory.’

I HAVE FINISHED THE RACE: “I have finished my course.” The Greek word translated ‘course’ (dromos) refers to a race course, the cinder path of the present day college athletic field. The words ‘have finished’ (teleo) are also in the perfect tense. Like a Greek runner, he has crossed the finishing line and is now resting at the goal. His life’s work is over.

I HAVE KEPT THE FAITH: ‘The faith’ here is the deposit of truth with which God has entrusted Paul. The word ‘kept’ is ‘to keep by guarding.’ Again, the apostle uses the perfect tense. His work of safe-guarding that truth is now at an end. He has defended it against the attacks of the Gnostics, the Judaizers, and the philosophers of Athens. He has laid it down now at the feet of his Captain. He, like a soldier who has grown old in the service of his country, is awaiting his discharge. And so he writes to Timothy, ‘The desperate, straining, agonizing contest marked by its beauty of technique, I, like a wrestler, have fought to a finish, and at present am resting in its victory; my race, I like a runner have finished, and at present am resting at the goal; the Faith committed to my care, I, like a soldier, have kept safely through everlasting vigilance.’ All this would surge through Timothy’s mind as he read Paul’s Greek. Much of this is lost to the English reader, this untranslatable richness of the Greek New Testament.” (Wuest)

2Ti 4:8

“Paul likens himself to the Greek athlete, who, having won his race, is looking up at the judge’s stand, and awaiting his laurel wreath of victory. He says, ‘Henceforth there is laid up for me a crown of righteousness.’ ‘Henceforth’ is from a word (loipon) that means literally ‘what remains.’ ‘Crown’ is from the Greek word stephanos, referring to the victor’s crown, a garland of oak leaves or ivy, given to the winner in the Greek games. The victor’s crown of righteousness is the crown which belongs to or is the due reward of righteousness. The righteous Judge is the just Judge, the Umpire who makes no mistakes and who always is fair. The word ‘judge’ is ‘kriteos’, and refers here in this context, not to a judge on a judicial bench but to the umpire or referee at the athletic games. The words ‘righteousness’ and ‘just’ are the two translations of the Greek word used here (‘dikaios’). The word ‘love’ is perfect in tense, and is the Greek word for a love that is called out of one’s heart because of the preciousness of the object loved (agapao). The Greek word translated ‘appearing’ (epiphaneia), means literally, ‘to become visible,’ and was used of the glorious manifestation of the gods, here of the glorious coming of the Lord Jesus… To those who have considered precious His appearing and therefore have loved it, and as a result at the present time are still holding that attitude in their hearts, to those the Lord Jesus will also give the victor’s garland of righteousness. The definite article is used in the Greek text. It is a particular crown reserved for these. The word ‘give’ (apodidoumi) can be here translated ‘award’. Thus Paul, the spiritual athlete, his victory won, is resting at the goal posts, awaiting the award which the judge’s stand will give him” (Wuest).

THE CROWN OF RIGHTEOUSNESS: “Crown” is the Greek “stephanos” — the coronal wreath of laurel symbolizing victory, echoing the name of Stephen, whom Paul had killed years earlier! Paul’s last words here echo those of Stephen: as Stephen had prayed for those who sought his death (Acts 7:60), so Paul now prayed (2Ti 4:16). Like his forerunner Stephen, Paul had now come to the intended completion of his work and witness, and the crown which he now knew would be his was that of Stephen — the crown of martyrdom for witnessing to the truth of Jesus!

The head that rolled in the dust that somber day will one day wear a crown, and Saul of Tarsus — Paul the apostle — will one day rule as a king and priest with his Lord and Master Jesus Christ… forever.

But where will Nero’s crown — and Nero himself! — be in THAT day?

See Lesson, Olympics — ancient, modern, and “Christian”.

2Ti 4:11

ONLY LUKE IS WITH ME: That is, only Luke out of his normal companions — since there were others with him (v 21).

2Ti 4:13

CLOAK: Such prisoners as Paul might well have been stripped virtually naked (cp Christ on the cross), and in a cavernous prison of cold and wet and rats, a cloak would have been no small comfort.

But is this just ANY cloak, or a SPECIAL cloak? Sometimes, in the Bible, garments have special significance: consider Joseph’s priestly garment (Gen 37:3); Jonathan’s robe which he gave to David (1Sa 18:4); Elijah’s mantle picked up by Elisha (2Ki 2:8,13). Or does Paul — knowing he will soon die — plan to bestow his own cloak upon Timothy as a token of his new “office”?

“When Timothy brought the cloak to Paul, Paul asked Timothy what he knew about the cloak. Timothy’s response may have been something like: ‘Paul, I remember that you were wearing that cloak when I first met you. You came to Lystra and you were stoned by the people. I had heard your preaching and became a believer in Christ, but then a short time later I watched as they dragged you out of town. And then, still wearing that cloak, dust and rips and all, you stood up. By the way, I have recently reflected upon that incident, just as you asked me to do in your epistle to me, and as I have traveled here with this cloak I have spent time reflecting on how much you and I and that cloak of yours has been through over the years. What do you want the cloak for?’ ‘To give to you. Timothy, I am about to be executed, and I want you to have this cloak because you of all people know how much I have labored to establish the ecclesias. And I want to give you this cloak so that you will be reminded of the responsibility that you now have to shepherd these people. Timothy, give them the scriptures. Encourage them to live by them and not to be deceived by all of the false and pernicious teaching that is being spoken even now in Christ’s name. For so many years now you have been like a beloved son to me, Timothy, but now I will no longer be able to give you advice and encouragement. So please, Timothy, take this cloak and be thereby reminded of the responsibility that you now have’ ” (DB).

SCROLLS… PARCHMENTS: Which would comfort the spiritual man even as a cloak might comfort the natural man! (Which one would Paul have most preferred?)

Are these “parchments” the original mss of Paul’s letters? Timothy was closely associated with the writing (1Th; 2Th; 2Co; Col; Phi; Rom 16:21; 1Co 4:17; Eph; Phm) or receiving (1Ti; 2Ti) of many of these letters. Paul hopes to see that the whole of his body of inspired writings will be circulated around all the ecclesias after his death (as they were?).

2Ti 4:14

DID: Gr “endeiknumi”: to point out or indicate (by word or act). Possibly by providing evidence or testifying in a court of law.

2Ti 4:16

MAY IT NOT BE HELD AGAINST THEM: Paul remembers the words of Stephen (Acts 7:60), in echo of the prayer of Christ (Luk 23:34).

2Ti 4:17

THE LORD STOOD: Usually Jesus is seen sitting in heaven. He is standing in Act 7:56 as the Paraklete, or Counsel, for Stephen. Here, he is standing for Paul in the same way.

THE LION’S MOUTH: 1Pe 5:8.

2Ti 4:18

HEAVENLY KINGDOM: Our heavenly calling (Heb 3:1), by a heavenly Father (Mat 18:35), through a heavenly word (Joh 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Ti 4:18). All this constitutes Christ’s brethren as a heavenly people of God!

2Ti 4:21

DO YOUR BEST TO GET HERE BEFORE WINTER: But even more than the cloak and the scrolls and parchments (v 13), Paul wanted Timothy to bring HIMSELF — the son visiting the father one last time!

PUDENS, LINUS, CLAUDIA: “Some have thought that Pudens was Aulus Pudens, the soldier and husband of a British woman, Claudia Rufina” (ABD). It is also speculated that Linus was their son, and became an elder, at a later time, of the ecclesia in Rome.

1Ti 6:1

Vv 1,2: See Lesson, Phm and slavery.

This v can apply to more than the literal slaves of Paul’s time. The believers were in reality the slaves of their Roman lords, being subject to “the powers that be” (Rom 13:1). And all the poor and middle-class believers (which certainly comprised the majority) were in effect slaves as well: slaves to a cruel, heartless economic system. The natural course would be for a slave or a humble workman to hate his lord, and to “cut corners” and cheat him of his due, or to escape bondage if possible. Paul, speaking God’s words, puts this on a much higher plane. We are not just serving ignorant, wicked men. We are at the same time serving God in heaven. “Servants (ie, slaves), be obedient to them who are your masters according to the flesh… with good will, doing service, as to the Lord, and not to men” (Eph 6:5,7). “Exhort slaves to be obedient to their own masters, and to please them well in all things; not answering again; not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things” (Tit 2:9,10).

If the believer were a servant to an unbeliever, his submissiveness would indicate how thoroughly the Truth had affected his life. If he were a servant to a believer, all the more reason to serve diligently in the bonds of love. Practicing this on a natural plane will develop the same characteristic on the spiritual plane. We are all slaves of the Lord.

It would not matter if the master treated the slave justly or unjustly. The slave should consider this system as temporary and passing, remembering that Christ has purchased him with his life-blood, promising manifold payment for unquestioning duty (1Pe 2:18-24). The slave should be reminded that at one time he had served in the bondage of a master who was terribly exacting, and who had offered nothing in return. He had once served that fearful power Sin and the wages of the employer Sin were everlasting death (Rom 6:17-23).

Again, turning to the natural, a slave was to be faithful to his master unless his master demanded that he violate a law of God; a man must serve God first (Acts 4:19; 5:29; 1Co 7:21-23).

THE YOKE OF SLAVERY: The yoke is a very significant Scriptural symbol; it is commonly used as the symbol of one’s subjection to another whether we are speaking of nations or individuals. The humble sojourners of God’s family are under the yoke to the alien world in which they must live. Their profession of faith has made them a reproach and a byword to the scoffers. In the same way their leader Christ was “of no reputation”, a man despised and rejected (Isa 53:1,3). And yet our Saviour saw beyond his afflictions of the moment to the glory that would follow because of his enduring firm to the end. And with this in mind he could say: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Mat 11:28-30).

This is quite a contrast with the heavy yoke of bondage to the flesh. Though we are slaves of Christ under the yoke, he helps us in our labors. And he promises us the reward: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2Co 4:17).

The name of God and His doctrine would be blasphemed should the pagan masters of Christian slaves come to believe that their slaves’ new faith inculcated discontent and rebellion. We may be slandered or mistreated as persons, but we must not act so as to bring any kind of discredit or infamy upon the Truth itself (Rom 2:24; 2Sa 12:14). We should keep this thought before our minds in all our dealings with the world.

1Ti 6:2

THEY ARE TO SERVE THEM EVEN BETTER: This is galling to the pride of the flesh; but as the command of God, faithfully obeyed, it is strengthening to the spirit. Anything that contributes to pride and self-satisfaction — possessions, position, worldly knowledge, power, prestige — hinders in the Way of Life. Anything that contributes to humility and self-abasement and recognition of weakness and need — slavery, poverty, low position — helps in the Way of Life, if accepted in the right spirit.

AND DEAR TO THEM: That is, they share the same love, a love for the one true God and a close bond of love which exists between them. Believing slaves and their believing masters are really “one” — for they are all the “slaves of God” — fellow-servants in the same service, the service of men for the glory of God. For them there is “neither bond nor free” (Gal 3:28). This common hope, this united expectation, generates a love of the highest order and greatest purity.

THOSE WHO BENEFIT FROM THEIR SERVICE ARE BELIEVERS: The slaves of believing masters could more directly see the good of their labors, for they were helping those who believed in Christ, their fellow laborers. They had the words of Christ as an incentive: “Even as you did this to my brethren, you did it to me” (Mat 25:40, 45).

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

THESE ARE THE THINGS YOU ARE TO TEACH AND URGE ON THEM: There is some difficulty is placing the stress of these words from the Apostle. Is he referring to all that has gone before? Is he referring only to the slave/master situation? Or could he perhaps be referring to v 6 of this chapter? ‘These things teach and exhort, dear Timothy. For godliness with contentment is great gain.’ One thing is certain, regardless of the primary inference, and that is to be content with Jesus Christ, whatever position we may find ourselves in. When we find ourselves in the “household” of God, let us accept this wonderful station, and surrender to our only master and obey Him. Let us keep His house free of disturbances and let us keep and guard the rules or ways of the household.

1Ti 6:3

IF ANYONE TEACHES FALSE DOCTRINE: There were undoubtedly some in the ecclesia at Ephesus who were still interested in such temporal, ineffective pursuits as social change and advancement, rather than an acceptance of God’s arrangements and a contented “growing in grace and know-ledge”. The rich and socially-conscious “Laodiceans” of today also serve a “gospel” of civic improvement and fashionable protest.

These men who taught otherwise and did not consent to wholesome words did so by their actions. A man’s words do not always reveal his true, deep-down mind; but his actions always do.

SOUND: The word “wholesome” (AV) is from a Greek word the basic meaning of which concerns the health of the body, and it forms the root of the English word ‘hygiene’. It is possible that Paul added this word to his vocabulary because of his long association with Luke the beloved physician. The metaphor was peculiarly suited to the purpose at hand for Paul in writing this letter. In his early ministry Paul had been concerned with building up the body of Christ (Eph 4:12-16), nourishing it from the Word of God (Eph 4:6).

But when the Body matured it faced a new danger. False teachings, or disease germs, began to enter, encouraging wrong belief and wrong behavior — endangering the spiritual health of the community at Ephesus. (This same thing had happened to the OT “ecclesia”, and the result may be seen in Isa 1:5,6.) The only antidote to the creeping infection within the Body of Christ was (and is today) a return to sound, wholesome, healthful words.

OF OUR LORD JESUS CHRIST: These words were to be found in the words of our Lord Jesus Christ who taught men humility and submission by word and deed: Mat 5:38-43, 26:67; Isa 53:7; and 1Pe 2:20,24.

GODLY TEACHING: Thus “the teaching which harmonizes with godliness”. Again and again in this letter, we come face to face with the extreme importance of good works. Paul shows us that our walk in the Truth is inseparable from knowledge and that the gospel truth is inseparable from the virtues of meekness, patience, and faith. Anytime we see a professing believer who by his actions, consents not to this advice from the meekest of men, we can rest assured that whatever he has to say (in his loud and pompous manner) is of little use. Whatever amount of true knowledge we have is mirrored in our faithful actions.

This passage is quickly quoted to justify separatism, generally with little regard to its context. A close review of that context yields the following observations: * 1. “If any man teach otherwise”: The warning here should be limited to the “teacher”, the active trafficker in some sort of error (the context should tell us what sort). It should not necessarily apply to the passive, ill-informed hearer or receiver of such error. Neither should it apply to the ecclesia established on a sound basis which may number among its members one who teaches a different doctrine. There is absolutely no thought here about the disfellowship of a whole ecclesia for its failure to disfellowship an errorist! * 2. The “doctrine”, in the Scriptural sense “teaching”, against which Paul warns is a moral teaching contrary to godliness. Vv 1-5 should be taken as a whole: If any man counsels slaves to disobey their masters (v 1) or to shirk their duties (v 2), or if he proudly refuses righteous instruction, being envious and perverse (v 4), or if he supposes that “gain is godliness” (v 5), then this type of man should be marked. * 3. The phrase “From such withdraw thyself” (AV) is omitted altogether in most versions, including the Diag, RV, RSV, NEB, and NIV! Can we really be sure that these words are valid? * 4. There is little if any Bible precedent for using the word “withdraw” to describe the disfellowship of erring brethren. But to some it is a very attractive word, because it seems to convey an open-mindedness with regard to “judging” one’s brethren. In other words, ‘We do not condemn you nor cut you off. We simply withdraw from you as a matter of conscience.’ But this is really trifling with words. Of course, in the final sense, we cannot cut anyone off from Christ. If, however, we “withdraw” from our brethren, we do cut them off from our personal association, and no amount of careful wording can relieve us of the responsibility of such action — either for good or ill. The possibility of wrongdoing in hasty or improper excommunication (this is the more Biblical term!) is not mitigated by referring to the same act by a milder word. (The same point applies to the use of that euphemistic invention “stand aside”!) * 5. Even if the questionable phrase is allowed to stand, it may sig that Timothy was to withdraw himself from such ideas as the love of gain, and strife and disputings. Paul’s basic thought is continued in vv 6-10, and summarized by the warning in v 11: “Flee these things”. This is a far cry from “withdrawing” from the brethren guilty of such things (GWC 120). * 6. Those things which Paul condemns sound, strangely, very much like the qualities most common among many ecclesial agitators for “pure fellowship”: * (a) “Consenting not to wholesome [or healthful] words”: Often brethren consumed with a passionate hatred for some single “false doctrine” lose sight of the destructive effect their words and actions are having on others. Their constant contention may work against the growth of the qualities that make for edification and godliness in the body as a whole. * (b) “Proud, knowing nothing”: These are those who pose as Bible students, often without realizing the extent of their own ignorance. Ecclesial life has not infrequently been plagued by such men. * (c) “Doting about questions”: The subject matter of many Christadelphian divisions can be seen, in retrospect, to have consisted of too much speculation in unprofitable questions, and of too long concentration on a very narrow area of interest while failing to appreciate the “big picture”. * (d) “Strifes of words” — logomachia — “word-battles”. Much trouble has come upon the brotherhood during the last century in just this form. Problems have arisen because of carelessness in the use of words, unwillingness to clarify meanings, and the tossing back and forth of slogans and epithets which may unfairly characterize the beliefs of others. Phrases like “clean flesh”, “Adamic condemnation”, “open door”, “enlightened rejecter”, and a host of other technical trivia become the touchstones of controversy, with devastating results. Ordinary brethren are swept along and drowned in a sea of uncertainty — wondering who is right and who is wrong. * (e) “Envy, strife, railings, evil surmisings”: “Word-wars” bring all these qualities to the fore. They encourage brethren to deceive, to misrepresent, and to foster suspicions against their “adversaries”. “Word-wars” set battle lines, sides are chosen, cliques are formed. Sadly it reminds us of the world of political intrigue, with which no true believer should have any connection. “From such withdraw thyself.”

1Ti 6:4

CONCEITED: See 1Ti 3:6n. For “proud, knowing nothing” (AV), the NEB has “a pompous ignorance”, a translation which can scarcely be improved upon!

AND UNDERSTANDS NOTHING: Proud in his own knowledge, but knowing nothing of the “doctrine which is according to godliness” (v 3). It is possible for one to know the tenets of the Truth in a theoretical way, but to be at the same time totally ignorant of its purposes and practices; not able to comprehend the real gospel of love because he is too involved in self. Cp this with 2Ti 3:5: “Having a form of godliness, but denying the power thereof.” Knowing means ‘fixing one’s thoughts on’. This person is not only without knowledge, but cannot even think rationally.

AN UNHEALTHY INTEREST IN CONTROVERSIES: Continues the medical parallel. If any man rejects healthful words (v 3), he is “doting” (or ailing), and his speculations about unprofitable questions (1Ti 1:4), rather than strengthening the Body of Christ, are consuming it as would a cancer (2Ti 2:17).

“Unhealthy” is here used as the opposite of “hugiaino” (“sound” or “wholesome”, in 1Ti 1:10; 6:3; 2Ti 1:7,13; 4:3). If a man does not accept the health-giving teachings of Scripture he will necessarily become sick in mind. In this context, he will become sick over questions (“zetesis” — debates) and “word-wars”; he will become preoccupied with and therefore unbalanced by vain academic and intellectual meanderings. For all his arguing and debating he will still be destitute of the Truth. Spiritual sickness often has the outward appearance of cleverness and precision; but such appearances mask the reality as described by Paul elsewhere: “Ever learning, and never able to come to the knowledge of the Truth” (2Ti 3:7).

QUARRELS ABOUT WORDS: Translated from the Greek “logomachia” which means ‘a word fight, or warring with words’. A variant of this word is found in 2Ti 2:14 where it is translated “to war with words”. These are the only two places the word is found. It has well been said that “Words are merely the counters of wise men, but they are the money of fools.” Words are only tools which the wise man uses to convey his thoughts. He conscientiously defines and uses his words so that they may mean but one thing. To the foolish and vain man, words are an end in themselves. This man that Paul speaks of spends so much time in useless debate, he never has time for true reflective thinking. By stimulating strife he creates an atmosphere of mistrust, envy, doubt, and anger, not only in himself but in others as well. He says, “Let’s not accept authority; let’s question it” — no matter how devastating the results. So there is constant undermining and an atmosphere of instability.

ENVY, STRIFE, MALICIOUS TALK, EVIL SUSPICIONS: Much trouble has come to the Truth throughout the centuries due to strifes and debate, quibbling over this or that. Since the Truth’s revival, problems have occurred because certain men were not careful with their words or were perhaps unwilling to clarify the meaning of their words or phrases: others building on uncertainty would compound the problem until error developed, and with error came one of three situations: (1) division and/or dissension; (2) further declension of the truth; and (3) a gentle but firm handling of the situation.

All too often numbers 1 and 2 were (and can be) the results.

We should exercise care that we neither create strife with our words; create strife by “morbidly” questioning other’s words; nor judge others unnecessarily by their words. “Strifes of words” have caused some to be driven away by the intolerance of others who would not listen to explanation. How diligent we should be to strike the proper balance!

“Word wars” bring all these situations: envy, strife, railings, evil surmisings. They have led brethren to lie, deceive, misrepresent matters — the way has been left open for “evil surmisings”, suspicions, and compromise. “Word wars” set battle lines; sides are chosen — cliques formed; there are accusations and then counter-accusations, leading to grudges and mistrust.

MALICIOUS TALK: This means ‘revilings, slanders, abuse’. Sadly it reminds us of the world of political intrigue, with which no true believer should have any connection.

1Ti 6:5

CONSTANT FRICTION: The KJV translates” perverse disputings”. This is a single word in the Greek, used only here in the NT. It signifies a “continual friction”. This rubbing against, this irritation, serves (by our medical parallel) to keep open the wound first inflicted by the unprofitable question — so that the gentle salves and bandages of balanced Scriptural teachings may not do their job of healing the infection.

MEN OF CORRUPT MIND: A favorite phrase of Paul in the Pastorals (cp 2Ti 3:8; Tit 1:15). The medical parallel again: These men’s minds are full of corruption. They are “atrophied”. Like a withered arm or leg, they have lost the use for which God intended them. And thus corruption of mind will spread to endanger the whole Body of saints. What is the agent by which the corruption begins? The answer is in these verses: above all else, a pride in self which chokes the subservience to God’s Word; then a sort of perverted social consciousness which serves to center our mind on the world; and finally the desire for material gain.

WHO HAVE BEEN ROBBED OF THE TRUTH: By giving heed to vain speculations and questions that only promote strife, and by neglecting the simple teaching of “godliness with contentment”, these men have deprived themselves of the Truth: “Therefore rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men that turn from the Truth” (Tit 1:13,14). The word for “robbed” (which could signify “destitute” or “deprived”) may be used in a judicial sense. If men continue in the way of ignorance, God may eventually judge them for it, and “give them over to a strong delusion, that they might believe a lie, that they might be condemned who believed not the Truth” (2Th 2:11,12). “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind” (Rom 1:28).

WHO THINK THAT GODLINESS IS A MEANS TO FINANCIAL GAIN: The Gospel is free to all: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat; yea buy wine and milk without money and without price” (Isa 55:1). It is to be freely given without thought of recompense. The Apocalyptic letter to Pergamos indicates there was there a class of people (called Balaamites (Rev 2:14; Num 22:17,37) who thought their profession should bring them wealth — strikingly comparable to today’s apostate clerics. Peter wrote concerning these people: “But there were false prophets also among the people, even there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth, shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgement now of a long time lingereth not, and their damnation slumbereth not” (2Pe 2:1-3).

We are bought by God — purchased with His Son’s blood (1Pe 1:18,19). We are His slaves; we cannot sell what we ourselves do not really possess — ie, salvation comes from God, through Christ. These men tried to sell the Gospel; they tried to misappropriate that liberty which is in Christ Jesus. Acts 8:13-21 tells of Simon, a man who supposed he could purchase the Holy Spirit. Let us note carefully what Peter tells him: “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.”

Similarly, another class of men thought that righteousness would yield them great present benefits. Thus (in the case immediately at hand) they wanted to persuade the believing slaves (vv 1,2) that the recovery of their liberty was to be considered a privilege of believers, which they ought to claim as their right. By this same principle, these men sought worldly wealth and present comfort by their religious profession, and as their leading object. Thus they failed to understand, or neglected, God’s basic principle of operation: that men must develop their character through adversity and chastisement.

Men intent on personal gain (whether if be riches or position or prestige) will be inclined “to teach things which they ought not, for base gain’s sake” (Tit 1:11). If ephemeral gain rather than God’s service is their motivation, then attention to present advantage will replace faith and hope in the future.

These men “suppose that gain is godliness” — or that prosperity is a sign of blessedness, and similarly, that affliction of God’s people can only be as punishment. This was the error of Job’s acquaintances: no more correct today than it was then. If we think that by our being pious, God will give us such wealth — then perhaps we should re-examine our motives. God’s great purpose is to develop a faithful people through trials and hardships (1Pe 1:7; Job 23:10): “And ye have forgotten the exhortation that speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. But and if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons” (Heb 12:5,6,8). And the examples of those sufferings of the faithful fill the eleventh chapter of Hebrews: a “cloud of witnesses” to refute the error that “worldly gain is godliness”.

The phrase “From such withdraw thyself” (as in the KJV) is omitted in many mss and thus also in most modern versions. However, if we include it in the text, it may mean one of two things: (1) Paul is cautioning Timothy to withdraw himself from such ideas as the love of gain, and strifes and disputings. Cp v 11: “Flee these things.” Or, (2) Vv 3-5 are one sentence. Reading only the first and last together: “If any man teach otherwise… from such withdraw thyself.” We need to be careful not to disfellowship a brother unnecessarily; but such teachings and actions as Paul refers to here may grow to be so troublesome that action becomes essential (1Ti 1:19,20). At any rate, Paul provides us with a rule of thumb which we must sometimes sadly apply: “If any man teach otherwise… withdraw thyself.” Cp also 2Th 3:14): “And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.” And also Tit 3:10: “A man that is an heretick, after the first and second admonition reject.”

1Ti 6:6

Vv 6-10: Paul showed in v 5 that godliness is not a source of gain in the usual sense. However, here he shows that there is a sense in which this notion is true.

Some in Ephesus were confusing the aim and purpose of the Gospel — which is godliness — with the aim of present human betterment and improvement of social conditions. This is sacrificing an eternal betterment for a mere temporal one. Their course, even if well-meant, would at best bring only present, external, material betterment; and in striving for present good, they would confuse and lose sight of the eternal purpose.

GODLINESS WITH CONTENTMENT IS GREAT GAIN: Worldly riches bring with them no guarantee. The only thing worth having in our brief wanderings, the only real “gain” at present, is peace of mind. We should be content with whatever our present state might be from a material standpoint, knowing that we have a treasure that “neither moth nor rust doth corrupt” (Mat 6:19,20; Luke 12:33). Paul beautifully reveals to the Philippians the secret of his divine peace of mind: “I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need” (Phi 4:11,12). And to the Hebrews: “Be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee” (Heb 13:8).

This contentment or peace or sufficiency was a state of mind that had to come by a process of learning. Jesus said, “Learn of me, for I am meek and lowly in heart” (Mat 11:29). And of the Son of God himself it is recorded, “He learned obedience by the things he suffered” (Heb 5:8). Chastenings and privations are absolutely necessary for those who seek to be the sons of God.

“I can do all things through Christ who strengtheneth me” (Phi 4:13). This is the glorious secret of God’s plan to which His servants alone have been initiated. Riches and prestige mean nothing. Armaments and political power mean nothing when compared to the power of God, who can in a moment assemble ten legions of angels (Psa 20:7; Mat 26:53). This wonderful access to the infinite power of the Almighty can be ours, regardless of present circumstance. “When I am weak, then am I strong” (2Co 12:9,10). When we most fully realize and are impressed with our utter helplessness and dependence on our Father, then are we most strong through the transforming power of His Son. Then we learn truly to “trust in the living God…” (1Ti 4:10).

How can we consider spending all our precious time in pursuit of the riches that perish? God has guaranteed that if we seek first the kingdom, then everything we need will be given to us (Mat 6:33). Of course, this cannot be used as an excuse for slothfulness — because among the duties we must perform to God’s honor is the providing for ourselves and our dependents (1Ti 5:8). But we cannot let our attentions be always upon attaining a living in this world. And never should our concern be upon bettering our social standing or standard of living. God has promised us a “sufficiency in all things” (2Co 9:8). (The word “sufficiency” is the same Greek word as “contentment” here.)

God has given us all we need of the world’s goods, so that we may devote the greater part of our time and energies working for Him. We need only to appreciate the words of David to know this “godliness with contentment”, the marvelous peace of mind in the midst of a world of trouble and uncertainty: “The steps of a good man are ordered by the Lord; and He delighteth in his way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with His hand. I have been young and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (Psa 37:23-25).

Yes indeed, true godliness is a source of great gain, in an assurance which most will never know. Our faith is truly a conviction based upon substance — a trust in the “Rock” of the wilderness, a heavenly hope transcending worldly baubles and frills. “The Lord is my shepherd; I shall lack nothing” (Psa 23:1).

CONTENTMENT: “Absolute, total happiness with things as they are; freedom from the folly and frustration of unsatisfied (and usually illusionary) desire. Contentment, not because things are ‘ideal,’ but because they are exactly as God’s love and wisdom wills them to be at the moment. Contentment, not that they stay as they are, but that they are moving in the direction they are going — ‘working together for good to those that love God’ [Rom 8:28]. This is the assurance that underwrites godly contentment. Without it, ‘contentment’ would be a lunatic’s pitiful self-delusion. Happiness is full, thankful enjoyment of that which is. Unhappiness is desire for that which is not. But ‘that which is’ must be seen as the great, eternal ‘is’ of which God is the center and meaning. Contentment is not stagnation or indolence or indifference. It is intensely alive and vibrant and active. Paul ‘yearned’ and ‘wept’ and ‘strove’ and ‘agonized’ — yet he was joyfully content in the most hazardous and miserable and destitute of circumstances (Phi 4:11). Contentment is bedrock, inner peace with God, desiring nothing but the glorious privilege and honor of serving in the great work of God among men” (GVG).

“The Scriptures exhort us not to grow discontented with our daily routine but to exalt our most commonplace duties to the position of God-given tasks, and to show fidelity and diligence in their performance, which is to be ‘from the heart.’ The everyday things of life give more scope for developing character and bringing up the quality of obedience to Christ’s commands than we are sometimes disposed to think. When we ponder the training of the worthiest of God’s children we perceive that few, if any, were relieved of the common daily routine. ‘I have learned,’ said Paul ‘in whatsoever state I am therewith to be content.’ And his further comment for our instruction is: ‘Godliness with contentment is great gain.’ To learn and remember this will counteract our natural tendency to grumble and go about with sour looks at what we may be inclined to regard as weary drudgery and a hard lot, quite out of harmony with the position of a saint. Let us remember that our divinely imposed obligations in our respective relationships, cannot be cancelled by distributing thousands of pamphlets, by holding hundreds of arguments with the stranger, or by reading whole books of the Bible at a sitting” (CHJ).

“Content makes poor men rich; discontent makes rich men poor” (Benjamin Franklin).

” ‘Growing old isn’t so bad when one considers the alternative.’ This saying is credited to Maurice Chevalier who has since taken the alternative, not of his own free will, but due to the fact that death is the lot of all men in due time.

There are a lot of things that are easier to accept when we consider the alternative. We may not always like the food we eat but it is a lot better than starving. We may not like the old car we drive but it is a lot better than walking. We may feel that our living quarters leave something to be desired but they are a lot better than living in a tent.

We may complain about many things but if we would stop for a moment and consider the alternative, we may find that we should be thankful indeed for what we have. Things do not bring happiness. Happiness is a state of mind. We can be happy having little and we can be miserable with all the worldly luxuries that money can buy surrounding us.

As members of God’s royal family, we ought to be the happiest people on earth. Just think what we have. We have God as our Heavenly Father who knows our every need and will provide. We have Jesus Christ as our elder brother who died so that we could live forever. Growing old isn’t bad for us for we have that much more opportunity to serve the Lord we love so dearly. Death holds no fear for us, for ‘precious in the sight of the Lord is the death of His saints.’ Therefore whether we live or whether we die, we are the Lord’s. ‘While I live I will praise the Lord,’ exclaimed David.

There are happy brethren and sisters in poor health living in one little room in places like Panama and there are miserable brethren and sisters living in what could be relatively termed the lap of luxury in many places in the United States and Canada. Why? They are thinking differently. When we say miserable brethren and sisters we mean those who with their own lips admit that they are miserable. In fact, some seem to actually enjoy being miserable and evidently think that miserableness is next to godliness.

Paul said we should follow him even as he followed Christ and he declared that ‘I have learned, in whatsoever state I am, therewith to be content.’ [Phi 4:11] He also told Timothy that ‘godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content.’ [1Ti 6:6-8]

There are no people on earth today who have so much to rejoice about. Let us stop a minute and count our blessings. Consider the alternative. What if we were aliens from the commonwealth of Israel and strangers from the covenants of promise? what if we were without Christ and God in the world? Would we trade our exalted position with anyone that is without hope? No matter what else a person may have, he is truly miserable if he is without God. Others may have material possessions which we think we would like to have, but certainly we would not trade anything they have for the hope we have. Jesus did not even have a place to lay his head yet he will soon be king of the world. If we carefully consider the alternatives we will rejoice in the hope that soon we shall if faithful be kings and priests and reign on earth with him” (MM).

1Ti 6:7

FOR WE BROUGHT NOTHING INTO THE WORLD, AND WE CAN TAKE NOTHING OUT OF IT: “The LORD gave, and the LORD hath taken away: blessed be the name of the LORD” (Job 1:21). Cp the parable of Luke 12:20,21. Cp also Psa 49:17 and Ecc 5:15 (“As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.” This picture runs throughout the book of the Preacher. The grave is the ash heap of mankind — in it there is no hope.)

Paul’s line of reasoning is obvious. If we could, at death, take our possessions with us into a future state, then there would be at once an end to the “contentment” (v 6) with whatever position we occupy now. This is because the possessions of the future would then in some way be dependent upon this present existence, and what we might eke out of the earth by the sweat of our brow.

Ignorant and superstitious men have believed this fallacy from primitive times. Nearly all ancient cultures bury their dead with the best provisions possible for their trip into the unknown. But those who know the Truth realize man’s state in all its stark reality — of poverty and blindness and weakness. What God gives him now is only a provision for his journey through this life, to be dispensed with (just like a used bus ticket) when the “destination” of death is reached. We are even more helpless at death than we were when we came into the world. Without the hope of resurrection to life man is no better than the animals. Thank God we have hope!

1Ti 6:8

IF WE HAVE FOOD AND CLOTHING: “Food” means “nourishment” which includes food and drink. Note also the spiritual significance. Christ is the “Word of God” — the “bread of life” (John 6:48) and the “water of life” (Rev 22:1; John 4:14). What he teaches us of the way of true life is essential nourishment. “Clothing” is literally a “covering”, which includes shelter as well as clothing. This might also refer to the other half of our spiritual needs. We need the nourishment of God’s Word, and the “covering” — the robe of righteousness found only in Christ (Rev 3:4,5; 19:8; Eph 4:24; cp also 1Ti 2:10).

BE CONTENT: Cp this phrase with Phi 4:11. Here again, as in v 6 “content” is the same as “sufficient”. Nourishment and covering are all we truly need.

John the Baptist told a group of soldiers to be “content” or satisfied with their wages. (This is the same root word as the “contentment” in 1Ti.) This reference (Luke 3:14) is interesting in view of the fact that Paul in his letter to Timothy is also speaking to “soldiers” (cf vv 11-14). We are offered the wages of inner peace — that peace which passes all understanding — and the eternal dwelling in peace which will come through God’s mercy and grace. As soldiers clothed in God’s armor, warring against sin in our members, what else could we want as wages? No doubt we should be satisfied with what God gives us, as we look back and consider that the only compensation from our previous employer was death (Rom 6:23).

Our fight then, like Paul’s, should be motivated by confidence in God — living for God, satisfied in Him, not worrying about present situations. Could we, like Paul, sing hymns of praise and thanksgiving while bound in prison?

Philip Parham tells the story of a rich industrialist who was disturbed to find a fisherman sitting lazily beside his boat. “Why aren’t you out there fishing?” he asked.

“Because I’ve caught enough fish for today,” said the fisherman.

“Why don’t you catch more fish than you need?’ the rich man asked.

“What would I do with them?”

“You could earn more money,” came the impatient reply, “and buy a better boat so you could go deeper and catch more fish. You could purchase nylon nets, catch even more fish, and make more money. Soon you’d have a fleet of boats and be rich like me.”

The fisherman asked, “Then what would I do?”

“You could sit down and enjoy life,” said the industrialist.

“What do you think I’m doing now?” the fisherman replied as he looked placidly out to sea.

“Concede defeat in the rat race. It has been said that even if you win the rat race, you are still a rat. For those who believe in something higher than ‘going for all the gusto’, we should realize that ‘keeping up with the Joneses’ isn’t all it is cracked up to be. Half the Joneses are divorced, up to their ears in debt and daily on the phone to their therapists. We should concede defeat in this crazy race for wealth, pleasure and material possessions and focus on the race for eternal life” (KT).

1Ti 6:9

In the next two verses, Paul shows that any more than the “sufficiency” of v 8 is an added weight of temptation, something that is best laid aside. We should be thankful if we are “not overly burdened with perishable riches”.

PEOPLE WHO WANT TO GET RICH FALL INTO TEMPTATION: It is not only the rich which fall into temptation. This is something that may afflict the poor as well as the rich. Perhaps it troubles them even more so. Notice Paul talks about those who “WANT to get rich”. Rotherham has “who are determined to be rich”. Those poor and weak who fervently wish to be rich or powerful are turning their eyes from the one important goal. So not only are the wealthy brethren liable to this temptation, but so are the poor, who feel compelled to “keep up with the Joneses”. A little money, a little “security”, only increases their desire for more and more, until all other concerns are blotted out.

It is not the possession of riches that is wrong: it is the trust in riches as a “strong city” (Pro 10:15) that turns us from godliness. Rich men are therefore not told to cast their riches away, but simply not to trust in them (v 17). And elsewhere they are counseled to “make friends” of their wealth by putting it to good use in God’s service (Luke 16:9).

A TRAP: A snare, or maze, or tangle of conflicting motives. “No man can serve two masters: for either he will hate the one, and love the other: or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Mat 6:24). How man can deceive himself! What vanity and self-centeredness and blindness! How can he excuse the groveling passion for base gain as a commendable virtue, as a praiseworthy and healthy enterprise, as a manly making of provision for home and family! And yet every new and useless acquisition pulls him deeper and deeper into the morass — another useless pampering of self, another idol to add to the “temple” — until, by little degrees, he is at last worshipping things instead of God.

FOOLISH AND HARMFUL DESIRES: These “traps” catch men in many foolish and harmful desires. There is an instructive progression here, which we must recognize and shun. If we first lack a genuine trust in God that He will provide for us, then we may begin to crave or lust after present wealth and position. And this one desire, “the root of all evil”, will lead into another ungodly craving, and another, and another — pulling us down as into quicksand. We want one impractical and immoral “idol”, we sacrifice and work to gain it, and then we immediately want another — just as flesh-pleasing, just as wasteful. Let us not be like foolish children, hiding in our playpens, amusing ourselves with expensive and frivolous toys, until the urgency of the Truth has completely disappeared from our lives.

THAT PLUNGE MEN INTO RUIN: The ruin of body and mind now, in the blind and ceaseless treadmill of striving to be rich, which will lead to the sacrifice of God’s word, and an urgency to “enjoy” the fruits of that wealth. But such men, like the Gadarene swine, do not realize until it is too late that they are rushing to “drown” themselves in a sea of luxury.

AND DESTRUCTION: And this “ruin” is inevitably followed by “destruction”, which is the greater ruin, the complete and eternal downfall, the loss of immortality. “Whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:20,21).

US News and World Report took a poll (1992), and found: Americans with household incomes under $25,000 felt it would take — on average — $54,000 a year to fulfill the “American dream”. On the other hand, those who earned $100,000-plus craved an average of $192,000. In other words, the “American Dream” usually lies nearly twice the distance away from one’s grasp.

1Ti 6:10

See Lesson, Money.

FOR THE LOVE OF MONEY IS A ROOT OF ALL KINDS OF EVIL: Notice that it is the love of money, not money itself, which leads to evil. This v 10 is one of the most misquoted verses in the Bible!

The love of money may lead to many other evils. All sin has its root in the loss of faith, but the loss of single-minded trust in God, leads man to feel that he himself must provide for all his wants. Better to be poor and humble, that we might tend more toward prayer and supplication (1Ti 5:5).

SOME PEOPLE, EAGER FOR MONEY, HAVE WANDERED FROM THE FAITH: Then, just as now, there were examples among the brethren, of those who had “wandered” or erred from the “godliness with contentment”. They had coveted after money and erred from the faith. They had been “seduced” from the faith (as the same Greek word is translated in Mark 13:22). Just as Eve was tempted by the words of the serpent, and led away by her lusts, so they are tempted: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1Jo 2:15,16). “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death” (James 1:14,15).

AND PIERCED THEMSELVES WITH MANY GRIEFS: Leaving the Truth causes a person to be pierced through with many sorrows. They make themselves victims to many agonies of mind, many regrets, many gnawings of conscience at wealth gained with the sacrifice of eternal good.

It has been suggested that these last two verses are based on the betrayal of the Lord by Judas Iscariot, who, for the love of silver, delivered up the Master to be crucified. Judas’s fate was literally to fall into destruction (Acts 1:18)! The fate of those who follow him is described as being “pierced”, or “transfixed”, with “pain” or “sorrow” which is from the same Greek word “odune”. Here, perhaps, is a reflection of the agony of the Lord Jesus as his hands and feet were transfixed by the Roman spikes. Judas may have thought he had gained wealth initially, but he soon realized the worthlessness of the thirty pieces of silver; likewise, his followers, who hasten to be rich, will suffer all the pains of crucifixion, but know none of the glory.

Perhaps Paul is also thinking of David’s words: “Their sorrows shall be multiplied that hasten after another god” (Psa 16:4). The imagery used in this verse could also be that of a man who wanders from the straight, direct path of life, to gather some seemingly fair flower growing at a distance from the right road upon which he is traveling. He wanders away and plucks it: and now that he has it in his hands he finds himself pierced and wounded with its unsuspected thorns. Such were the experiences of Gehazi, the servant of Elisha, who coveted money and garments — only to be smitten with leprosy (2Ki 5); and Achan, who hid the goodly Babylonish garment — and was stoned for his trouble (Josh 7).

1Ti 6:11

Vv 11-14: The good fight of faith. Paul, in his letter to this same Ephesian ecclesia, where Timothy was, had instructed them in similar military terms, to “put on the whole armour of God, that ye might be able to stand against the wiles of the devil” (Eph 6:11). In speaking directly to Timothy, Paul exhorts him (and us) to fight the good fight of faith (cp 1Ti 1:18). And in Eph 6 he describes the weapons to be used in this fight.

The passage in Eph 6:14-17 particularizes the whole armor of God (see notes there).

Notice here the progression of verbs. They picture so precisely the “military operations” of our faith. First of all, there is something to FLEE; “Flee these things” (cf v 11). Often, a tactical retreat is necessary before an army may advance safely. And then FOLLOW (v 11) a new leader, Christ our Lord. We follow Christ, and then we FIGHT (v 12) his fight, and LAY HOLD (v 12) or capture the prize — our glorious hope. And finally, once we have laid hold upon this hope of eternal life, we must KEEP it (v 14) firm to the end. What a glorious campaign we fight against the forces of darkness and sin: FLEE, FOLLOW, FIGHT, LAY HOLD, AND KEEP!

MAN OF GOD: Sometimes we tend to forget that these characters of the Bible, of which we read so often, were just men and women, with the same weaknesses that we have. We sometimes excuse our feeble attempts in contrast to their lives, by telling ourselves how much more favored they were than we. This is utterly wrong! The very reason that we have the examples of these men of faith is so that we may see how much our experiences are the same as theirs. When God through Paul addressed Timothy as a “man of God”, he was speaking for our benefit. And He expects us to obey, just as the ancient worthies did.

The phrase “Man of God” is used quite frequently in the OT — of Moses, Samuel, David, Elijah, and others. In the NT it is found only in the Pastorals, where works are stressed. The “man of God” is such a man only by doing the works of God. Behind the use of the phrase here lies Paul’s characteristic thought, that all Christians are in the same relation to God as were the most favored servants of God in the OT. And it is just as incumbent upon all believers to emulate these men of faith — who showed their faith by their works. We are reminded of the impressive list Paul compiles in Heb 11, of men and women of faith, and of Paul’s conclusion to the matter: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb 12:1).

A “Man of God” is a man born from above, not by the will of the flesh nor by the will of man, but the will of God (1Pe 1:23). A believer born of God (Jam 1:18; 1Jo 5:1), no longer a “man of the world”. A man of God, well-stocked with the provisions of Scripture (2Ti 3:17) for the doing of all good works. God’s property, bought with a price, with no life of his own. “Yet not I live, but Christ liveth in me (Gal 2:20).

FLEE: This word was chosen to emphasize the dangers involved here. This word in Scripture always signifies a hasty escape from danger, usually danger which brought death. We should not play around on the edge of the cliff, like carefree children without falling; but we should flee far and quickly from any danger of an ungodly walk.

These words were of course written first of all to Timothy. Covetousness of wealth and gain is such a strong temptation, that Paul felt even Timothy needed a special warning. Let us remember Timothy’s position. Before, he had been a faithful companion of Paul in his travels, most likely he was the sufferer of hardships, privations, and persecutions. But now, in wealthy and worldly Ephesus Timothy had perhaps attained some measure of personal comfort. Here was the reason he was to be warned: the greater struggle is to overcome comfort. Israel did not turn away from God when she suffered (for then she realized how much she needed Him); but when she abounded, she soon forgot her Maker. When she waxed fat she lost her trust in God and forgot to praise Him as the benefactor. The temptations to sin were nearby, on every hand, and God could more easily be put out of mind in the presence of plenty. So it might have been with Timothy, and might be with us! “No man that warreth entangleth himself with the affairs of this life: that he may please him who hath chosen him to be a soldier” (2Ti 2:4).

Many of us are now living in a climate of unprecedented wealth and leisure and “opportunity” (of the wrong sort). Let us not begin to question whether we need God anymore. We need Him more now than we ever did before!

PURSUE RIGHTEOUSNESS, GODLINESS, FAITH, LOVE, ENDURANCE AND GENTLENESS: Flee one thing, then follow after another. (This contrast of negative and positive is repeated by Paul in 2Ti 21:22 and Titus 2:12.) Carrying out the idea of the soldier’s campaign, this word “follow” means to “pursue in order to find or overtake”, or “to follow after earnestly”. The characteristics of a faithful soldier of God are to be pursued with all the diligence at one’s disposal. They never come to one who sits passively and waits. We should emulate the fervent spirit of Jacob, who clung so tenaciously to the angel — “I will not let thee go, except thou bless me” (Gen 32:26). In the battle of faith, the evil must be overcome with good (Rom 12:21).

RIGHTEOUSNESS: Used in a general sense for the inner life of a believer shaped after the law of God. An inner feeling of peace and contentment and conviction which finds its expression in the longsuffering and tireless works of a Paul or a Timothy.

GODLINESS: The Greek “eusebia” — the specific word used so often by Paul in the Pastorals, to speak of good works.

FAITH, LOVE, ENDURANCE: Three additional characteristics which Paul urged Timothy to follow after. The comment by James is appropriate here: “Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (Jam 1:3,4).

Let patience stand in the place of hope — as the endurance of trials, with the steadfast, immovable expectation of life eternal. “For he is faithful that promised.” Then we have here the three cardinal rules in the Truth: “Now abideth faith, hope and love.” This is the only “Trinity” which the true believer will recognize. These three related characteristics so often appear together in Paul’s letters, as in 1Co 13.

GENTLENESS: See Lesson, Gentleness.

1Ti 6:12

FIGHT THE GOOD FIGHT OF THE FAITH. TAKE HOLD OF THE ETERNAL LIFE: See Eph 6:11-18 again. Cp 1Co 9:24 (“Run the race”) and Phi 3:13,14 (“Press toward the mark for the prize”). The words “fight” in this verse are from a root, from which our English word “agony” derives. The old stirring metaphors of the Greek ideal are here intended, the agonizing Olympic contests for the prize. “Lay aside every weight, and the sin which doth so easily beset us, and let us run with patience (endurance) the race that is set before us” (Heb 12:1). Put to death your enemy the flesh by growing in the spirit (Gal 5:16-26). The prize to be gained is a “stephanos” — an athletic award in the form of an evergreen coronal wreath, which to the spiritual eye symbolizes kingship and life ever new and fresh (Eur 1:386-389). This is the real prize: the “crown of life” (Rev 2:10; Jam 1:12), and the privilege of reigning as kings and priests with Christ in God’s kingdom.

Not long after Paul wrote these words to his young student Timothy, as he sat again in a prison cell about to face death, he was able to say: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown (‘stephanos’) of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only but unto all them also that love his appearing” (2Ti 4:7,8).

TAKE HOLD: Sig to capture, to seize. Eternal life is not now in our possession; instead, we must seek for it (Rom 2:7). We hold firmly to the hope now, and in the great day of judgement we redeem that hope for the real thing.

TO WHICH YOU WERE CALLED: God has been, for thousands of years, engaged in calling out of the nations a people for His name (Acts 15:14). We see this plan in the lives of Abraham and his sons, of Moses and the children of Israel, and in the call of the nations to the one hope of Israel. “Draw me, we will run after thee” (Song 1:4). Jesus said, “No man can come to me except the Father which hath sent me draw him” (John 6:44). “Ye are bought with a price,” Paul says (1Co 6:20; 7:23). We each must first be attracted to Christ because of the peace which he offers (“Come unto me, all ye that labour and are heavy laden, and I will give you rest” — Mat 11:28). First comes selection, or our choosing by God (for He chooses each of us for a special purpose, and we are each very important to Him). But we must also come to God by our own free will. Afterward comes the following, the running after Christ. As Paul tells us, “Be ye followers of me, even also as I am a follower of Christ” (1Co 11:1). As sheep, we hear our master’s call, and we obediently follow.

Certainly we must note, before passing on, the parallel with Gideon’s 300 soldiers — inasmuch as Paul is definitely speaking here of our holy warfare. When the children of Israel gathered together to oppose the Midianites, God was concerned that the people might be too many — lest they win and be puffed with pride in their own strength, saying “My own hand hath saved me” (Jdg 7:2). So He commanded Gideon to trim down the number by two means. Firstly, he said, “Whosoever is fearful and afraid, let him return and depart early from Mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand” (Jdg 7:3). This was still too many — “So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, thou shalt set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men; but all the rest… bowed down upon their knees… And the LORD said unto Gideon, By the three hundred men that lapped will I save you…” (Jdg 7:5-7).

Of 32,000 men God chose only those 300 (less than one in a hundred) who were alert enough to recognize their true position of danger, who would not take their eyes off the enemy for even one second, and who were ready for battle at all times. These same lessons apply to us today. God is watching us to see our attitude: how do we treat the enemy before us? Do we casually ignore him, while satisfying our own desires? Or do we always remain on the guard, with a mind to discern good and evil? In the final analysis, God will only call those 300 faithful of Gideon. The other 30,000 are but actors on the stage for a few moments. Many are called (initially), but few are chosen (for the actual work, and to receive the soldier’s wage). And should it be otherwise? God does not save by many or few. Numbers of men mean nothing to Him. One man may be a more effective instrument in His hand than a hundred men. Let us go bravely into battle, not caring about numbers; nor should we be afraid if our companions, once called, later fall away in fear: “We will rejoice in Thy salvation, and in the name of our God we will set up our banners: The Lord fulfill all they petitions… Some trust in chariots, and some in horses: but we will remember the name of the Lord our God” (Psa 20:5,7).

YOUR GOOD CONFESSION IN THE PRESENCE OF MANY WITNESSES: This must have been made at the same time that Timothy was first called to eternal life. This would have been at his baptism. Baptism is the event in which every believer shares in making a public confession of his belief. But we would be negligent if we did not point out how many more opportunities we all have, in daily life and by special efforts, to continue our profession in different ways before many witnesses of the world.

1Ti 6:13

IN THE SIGHT OF GOD… AND OF CHRIST JESUS: See 1Ti 5:21n.

WHO GIVES LIFE TO EVERYTHING: Esp to us, the saints — 1Ti 4:10). Fight the good fight of faith, always remembering that God stands with us, to support us, to lift us up, to lead us forward. “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me” (Psa 23:4).

IN THE SIGHT OF… CHRIST JESUS: “In the presence of our Lord”, our special succourer and advocate (Heb 4:15; 1Jo 2:1).

WHO WHILE TESTIFYING BEFORE PONTIUS PILATE MADE THE GOOD CONFESSION: Christ Jesus stood in the presence of the alien lords such as Pontius Pilate and confessed boldly the same faith as we do, who followed the same course first, as our example. “Thou sayest that I am a king, To this end was I born, and for this cause came I into the world, that I would bear witness unto the truth” (John 18:37).

Christ came into the world, but he was not of this world (Mat 27:11). He had already made that decision, when he refused to weaken to the Satan’s offers of worldly wealth and power (Mat 4:8-10). And he remained faithful to that decision during the next three years. He preferred instead the “godliness with contentment” which is “great gain” (v 6), and this is what he professed and exemplified.

Just as Jesus made his faithful witness before Pilate and then endured the humiliation and agony of the Cross (which is called a “baptism” in Luke 12:50), so the candidate for baptism must first make his confession and then undergo baptism, which is itself a showing forth of Jesus’ death (Rom 6:3).

I CHARGE YOU: “Parangello”: see 1Ti 1:3n.

1Ti 6:14

THIS COMMAND: The commandment is to “fight the good fight of faith” — the one, all-encompassing command to which this entire letter has been dedicated: a patient, trusting struggle. The word “keep” is “tereo” — meaning to ‘watch, guard, preserve’. It is aorist imperative, which indicates that the statement is given with military curtness.

WITHOUT SPOT: Echoes the theme of the Song of Songs. The ecclesia is the multitudinous Bride of Christ, of which her spouse says, “There is no spot in thee” (Song 4:7). Paul’s discourse upon marriage in the letter to the Ephesians is based upon this ideal — the perfection of the Bride through the life and sacrifice of Christ: “Christ loveth the ecclesia, and gave himself for it… that he might present it to himself a glorious ecclesia, not having spot, or wrinkle, or any such thing” (Eph 5:25,27).

But Christ has not done all our work, though we continue to benefit from his work. We need to do more than just lean upon Christ and depend on him to do all. We need to work ourselves, to try to keep his commands properly and to keep ourselves “without spot” (Jam 1:27; 2Pe 3:14).

WITHOUT… BLAME: Timothy was exhorted to be without blame. Some who had not kept the spirit of the commandment had already been “rebuked” (1Ti 1:18-20). What a warning to contemplate!

UNTIL THE APPEARING OF OUR LORD JESUS CHRIST: The great expectation of the early ecclesia was that Christ would shortly appear in person — 2Ti 4:1; Tit 2:13; 2Th 2:8. The great apostasy mentioned in 1Ti 4:1-5 corrupted this glorious hope by degrees, treating it as a doubtful speculation, and then as a profound allegory, and at last as a damnable heresy. As the soldier of God fights the fight of faith, he keeps his eyes firmly upon that certain future, when Jesus Christ “shall judge the quick and the dead at his appearing and his kingdom” (2Ti 4:1).

1Ti 6:15

Vv 15,16: Glory to God. This is the second interjection of praise to God. One is in 1Ti 1, the other in 1Ti 6. Paul begins and closes this letter with the thought, “Honour to God”. (This is the significance of Timothy’s name — see 1Ti 1:2n.) These two verses emphasize that “God is light”.

When the proper time for the coming of the Saviour, ordained of old, had at last arrived, then “the Word of God was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth” (John 1:14). Christ brought the light of God’s knowledge to men (2Co 4:4,6), teaching them to glorify God and preaching of the kingdom to come, when all the earth will be filled with God’s glory (Num 14:21). And this kingdom will assuredly come, even though some scoffers ask, “Where is the promise of his coming?” — 2Pe 3:4. When Christ returns from his Father’s right hand, to be glorified with his brethren, then our hope will become reality, and our riches (our lives) that have been hid will be manifest (Col 3:3,4). What use is there in playing among a few trinkets now, in view of the fact that Christ will come shortly, bringing us all things that we could hope for? The calm realization that God will certainly manifest this salvation in His Son in the near future is a great step toward that “godliness with contentment” of which Paul has been speaking. God was (is) in Christ reconciling the world. God revealed Himself in His Son and will do so again.

GOD, THE BLESSED AND ONLY RULER: The One God is the only real Power. God is blessed because He is the fountain of all blessings, the source and giver of our life and breath, from whom comes the glorious gospel of hope (1Ti 1:11). God is the only Potentate, the only power, the only ruler. Even Christ must say, “Of mine own self I can do nothing” (John 5:19, 30; 8:28).

THE KING OF KINGS AND LORD OF LORDS: The title is preeminently God’s title. There are OT parallels in Deu 10:17; Psa 136:3; Dan 4:34. Christ may bear it (Rev 17:14; 19:16), but only as the manifestation of his Father. God is King over those men styled kings, and Lord over all whom men call lords in this age and in the age to come.

1Ti 6:16

WHO ALONE IS IMMORTAL: Cp 1Ti 1:17. Again it is referring to the Father, God Almighty. God only has underived immortality. God brought to light, or made possible, the way to immortality through His Son (John 3:17; 10:10, 26, 28) by the gospel (Mark 16:15,16; Rom 1:16). Men do not have immortality, as they must seek for it (Rom 2:7).

WHO LIVES IN UNAPPROACHABLE LIGHT: Paul is contemplating a heavenly scene of splendor impossible for human eyes to behold. Yet the Father purposes to manifest His glory also upon earth through the corporate body of Christ. Even upon earth the reflection of effulgent light (through the medium of His chosen ones — the Cherubim of Eze 1:28) will be, at times, far too dazzling for mortal sight. They will shine like the stars of heaven (Mat 13:43; Dan 12:3), just as Christ does (Mat 28:3).

If the saints, who as the “moon” only reflect God’s resplendent glory, can nevertheless shine so brightly themselves, how much more does their Father, “who covers Himself with light as with a garment” (Psa 104:2). This no doubt also refers to the fact that God is not confined by our concept of time and space.

WHOM NO ONE HAS SEEN OR CAN SEE: God is called “invisible” in 1Ti 1:17. Much sport has been made of the Bible by shallow men who claim to see a contradiction in this. They read such passages as Exo 33:11 to prove that Moses saw God (Elohim) face to face, but they neglect other passages like Acts 7:35, which show that the angels were God’s messengers to communicate with man: “Behold, I send an Angel before thee… Beware of him, and obey his voice… for My name is in him” (Exo 23:20,21).

God could direct one of His angels so that the angel became in effect God. Cp, for example, Gen 32:30 with Hos 12:3-5. Abraham was said to have talked to God, but a careful look at Gen 18:1,2; 19:1 shows that he dealt only with angels. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him” (John 1:18).

Confined by our current limitations we cannot physically see God. Tainted by our sinfulness we cannot bear to see Him in His resplendent purity.

If men wish to know God, they may know Him through His Son, who has revealed Him (v 15).

1Ti 6:17

Vv 17-19: These verses resume the theme of vv 7-10. The natural desire and tendency of men is to accumulate money and possessions, for various real and supposed motives of “taking care of their own” or doing great and spectacular things for the Truth. This, if we are not very careful, leads again to confusing gain with godliness. God’s work is primarily with the poor and He chooses weak and poor instruments for the purpose that the glory may be of God and not of man. After speaking earlier of those who desire to be rich, Paul now turns to those who are already rich.

COMMAND: “Parangello”: see 1Ti 1:3n.

THOSE WHO ARE RICH IN THIS PRESENT WORLD: They may be “rich in THIS world”, but not necessarily rich in the world to come. There were a few wealthy believers in the first century, especially in Ephesus, although they were the exception rather than the rule (1Co 1:26). It is not in itself a sin to be rich, but it is the occasion of sore temptation (v 9).

NOT TO BE ARROGANT: Paul asks Timothy to charge the rich in the ecclesia that they be not high minded or “haughty” (RSV), “arrogant” (NIV), foolishly proud, feeling that the chance of their having money makes them better than their poorer brethren. Notice what Paul says: “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Rom 12:16). In fact, if a brother has by his own effort accumulated great wealth, he may have reason to feel inferior to his poorer brethren, for he may have neglected those things which are most needful.

IN WEALTH, WHICH IS SO UNCERTAIN: Jesus’ parables often speak of this pride and this trust of rich men in their riches. In one such parable, Jesus begins: “Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). The rich man spoken of here thought that the protection of the inheritance was essential to his life, but Jesus says that a man’s life does not consist in wealth; a man is what he is, not what he has. True wealth is measured by our Father in the degree of our closeness to Him; or, in the words of Jesus in concluding the parable, in being “rich towards God”. To know God is life; to know His saving truth is to possess a “treasure”. True riches are those things which are pleasing to God. In rare cases a man may have earthly riches and so regard them that they do not interfere with his hold on the “true riches”. Abraham is an outstanding case.

On the other hand it does not follow that poverty is a virtue, for a poor man can be eaten up with covetousness as much as a rich man, and so also miss the real wealth. Yet it remains true as a general that “the poor” tend to appreciate the gospel more than the rich who, because of their possessions, are too busy enjoying the present life to be concerned with a future.

“The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years: take thine ease, eat, drink and be merry” (Luke 12:16-19). This man had no thought for others. He could have used his abundance to help many. He had no thought that the fruitful seasons which had made him rich were due to the rain from heaven and the power of each seed having life and that these were matters beyond his ultimate control. Behind his prosperity was the power of God. He heeded not the warnings: “If riches increase, set not thine heart upon them” (Psa 62:10). “The prosperity of fools shall destroy them” (Pro 1:32).

God made an assessment of the man: “Thou fool” — clear, and emphatic, and true; for the folly was apparent in that he had not power over his own life, when that was required of him. He was planning for “many years” ahead, but God said “this night”. What then of his plans, his barns, his fruits, his goods? They ceased to be his — they were only his till the lease expired; wealth cannot buy off death. “No man can redeem his brother, nor give to God a ransom that he should not taste of death” (Psa 49:7). The rich man, used to finding in his wealth the key to all doors, stands helpless before the door of the Kingdom of God.

The issue might be focalized in this way. At the judgment, when a man is stripped of all that men consider to be riches, is he then “rich” or “poor”? (Rev 3:17). God reveals that man’s state and his end: “Thou fool!”; and Jesus says, “So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:21).

WHO RICHLY PROVIDES US WITH EVERYTHING FOR OUR ENJOYMENT: Paul now asks Timothy to exhort the brethren about the living God, who giveth us richly all things to enjoy — the living God of Christ, in contrast to the dead gods and goddesses of Ephesus: “But our God is in the heavens: He hath done whatsoever He hath pleased. Their idols are silver and gold, the work of men’s hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them” (Psa 115:3-8).

Let us never think that idols are of no concern to us. This very thing of which we have been speaking, the love of money, is a terrible kind of idolatry (Col 3:5).

These sayings declare plainly enough that earthly riches may fly away and only the treasures of the spirit are permanent. But these riches are also the very symbols for the world around us, in which men set their hearts. And those whose hearts are in the world (who worship the world as an idol) are as doomed to perish as the world order to which they belong: they, like it, will consume away like smoke. The only worthwhile “store” must be laid up with God.

The Psalms speak of God as “laying up” a store for the righteous (Psa 31:19). If their desire is set on this divine treasure, then they will have “treasure with God”, and the “godliness with contentment” in this life. But God may store judgment for the future as well as goodness and a man’s own life determines what kind the store shall be. So men may be said to lay it up by their own actions: “Riches profit not in the day of wrath: but righteousness delivereth from death” (Pro 11:4).

EVERYTHING: Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 3:26; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; Heb 2:9.

As he does in his letter to the Ephesians, Paul constantly draws the contrast between the senselessness and weakness of the idols and the omniscience and omnipotence of the one true, living God. God has the power to give us all things — temporal and eternal (1Ti 4:8). This reminds us of 1Ti 4:3: Paul thinks again of those apostate teachers who condemn some foods as unclean, while at the same time hastening after all that “clean” money!

“His mercies are new every morning and fresh every evening. Who can know the number of His benefits, or recount the list of His bounties? Every sand which drops from the glass of time is but the tardy follower of a myriad of mercies. The wings of our hours are covered with the silver of His kindness, and with the yellow gold of His affection. The river of time bears from the mountains of eternity the golden sands of His favour. The countless stars are but as the standard bearers of a more innumerable host of blessings. Who can count the dust of the benefits which He bestows on Jacob, or tell the number of the fourth part of His mercies towards Israel? How shall my soul extol Him who daily loadeth us with benefits, and who crowneth us with loving-kindness? O that my praise could be as ceaseless as His bounty!” (CHS).

1Ti 6:18

The benefit of the rich man’s goods is in its spending (for worthwhile purposes), not in its hoarding! Again, and again the same theme: good works, godliness, is not some monastic contemplation; it is a striving among the bustle of the world to do the will of God, actively, eagerly, lovingly. It is the seeking for the place where one’s possessions or talents might be best used to the glory of our Father.

TO BE GENEROUS: “Distributing to the necessity of saints; given to hospitality” (Rom 12:13). “Pursuing hospitality”, entertaining strangers (Heb 13:2), “given to hospitality” (1Ti 3:2). “Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal 6:2).

WILLING TO SHARE: “Willing to communicate” (as in KJV) means to be liberal, “willing to bestow” (Diag), generous in giving. “Communicate” is misleading: it is from the same root word as “fellowship” (koinos). This word signifies a having in common (Acts 2:44), a sharing with one another, both in material possessions and in sympathies: “Rejoice with them that do rejoice, and weep with them that weep” (Rom 12:15).

It is one thing to share one’s goods from a cold sense of duty and quite another thing to share material goods and warm, loving, spiritual sympathies at the same time. “Fellowship” is much more than meeting together on Sundays to break bread. “Fellowship” is much more far-reaching. It enters into every aspect of our lives. In each thing that we do, we are either doing it in the fellowship of God’s Truth and His children, or in the fellowship of the world.

1Ti 6:19

THEY LAY UP TREASURE FOR THEMSELVES: Paul has been thinking upon Jesus’ words in the Sermon on the Mount: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal” (Mat 6:19,20; cp Luke 18:22).

Men think they make lasting provision when they lay up a store of valuable clothes, supplies of food, or a hoard of money. But moths may destroy the fabrics, insects and rodents corrupt the grain, and thieves may burrow through the mud walls and steal the gold. The saying covers all the forms in which wealth is customarily hoarded; none of them is safe.

Not only does God lay up treasure for those who are God-fearing, but they are a treasure to Him. “They shall be mine”. He says… “a peculiar treasure” (Mal 3:17). This is the thesis of Malachi’s message that the true Israel are “they that fear the Lord” and who alone are written in His book of remembrance; and it deliberately recalls the use of the same expression at the beginning of Israel’s national history (Exo 19:5). They are chosen as God’s prized possession. But it is Abraham’s seed by faith who are truly God’s treasure; and so Peter writes to those “sojourners of the Dispersion” who are “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Christ”; and in the language of the law and in the spirit of the prophet he says: “But ye are an elect race, a royal priesthood, an holy nation, a people for God’s own possession, that ye should show forth the excellencies of him who has called you out of darkness into his marvellous light” (1Pe 2:9).

These are the Lord’s “inheritance”, a term which is used of Israel of old (Exo 34:9; Psa 33:12). And Paul, applying the Old Testament language to spiritual Israel, can write to the Ephesians of “the riches of the glory of God’s inheritance in the saints” (Eph 1:18). But if they are the Lord’s inheritance, He also is theirs. “The Lord is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage” (Psa 16:5,6). The words are those of the spirit of Christ in the Psalms, but what is true of him is true also of those who are “in him”. In the light of these sayings of the Psalmist we can feel the force of the Lord’s words, “For where your treasure is, there will your heart be also” (Mat 6:21). The heart will turn as surely as the needle of a compass toward what it really values. No amount of outward religious performance will change its direction for long if the world is its attraction. But if God is our prized possession, then to Him our hearts will be drawn; and He is the only possession which can never perish, and can ensure that the possessors will never perish either. We cannot pretend that delight and a sense of wealth in God come easily to human nature; only a long and constant direction of the mind can bring the consciousness of that precious treasure, that “godliness with contentment”. Paul advises us: “Set your affection on things above, not on things on the earth, For ye are dead, and your life is hid with Christ in God” (Col 3:2,3).

SO THAT THEY MAY TAKE HOLD OF THE LIFE THAT IS TRULY LIFE: Life is our treasure; and our treasure, like our citizenship, is in heaven (Phi 3:20). Linked with the similar phrase in v 12, the thought is this: there is a life now, and if men are not careful they will come to feel that this is the only important life. All their making of provisions will be with this in mind. They will forget about the future, that which is really life — the only life that does not finally reward us with pain and sorrow and death. Solomon speaks of God “laying up” sound wisdom for the righteous: “He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path” (Pro 2:7-9).

It needs to be stressed here (or else a misconception may arise) that man cannot, by his own self-centered labors, lay up this store which will guarantee him eternal life. This was the mistake of the Pharisees, who leaned upon the letter of the Law, but failed to keep its spirit and were condemned thereby. And it may be our mistake today.

We must rely upon our Father in Heaven. We have to beseech Him for assistance and then He will work through us. He will give us the “sound wisdom” we need, not the knowledge that puffs us up in our self-importance (1Co 13:4), but the simple and practical wisdom to guide us in our day-to-day works. Then we shall, but only with God’s help, attain to that true “godliness with contentment”.

1Ti 6:20

TIMOTHY, GUARD WHAT HAS BEEN ENTRUSTED TO YOUR CARE: “The deposit”: Paul switches from the literal riches (vv 17-19) to the spiritual. Perhaps this is an allusion to the parables of the talents and the pounds (Mat 25:14-30; Luke 19:12-27). In the parables, money is deposited to the trust of the disciples as though to a bank, for the purpose of earning “usury” or interest. Christ has given each of us the Truth and we must utilize it to the best of our ability, not casting it aside to decay through negligence, nor neatly storing it away in a white napkin!

What a poignant picture we have here! What an uplifting example to stir us from our lethargy! Paul, the aged, with no family of his own, is beginning certainly to feel the approach of death. He knows his days are numbered, and that he has “fought a good fight” (2Ti 4:7). Will those whom he leaves behind carry this “fight” forward, or will they allow the gospel of Christ to languish without strong and resolute warriors? As the apostle John was to say in his declining years, Paul also “had no greater joy than to hear that his children walk in the Truth” (3Jo 1:4). Paul’s most fervent desire, as he neared the end of his sojourn, was that Timothy his own son in the faith (1Ti 1:2) would keep that trust committed to him and would in the end lay hold on the prize of eternal life. May we do the same, following the examples of all those faithful ones that have gone before.

TURN AWAY FROM GODLESS CHATTER: Useless and profitless disputes (cp 1Ti 1:4,6).

AND THE OPPOSING IDEAS OF WHAT IS FALSELY CALLED KNOWLEDGE: Developments at Ephesus, and other ecclesias, led to new heresies which Paul calls science falsely so called. John’s first letter (90 AD) was written to correct serious error that was developing among the ecclesias. John does not name the error, but the general opinion is that it was an early form of Gnosticism. The full growth of this heresy did not come until the second century, but its earliest forms had been revealed before John, and it is here mentioned by Paul to Timothy, when he warned him to be on his guard against false “knowledge” (“gnosis”).

The theory of Gnosticism threatened the ecclesia from within and constituted a more seductive and dangerous doctrine than persecution from without. The apostle John wrote to counteract the influence of a so-called “higher form” of “knowledge” that challenged the foundation of faith. The peril came not from men who were out to destroy the Truth, but from those who thought that they were improving it by loosening its restrictions and whose aim was to make it “intellectually” respectable.

By the time John wrote (towards the end of the first century), many members of the ecclesias were second or even third generation believers, and this is also the case today in regard to the most recent revival of the Truth. Then, as now, the pioneering spirit was being set aside and more and more time was being given to mere speculation upon minor points (1Ti 1:4).

Jesus had warned of this: “The love of many shall wax cold” (Mat 24:12). By John’s time, as today, the first thrill of the early establishment of ecclesias had faded, and, in many instances, the early flame of zeal had dimmed to a flicker. John ministered at Ephesus, Timothy’s ecclesia, and Christ warned this very ecclesia: “I have somewhat against thee, because thou hast left thy first love” (Rev 2:4).

Therefore, while Paul and John always exemplified that great love for their brethren, they also manifested a stem attitude toward those who would undermine the faith with their theories. In describing them, Paul uses such words as “heretics”, “blasphemers” and “hypocrites”; and John is even stronger: “liars”, “seducers”, “false prophets”, “deceivers”, and “anti-Christs”. In this way they wrote, in the abundance of their love, though it must have appeared to some as extreme harshness.

The Gr “gnosis” signifies “knowledge”, and the Gnostics claimed to be “knowing ones”. However, the form of knowledge they embraced did not constitute a greater understanding of the Bible, or a growing in “godliness”. Gnosticism was not, like some heresies, an open enemy of the Truth. It professed to give its approval and patronage to the gospel. But the Gnostics professed to have a better way than Christ and the apostles. They said that the Scriptures did not need to be taken historically and literally and it was not necessary to believe that the Scriptures contained all that was essential to eternal life. The philosopher whose mind was enlightened by a greater knowledge from other sources need not trouble himself much about his conduct. Righteousness was of no account in comparison with his new illumination. It is a matter of indifference what the human body does. We can certainly understand how such a liberal philosophy was so much in contrast to the righteousness of the pastoral letters, where good works are seen as the evidence of our faith.

1Ti 6:21

WHICH SOME HAVE PROFESSED AND IN SO DOING HAVE WANDERED FROM THE FAITH: In contrast to the “profession” of vv 12,13, some brethren profess their own crotchets, their own self-satisfying theories, while others profess the pure and simple faith, and live their lives by its commands. Thus they “have missed the mark”, an active, knowing sin (1Ti 1:6).

GRACE BE WITH YOU: “You” is plural — as in 2Ti 4:22 and Tit 3:15. This would mean that the letter was designed for others beside Timothy. Paul concludes as he has begun, with the prayer for grace from God (1Ti 1:2). This is the grace that God offered to Paul, to Timothy, and to all the brethren at Ephesus, and lastly to us. This is the grace which leads a man to serve God in sincerity and truth.

We must keep bringing ourselves back to this — the simple, personal work of each individual, day after day.

The Truth is a very simple, individual, personal thing, passed on in joyful zeal from person to person, radiated in personal example, personal dedication and personal holiness.

Look at the example of Christ. Look at the example of Paul. This was the living power that swept the Roman Empire in the early centuries. All the might of Caesar’s legions could not stand against a humble little band of believers who marched under the banner of their Lord. And this is the work which by God’s grace we must carry forward — each individual one of us in this our brief “day of salvation”.

It is estimated that Paul wrote this letter in AD 68, the last year of his life. He had been released from prison in about AD 63 and had gone back to some of the places he had visited earlier. Towards the end of AD 67 he was arrested again and placed in prison back in Rome. This time, because of the increasing persecution of Christians, he was put into a dungeon and was barely able to write the letter. There can be no doubt that God was at work in insuring that such an important letter was not only written, but was delivered and kept safe for many years until it was placed in the canon of Scripture.

For Paul, the letter was somewhat sad. He had earlier warned Timothy of the troubled times soon to come, and he was now seeing the results. The sadness was evident in 2Ti 1:15-18. Everyone in Asia had deserted him, even Phygellus and Hermogenes. They were obviously two people he had respected and had thought were strong in faith. He was surprised that they had left. Paul had high praise for Onesiphorus because of the way he searched until he found Paul in prison.

Once again, however, even in his own reduced and perilous state, Paul was concerned for the welfare of his associates in Christ. Right until the last minute (almost literally) of his life, Paul was doing his best to help strengthen Timothy, knowing that he would take the main responsibility of continuing with the work of preaching the gospel. (It is suggested that Paul died not long after the letter was written.)

There are some marvelous little insights into Paul and his warmth in this letter. He was obviously touched by Timothy’s upset at their previous departure (2Ti 1:4) and wanted to see him again because that would bring him great happiness. Paul had so much affection for Timothy.

We see in the same few verses (2Ti 1:4-7) the importance of family values in the bringing up of children. Paul refers to Timothy’s mother and grandmother and their sincere faith. Paul obviously endorsed the principle of a good example in the upbringing of children.

In encouraging Timothy to be “strong in the faith” (2Ti 2:1) Paul draws attention to the fact that earthly bondage is only temporary. While he was chained like a common criminal for the hope of the gospel of Jesus Christ, “God’s word is not chained. Therefore I endure everything …” Paul had before him the hope that “If we endure, we will also reign with him.”

As always, Paul gave a lot of practical advice to Timothy. In 2Ti 2 he: * drew attention to the disruption of quarreling and idle chatter between Christians; warned against false teaching and “stupid arguments”, and reminded Timothy of God’s sure foundation; * advocated the need for each person to be “a workman approved of God”; * provided, again, the alternative of truth and righteousness to wickedness.

In 2Ti 3; 4 Paul again refers to the troubled times that will continue. He ends where he began, expressing sorrow at the way in which his friends deserted him. He shows the true characteristic of Christianity by pleading that they not be punished for this. He finishes with an absolute certainty — that in the face of trouble “the Lord stood at my side”, surely a great comfort to all who follow Jesus.

OUTLINE

2Ti 1:1-2: Greeting 2Ti 1:3-7: A personal tribute to Timothy 2Ti 1: 8-12: The Gospel – a pattern of “sound teaching” 2Ti 1:13-16: Contrasts – those who deserted with him who persevered 2Ti 2:1-7: Personal encouragement to Timothy 2Ti 2:8-13: “Remember Jesus Christ” 2Ti 2:14-21: The approved workman 2Ti 2:22-26: Practical advice 2Ti 3:1-9: A tragic picture of “the last days” 2Ti 3:10-17: “All about my teaching” 2Ti 4:1-6: “Preach the word… keep your head and endure hardship.” 2Ti 4:8-16: Personal observations 2Ti 4:19-22: Final greetings

2Ti 1:1

See Lesson, Paul the man.

See Lesson, Pastoral letters, overview.

See Lesson, Sayings of faith in Pastorals.

ACCORDING TO THE PROMISE: That is, ‘according to the communication whereby I made known the promise…’

2Ti 1:2

GRACE, MERCY AND PEACE: Cp 1Ti 1:2; 2Jo 1:3. (1) Grace is for the worthless; it is God giving me what I don’t deserve. (2) Mercy is for the helpless; it is God withholding from me what I do deserve. (3) Peace is for the restless; it is the assurance that whatever happens to me will work out for God’s glory.

2Ti 1:3

AS MY FOREFATHERS DID: Not “FROM my forefathers” (as KJV), but “LIKE my forefathers did” (cp Acts 24:14).

2Ti 1:5

SINCERE: Gr “anupokritos” = lit, without hypocrisy. Used Rom 12:9; 2Co 6:6; 1Ti 1:5; 2Ti 1:5; Jam 3:17; 1Pe 1:22.

LOIS: Grandmother of Timothy, and undoubtedly the mother of Eunice, Timothy’s mother. She is mentioned only once in NT. Apparently the family lived at Lystra, where Paul was stoned. Lois had a genuine faith in God, in which she was joined by Eunice and Timothy. It seems probable she was a godly Jewess before Paul’s first visit to Derbe and Lystra, and that she, her daughter, and her grandson all became converts to Christianity through Paul’s ministry. Perhaps the circumstances surrounding the stoning of Paul and his recovery contributed to their conversion.

EUNICE: The name, meaning “victorious” (Gr “eu” = good; and “nike” = victory, from the goddess), occurs only once in NT. Eunice was Timothy’s mother, and this gives her a measure of importance. She and her mother Lois are both described as women of genuine faith in the Lord, and they had apparently encouraged a similar faith in young Timothy. Eunice was a godly Jewess, married to a Greek unbeliever (Acts 16:1). It is unlikely that she was a Christian believer before Paul’s first visit to Derbe and Lystra, where she lived, but evidently she had taught Timothy the OT Scriptures thoroughly (2Ti 3:15), although he was not circumcised until Paul’s second visit.

2Ti 1:6

See Lesson, Laying on of hands.

2Ti 1:7

TIMIDITY: “Fear” in KJV, but “timidity” in RSV and NIV. Cp “spirit of slavery” in Rom 8:15.

2Ti 1:8

ME HIS PRISONER: Timothy evidently was later imprisoned himself (Heb 13:23).

JOIN WITH ME IN SUFFERING: Jackie Robinson was the first black man to play major league baseball in the modern era, in 1947. Breaking baseball’s color barrier, he faced disgusting racial slurs from opposing players, baseballs thrown at his head while he was batting, and baserunners sliding with spiked shoes lifted high, trying to cut or slash him. Also, he faced jeering crowds in every stadium. While playing one day in his home stadium in Brooklyn, he committed an error. Some in the crowd began to ridicule him. He stood at second base, disconcerted and humiliated, while even his hometown fans continued to ridicule and mock him.

Then shortstop Pee Wee Reese came over and stood next to him. He put his arm around Robinson, talked quietly to him, and encouraged him, as if the crowd’s cries meant nothing. He was a white Southerner, with his own experiences of racial prejudice, and might have been expected to keep a safe distance from a black man. But it was as if he were saying to everyone: ‘This is my teammate; he’s with me!’ Reese was a star player at this time: popular and successful and well-liked. The fans grew quiet, and the game resumed.

Jackie Robinson later said that that arm around his shoulder saved his career.

A statue will soon be erected and dedicated at the current Brooklyn baseball park, commemorating this simple yet profound act, performed more than 50 years ago now — joining and identifying with another so as to share his suffering.

2Ti 1:9

See Lesson, Sayings of faith in Pastorals.

2Ti 1:10

IMMORTALITY: Deathlessness. The opposite of life (Rom 5:12). God alone possesses underived immortality: 1Ti 6:16. The word occurs only 5 times in the Bible: once, as the (underived) possession of God only: 1Ti 6:16 (see also 1Ti 1:7); once — as a truth brought to light through the work of Jesus: 2Ti 1:10; once — as a condition for which God’s people should seek: Rom 2:7; and twice — as a state or nature with which the faithful are to be clothed at the resurrection of the dead: 1Co 15:53,54. Immortality is not a present possession: we are told to “seek” it: Rom 2:7. Immortality is not inherent, but dependent on the work of Christ: 1Jo 5:11; Tit 3:7; Jude 1:21; Rom 5:21; Tit 1:2.

DESTROYED: “Broken the power of” (NEB): cp 1Co 15:26; Heb 2:14.

BROUGHT… TO LIGHT: That is, made possible. Jesus opened the way to eternal life for repentant sinners: Joh 3:16; 10:10,26-28, through the gospel: Mark 16:15,16; Rom 1:16.

2Ti 1:11

Herald, messenger, instructor.

2Ti 1:12

The strenuous life of the apostle: cp 1Co 4:9-13; 2Co 6:8-10.

WHAT I HAVE ENTRUSTED: The “deposit”: 1Ti 6:20.

2Ti 1:15

EVERYONE: Actually, not quite “everyone” (cp v 16)!

2Ti 1:16

ONESIPHORUS: Name sig “light-bearer”! He is greeted by Paul at end of this letter (2Ti 4:19).

2Ti 1:18

LORD… LORD: Twice in this one verse. The first instance may be God, and the second Jesus Christ.

ME: Omitted in some mss: may be a more general statement of his work… to all in Ephesus!

1Ti 5:1

Vv 1,2: The ecclesia is a family (1Jo 2:1,12-14) — a family that has a closer tie, a sounder reason for unity, than has any natural family: “the bonds of the Truth”. A close-knit family is a unit, a body, better able to face trying situations, since they have “the same care one for another” (1Co 12:25). Just as in 1Ti 3, these next two verses demonstrate the family nature of the ecclesia and consequently the close personal relationships of the Truth. Ecclesial elders should always be aware of this family nature of the ecclesia, showing care and consideration in their dealings with brethren. In this they have Paul’s example: “I am become all things to all men” (1Co 9:22).

DO NOT REBUKE AN OLDER MAN HARSHLY: The verb is used in the NT only this once. It signifies “to lay blows upon” (figuratively), “to castigate”. Here it seems by the context that Paul is speaking — not particularly of an “elder” as ecclesial leader — but of any older brother, because (in v 1) Paul is speaking of the different age groups of individuals within the ecclesia. Ct this with the section beginning with v 17, where the “elders” are those that “bear rule”, that is, the leaders of the ecclesia.

EXHORT HIM AS IF HE WERE YOUR FATHER: Other versions have “beseech, plead with, appeal to, implore”. (The Gr “parakaleo” is the same as the word translated “exhort” in 1Ti 2:1.) In these two vv, each believer is to be treated as a family member — father, brother, mother, or sister. The ecclesia is our real family: “Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Mat 12:48-50).

The idea is not to build barriers of animosity and resentment, but to admonish with the love you would show to your natural father, only here there is more reason. Timothy was relatively young, and going to an older brother in correction would be enough to alienate that person if not handled properly. This does not remove the duty of correction; yet it is aimed towards temperate action.

TREAT YOUNGER MEN AS BROTHERS: Of course, they are brethren. But here Paul uses the word in the family sense — as ‘equals’. Though inferior in position, attainments, or knowledge to Timothy, they were still his equals in God’s sight and deserving of respect and honor as such.

1Ti 5:2

OLDER WOMEN AS MOTHERS: The feminine form of “presbyter” (elder), used only in this verse. A similar word is found in Tit 2:3. Indeed, the elder sisters may be as “mothers” to the young Timothy (cp Rom 16:13). In Jdg 5:7, Deborah is said to have arisen “a mother in Israel”. She assumed this position as a prophetess or teacher when no man was ready to assume this role, but she then wisely stepped aside when Barak arose as a righteous leader. However, she still offered him encouragement and solace for the difficult task he had to perform. Barak trusted her so much that he said, “If thou wilt go with me, then I will go” (Jdg 4:8).

YOUNGER WOMEN AS SISTERS, WITH ABSOLUTE PURITY: Or ‘with due respect, courtesy, and propriety’. This scarcely needs a further comment. Timothy was to show purity on his own part (1Ti 4:12; 5:22), and all his dealings with the younger women were also to be in the utmost purity of action and intention.

The relationship in the Truth is a close, personal family relationship, that is, it should attain to the mutually affectionate and tender ideal that family relationship should be, though often sadly is not.

Relationship in the Truth is not a cold, impersonal, critical business, nor a mere technical relationship. There must be a deep, personal, living feeling and closeness. If there is the necessary mutual reproof and correction will be gently offered and lovingly accepted. Pointing out where we feel others are wrong is often necessary and often a duty. Done in the right spirit, it is an evidence of love and care. But, it is one of the hardest, if not the hardest, thing to do right in the Spirit and not in the flesh. Fleshly fault-finding comes so easily and naturally to all.

First of all, we should so live all the time and have such a continuous and strong relationship of affection and understanding among us that reproof could be given and received with perfect freedom in the spirit of love. This is an ideal never fully attained but earnestly to be striven for.

1Ti 5:3

Vv 3-16: This section is about widows. It is very interesting and has a practical bearing on today’s problems. How should the aged and dependent be cared for?

The emphatic overall teaching of this portion is that, generally speaking, it is a private and not an ecclesial matter. Well-meaning individuals may feel this should be ecclesially organized and undertaken on a large and official manner. But all the emphasis and force of Paul’s words here is on restricting organized ecclesial participation’ except in special circumstances and on stressing individual responsibility. Three times he emphasizes this basic principle: vv 4,8,16.

In a sense the ecclesia itself is a “widow”, since her bridegroom has been taken away (Mat 9:15) and she awaits the return of her husband or lord (Rev 19:7,8). There are, therefore, important lessons for the whole ecclesia to learn from these verses (ie, v 10; Mat 25:34-40).

Vv 3-10: Paul says it is acceptable for “widows indeed”, those with absolutely no one who should care for them, to be taken on as regular ecclesial responsibility, but even then only with several rigid and demanding restrictions (vv 9,10 — which we shall examine).

What of others who are equally in need, but do not so qualify? The general and consistent instruction of the Scriptures concerning love and care for others, especially those of the Household, would adequately take care of all needs in a Body that is truly and spiritually alive. The divine command to all is: “He that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise” (Luke 3:11).

All who are truly in the Truth will not only be willing, but happy and eager to do so, as children of a bountiful Father. For those not of this enlightened and spiritual disposition, God has nothing to offer. “As a man soweth, so shall he reap.”

GIVE PROPER RECOGNITION TO THOSE WIDOWS WHO ARE REALLY IN NEED: Or “honor” (as KJV). The Greek for “honour” is “timao”, from which “Timothy” is derived. Honour means “support” (Diag), as in the English “honorarium”. The same Greek word clearly means this in Acts 28:10. “For God commanded, saying, Honour thy father and mother” (Mat 15:4). “Despise not thy mother when she is old” (Pro 23:22). There were ample provisions for the care of widows in the OT (Exo 22:22; Deu 14:29; 27:19), as well as for fatherless and strangers. God Himself set the pattern in His care for the weak (Deu 10:18; 24:17; Psa 68:5). The trouble was that the Jews did not truly live by the Law. It remains for the followers of Christ to fulfill this requirement. This is the essence of true religion — “To visit the fatherless and afflicted” (Jam 1:27). We see hints of this assistance in Acts 6:1; 9:39.

1Ti 5:4

GRANDCHILDREN: Not “nephews”, as in KJV.

THESE SHOULD LEARN FIRST OF ALL TO PUT THEIR RELIGION INTO PRACTICE: “Let their relatives learn as their first obligation to be dutiful” (Diag), their duty being the honouring or support of parents (Mat 15:4,6). In these vv in Matthew, Christ condemned those Jews who claimed to “dedicate” their goods to God’s service, when their sole aim was to preserve their own wealth and to avoid contributing to the welfare of their parents.

REPAY: “To render proper returns…” (Diag). Can we ever repay our parents? Our children learn how to treat us by the way we treat our parents.

1Ti 5:5

THE WIDOW WHO IS REALLY IN NEED: The widow who would not fit into the above category (v 4). That is, she would have no relatives to care for her. The truly desolate, those with no strength of their own, “the poor of this world”, are those most able to trust in God. We must first learn to humble ourselves, to see ourselves for what we are, weak and pitiable, before we can have true trust and faith in our Heavenly Father. Here is the Divine rationale for pain and suffering.

Such a person knows her help comes from above. She is like the lily, who relies wholly upon God’s care: “Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these” (Mat 6:28,29). Thus she is a widow in the natural sense only, because the Father in Heaven is her true Husband and Protector.

TO PRAY AND TO ASK GOD FOR HELP: “Supplication and prayers” (AV) would be ‘petitions and devotions’ (1Ti 2:1n). Anna was a superb example of this: “And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day” (Luke 2:37). See also Psa 119:164 (“Seven times a day do I praise thee”) and Dan 6:10 (“He kneeled upon his knees three times a day”).

1Ti 5:6

BUT THE WIDOW WHO LIVES FOR PLEASURE IS DEAD EVEN WHILE SHE LIVES: Life is given to man for one reason only, to serve and glorify God, to give Him pleasure and to be useful in His eternal purpose.

Pleasure in the abstract is not of itself wrong. There is, in fact, infinitely more true pleasure and enjoyment and satisfaction in the Way of Life than the way of death. David said of that glorious condition to which he looked forward in faith. “In Thy presence is fullness of joy, and at Thy right hand are pleasures evermore” (Psa 16:11).

But Paul is talking about self-pleasing as a motive, compared with God-pleasing as a motive. It is the motive and the motivation that determines whether our service is spiritual or carnal. If we serve God simply to get ourselves into the Kingdom and enjoy its pleasure, this is merely a higher and disguised form of the same old selfishness.

But if we forget ourselves, and serve God out of the joy of love and gratitude and worship and devotion, we shall find all other things are added unto us. Pleasure sought selfishly is never found. It only comes as a by-product of love and service.

PLEASURE: Or “self-indulgence” (Diag, RSV). The only other occurrence of this word is in Jam 5:5, where the rich men are addressed: “Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.” The word does not necessarily imply what the world calls wicked. It really has to do with pampering and spoiling oneself.

For additional comments on the phrase dead while she liveth cp Rom 8:13: “If ye live after the flesh, ye shall die.” And Rev 3:1: “I know thy works, that thou hast a name that thou livest, and art dead”. In Eph 2:1,5 Paul speaks in a positive fashion of those once “dead” in trespasses and sins, who have been “quickened” or made alive. But the sad truth is that so many of these, in little ways, and step by step, relapse into the death-state of selfish indulgence.

1Ti 5:7

GIVE THE PEOPLE: “Command” them (as in 1Ti 1:18): an instruction given to all the believers, including the widows also.

THESE INSTRUCTIONS: This has reference to what is mentioned in vv 5,6.

SO THAT NO ONE MAY BE OPEN TO BLAME: That is, whether seeking support from the public alms of the ecclesia or not, the widows of the congregation should struggle after an irreproachable, self-denying life, and show publicly before men that they were indeed the servants of Christ. In these words there seems a hint that the former lives of many of these women converts to the Truth had been very different from their current lives, and that in their new profession as believers there was great need of watchfulness on their part not to give any occasion to slanderous tongues.

1Ti 5:8

The true faith is a way of life, in love. The Faith may be denied in daily practice, even if hypocritically kept in word and appearance — many of the scribes and Pharisees being perfect examples (v 4). Neglecting the most elementary Christ-like duties is no less to be condemned than renouncing the Truth itself. All we have belongs to God; we will answer for our use of what is His.

AND IS WORSE THAN AN UNBELIEVER: Because he has no excuse, being responsible (through his knowledge) to serve God, on penalty of death at the judgment if he fails. Even an “unbeliever” will perform these duties from natural promptings.

1Ti 5:9

PUT ON THE LIST: “Katalego” (from which we get the English “catalogue”) signifies “enrolled” or “listed”. There must have been a special roll in the ecclesia with the names of those widows to be supported in whole or part by the ecclesia (cp Acts 6:1). The names on the roll were to be limited to those who had the qualifications of these two verses. “Let not a widow be enrolled, unless she has been… “

It is the intention of all of us, widows included, to be “enrolled” in the book of life (Phi 4:2,3). But in this too, we must first meet the qualifications.

FAITHFUL TO HER HUSBAND: “Having been the wife of one man” (as KJV puts it) means simply, a faithful wife (cp 1Ti 3:2). This cannot be a ban against a second marriage for a widow, because Paul himself says that the young widows should marry (v l4). And a woman twice widowed could be just as worthy as one who had been married only once.

In a spiritual vein, the True “Israel” must have been the faithful “wife of one man” and one man only (Eze 16:8; cp Pro 31:10-31)!

1Ti 5:10

AND IS WELL KNOWN FOR HER GOOD DEEDS: One who has “borne witness” within and without the ecclesia “for good works” (which Paul enumerates here). The qualifications here are quite similar to those other lists in 1Ti 3, which can be read for particulars. Cp also the similarities with the works which elicit the approval of Christ the Judge in Mat 25:34-36.

BRINGING UP CHILDREN: Raising them in the “nurture and admonition of the Lord”, a primary duty for wives and mothers. Bishops’ children were always to be well-behaved and faithful (1Ti 3:4). (Of course, we cannot suppose that this would exclude the childless widows from ecclesial care, if they were otherwise deserving.)

Others have rendered this: “If she have nourished children”. She should have given those young ones under her care a solid diet of spiritual food — to produce healthy children of God. “Train up a child in the way he should go; and when he is old, he will not depart from it” (Pro 22:6). This word “to train” may be given as “initiate” or “dedicate” (as Samuel’s mother dedicated him to the service of Yahweh in His temple — 1Sa 1:28).

In a broad way, the exhortation to parents (and particularly the sister-mothers) could be stated as: “Give your children adequate and regular meals of the spiritual food of life, that they might gain full understanding and become dedicated thereto.” The word for “child” in the verse (Pro 22:6) means “a child from infancy to adolescence”. This is the period of development when a child is receptive to principles which will mold his character for a lifetime. The same word is used in Pro 20:1: “Even a child is known by his doings, whether his work be pure, and whether it be right”. Whilst lacking in full understanding, a child may nevertheless manifest an attitude toward the things of God that will identify him or her as one striving to develop divine principles in daily life (Luke 2:52; 1Sa 2:26: Pro 3:1-4).

SHOWING HOSPITALITY: That is, to travelers (1Ti 3:2n).

WASHING THE FEET OF THE SAINTS: See John 13:2-11 for the example of Christ who washed the saints’ feet. This ties in with hospitality, but it depicts the true and most complete love and consideration. Paul had no doubt experienced such hospitality. For a man traveling great distances on foot, either in sandals, or barefooted, the feet would be in dire need of washing from the dust, and for the aches and possible blisters. It depicts true servitude and is perhaps symbolic of all humble and commonplace tasks done on behalf of others (1Sa 25:41; Luke 7:38). Such “menial” tasks, though despised by the proud and mighty, receive their reward from God. Jesus spoke of visiting the sick as an honorable task and he praises the feeding and clothing and giving of drink to even the least among his disciples (Mat 25:35-40; cp Jam 2:15,16).

HELPING THOSE IN TROUBLE: Paul may be concerned at this time with some widespread persecution of the Christians. He is writing here during the time of Nero, who ruthlessly mistreated and even killed the saints of the Most High. It was during this time that Peter wrote his first letter exhorting the believer how best to survive the time of severe trial.

Of course, brethren may be afflicted in ways other than open persecution so that “helping those in trouble” may take many other forms as well. The ecclesia is, or should be, a family, and it is largely by mixing in one another’s homes that we can really get to know each other, to learn of another’s weaknesses and problems (Gal 6:2), and grow in mutual concern and brotherly love (2Pe 1:7,8). Here is plenty of opportunity for useful work for any and every widow.

1Ti 5:11

Vv 11-16: The young widows are those most likely to be drawn aside by temptations, to marry out of the Truth, to “live in pleasure”. Giving such as these a guaranteed income (on a permanent basis, at any rate) would only open the door to other troubles, as Paul shows.

WHEN THEIR SENSUAL DESIRES OVERCOME THEIR DEDICATION TO CHRIST: “Wax wanton” (KJV) is better translated “to grow restless”, as it comes from a root word signifying “to remove the reins”. We have here a metaphor of a horse being freed and allowed to run wild. The young woman is freed from the necessary guiding and perhaps restraining influence of a husband in the Truth.

Most translators render wanton as “sensual” or “passionate”. After having close marital companionship cut off, it is possible that this young widow will seek to involve herself in order to fulfill her previously awakened desires. Her mind could then be on more or less immediate self-gratification, as opposed to service in the ecclesia and obedience to Christ. It is a pity that, in early life, when health and zeal and energy are strong, we serve self rather than God — and that only later, when the natural vigor for life declines, do we turn our hearts fully toward God. Let us listen to Solomon: “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them” (Ecc 12:1).

THEY WANT TO MARRY: Nothing is wrong with widows marrying in the Truth; so Paul may mean marriage with an alien, perhaps hastily entered, in opposition to the command to marry “only in the Lord” (1Co 7:39). Cp v 14. The key to this verse is in the phrase “against Christ”.

1Ti 5:12

THEY HAVE BROKEN THEIR FIRST PLEDGE: They have “apostasized”. Very few things are more destructive to a life in the Truth than to marry one outside the saving name of Christ. From the very beginning there has been a sharp distinction between the children of God and the children of the world. God’s whole purpose of redemption depends upon the former maintaining a faithful and holy separation from the latter. Union between them, in defiance of this eternal ordinance and purpose, has brought untold misery and punishment and evil. It has, time and time again, sidetracked the called-out people of God into the dead-end of failure.

The Scriptures abound in warnings against alien marriage. The sons of God marrying the daughters of men resulted at last in the Flood. Abraham and Isaac, faithful sojourners looking for the kingdom, opposed such marriages for their sons (Gen 24:3; 28:1). The Law forbade the yoking together of the clean ox and the unclean ass (Deu 22:10). Moses said to take no alien spouses (Deu 7:3,8). Solomon’s alien wives turned his heart from God (1 Kings 11:1-11). Ezra (Ezra 9; 10) and Nehemiah (Neh 13:23-29) tell us of the evils of such alliances, and Paul has stressed the serious wrong of such unions (2Co 6:14-18).

1Ti 5:13

GOING ABOUT FROM HOUSE TO HOUSE… IDLERS… GOSSIPS… BUSYBODIES: Not just wandering aimlessly, but “gadding about” (Diag, RSV) with the express purpose of gossip. “By much slothfulness the building decayeth; and through idleness of the hands and the house droppeth through” (Ecc 10:18). This “house” may well be the house of the ecclesia. In contrast to this is the description of the virtuous woman: “She looketh well to the ways of her household; and eateth not the bread of idleness” (Pro 31:27).

Both the Proverbs and the prophet talk of the feet that “run to evil, and make haste to shed innocent blood” (Pro 1:16; 6:18; Isa 59:7). Such idle gossips may be murderers in the Lord’s sight. How do they kill? With a word or an insinuation, they sneak through the night and shoot arrows at the unsuspecting and innocent. “Whosoever is angry with his brother without a cause shall be in danger of the judgment” (Mat 5:21,22). “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life in prospect” (1Jo 3:15).

The perfect picture of righteousness to follow is the description of the woman of Pro 31: “She openeth her mouth with wisdom: and in her tongue is the law of kindness” (v 26). But how far we fall short of this ideal! Unless we are constantly careful and unless we are purely motivated by love and the mind of the Spirit we shall find that much of our conversation about others, when honestly evaluated by divine standards, comes under the heading of gossip and backbiting — or in other words — tattlers and busybodies, speaking things which [we] ought not.

True, there are times when it is necessary to speak of the faults of others. But unless it is truly necessary, and done in the scriptural way and in the proper Scriptural spirit we are running a grave risk of divine condemnation. “The words of a talebearer are wounds and they go down into the innermost parts of the belly” (Pro 26:22). The immediate reaction of most of us, on reading this passage, is to be struck with how remarkably it fits someone else. But let us for the time being curb this evasive reaction and consider how remarkably they fit ourselves — how many times we have allowed the natural malice, of which we all have a share, to lead us into this flesh-gratifying sin. “The words of a tale-bearer are as dainty morsels” (Pro 26:22, RV) — how true and searching is this divine analysis!

The way of the Truth is the way of love, in all relationships. If our feelings toward our brethren and sisters are not in pure love, regardless of their faults and weaknesses, then we ourselves are not the children of God, but are of the world. Love is kindness and gentleness and a desire to help and strengthen. Solomon records again: “He that covereth a transgression seeketh love, but he that repeateth a matter separateth very friends” (Pro 17:9).

This does not mean a glossing over or condoning of what is wrong, but a proper, pure-hearted, sympathetic, loving approach with a desire to build up. Let us take heed that we do not stand at the judgment seat exposed before all as what Paul describes as “tattlers and busybodies”. It is a very easy and common sin. “Speak evil of no man” is the command (Tit 3:2).

1Ti 5:14

I COUNSEL YOUNGER WIDOWS TO MARRY: The KJV has “younger women”, but as all the context (v 11) shows clearly, Paul must be speaking of younger widows. It is better to marry if they find they cannot contain themselves (1Co 7:8, 9). Again, of course, marriage is to be “only in the Lord” (1Co 7:39).

TO HAVE CHILDREN: See 1Ti 2:15n.

TO MANAGE THEIR HOMES: The question arises: is this verse a prohibition against married sisters working outside the home? After all, the “virtuous woman” is pictured as diligent in business, at least some of which would need to be carried on in the outside world (Pro 31:16,24). It is best not to lay down absolute rules in this matter, while at the same time affirming the wisdom of general principles. Generally, and most of the time, a married sister’s surpassingly useful sphere is in the home. And especially is this true when she is the mother of small children. No ‘baby-sitters’ or ‘day-care centers’ can begin to do for her children what she can. The young mother who goes out to work each day, for the sake of a higher “standard of living”, will very likely do a second-rate job at both her tasks. The loss to her secular employment will be temporal and minimal, but the spiritual loss to her family may be incalculable!

The solution? Forget about “keeping up with the Joneses”; and be thankful for the opportunity (rare in these days!) of making a real “sacrifice” for the Truth. Recognize that the common tasks of the household are a test of your patience and faith; as much as accomplishing some “great thing for the Truth”, they are the means to gain eternal life, if done joyfully and wholeheartedly, as unto the Lord (1Ti 2:15).

GIVE THE ENEMY NO OPPORTUNITY FOR SLANDER: Cp 1Ti 3:6,7. The first-century believers had many pagan opponents. The word for “adversary” here means “one who is set over against”, as in Tit 2:8. These men went about seeking whom they might devour (1Pe 5:8). Inconsistent behavior by one believer would place all her brethren in the same bad light before the heathen and would bring reproach upon the gospel and the God she claimed to serve.

1Ti 5:15

SOME HAVE IN FACT ALREADY TURNED AWAY TO FOLLOW SATAN: Simply put, some had turned aside to the world. Perhaps their alien husbands had led them away from the Truth. (“Satan” sig the world, as in 1Ti 1:20, the “adversary” — v 14 — of the Christians.) What a sad thing this must have been! Some had served the Truth for a time, but had been drawn aside by the cares of the world. Their cases were so well-known that Paul needed not even to mention their names. And the warning is so clear that it really need not be mentioned either: “Now all these things happened unto them for ensamples (types), and are written for our admonition. Wherefore let him thinketh he standeth take heed lest he fall” (1Co 10:11,12). What a pity that in the “books” of the Father some saints are remembered only in that they turned aside from their high and glorious calling to mingle and marry with the world, and to perish at last in the “wilderness”.

1Ti 5:16

SO THAT THE CHURCH CAN HELP THOSE WIDOWS WHO ARE REALLY IN NEED: The word “help” has reference to financial relief. Indiscriminate hand-outs by an organization are not always the best policy — our governments have begun to discover this. In the household we must guard against this also. Institutionalized charity is a cold and humiliating and depersonalizing thing. Individual and private love and care is a beautiful, mutually-blessing bond of perfectness. Officially organized schemes can easily have dangers and problems and disadvantages.

We must be guided by the Spirit’s teaching, whether we see its wisdom or not. But we often can see the wisdom, especially if we first submit in humble faith. In this case we can clearly observe around us many ill-effects from schemes that ignore the Spirit’s teaching: (a) encouragement of shirking personal responsibility; (b) constant pressuring for money to keep ambitious schemes afloat; (c) unhappy and unsatisfactory conditions of the recipients; (d) the constant danger of an ever-growing centralized bureaucracy; and (e) an organization held together more and more by its external structure and less and less by any common faith.

1Ti 5:17

Vv 17-25: The word “elders” is “presbuteros”, which signifies older persons. Sometimes in the NT, this word is used to denote seniority in general (as in v 2; Luke 15:25; John 8:9; Acts 2:17). At times, the word refers to the Jewish elders of the synagogue (Mat 15:2; 16:21; 26:47,57; Mark 7:3,5; Acts 4:5,23), usually associated with the scribes and Pharisees. These were in authority by virtue of their greater years, and after the pattern of elders throughout the OT times, who performed the judicial and executive offices among the various families and tribes (Num 11:16; Deu 27:1). And the word “presbuteros” is found in the Septuagint in Gen 50:7 and Num 22:7, referring to Gentile “elders”.

But in this section the elders were certain people appointed to serve in the first-century body. In the earlier section concerning bishops we explained that elders and bishops are at times synonymous terms. Cp Tit 1:5,7: “Ordain elders in every city… For a bishop must be blameless… ” And Acts 20:17,28: “He called the elders of the ecclesia… (and said to them) the Holy Spirit hath made you overseers (the same word as ‘bishops’), to feed the ecclesia of God.”

The only important difference between these two words is this: “elder” indicates the mature spiritual experience and standing of those so described (the inward character). In contrast, “bishop” lays stress upon the character of the elder’s work, comparable to that of a shepherd (the outward manner of service).

Vv 17-21: Their treatment: Elders occupied a special position in the ecclesia, then and now. This is not an elevated position as such, but one of responsibility due to Scriptural maturity through knowledge and experience. The judgment of such men in spiritual matters was (and can be) valuable. It is necessary that others be respectful of elders because of their years of faithful service and their spiritual maturity. (But being respectful does not imply being a “respecter of persons”, nor slavishly worshipping men and men’s ideas.)

V 17: DIRECT THE AFFAIRS OF THE CHURCH WELL: As loving “fathers” in God’s family (cf 1Ti 3:4, where the same word “rule” is used). The picture of a dictatorial, domineering person handing down Olympian pronouncements is not what is intended here. The true picture is that of Christ, standing before his brethren, lovingly and yet sternly, as a faithful guide and example.

DOUBLE HONOR: A twofold honor — now and later. Honored by discerning men of God now, and honored by Christ and the Father in the future. “Double” is also used in the sense of “much greater” (as in Rev 18:6). The OT and the Law of Moses, which previewed the gospel system of affairs in many ways, outline the duties and privileges of the first-born son, the elder. He was to be the leader and decision-maker of the family. On him devolved the responsibilities for family care, should his father die. More importantly, he assumed the role of priest for the entire family. (This was superseded when the family of Aaron was designated the first-born of all Israel.) And along with all this, the elder was to receive a “double portion” of inheritance in the Promised Land.

As in v 3, so also in v 17 “honor” refers to material provisions (Acts 28:10), and possibly also to respect and obedience. Even today there may be a time when ecclesial or individual funds can be effectively used to aid an elder brother who labors in God’s vineyard. But such matters must be handled with tact and love. A brother’s service for the Truth must not degenerate into a pay-as-you-go, business-like preaching of smooth and pleasing words for the sake of money. Making a brother dependent upon the financing of others may dull the sharp sword of the Spirit which he endeavors to wield. They who labor in the word and doctrine might be elders concerned specifically with financial matters, or the care of the poor. There might be elders who had the Holy Spirit gifts of healing or speaking with tongues. But Paul here especially singles out those who had the “best gifts”. “God hath set some in the ecclesia, first apostles secondarily prophets, thirdly, teachers…” (1Co 12:28).

Greater responsibility and greater “honor” (in the sense already described) was conferred upon the brethren receiving the gifts of interpreting and expounding the Scripture. These gifts were the most important, for they might be the more readily used to the edification of the body in love. Paul himself could certainly be classed as an elder of this type.

1Ti 5:18

THE SCRIPTURE: The singular word “Scripture”, as here, is used of a particular passage of the OT (John 7:38, 42; Acts 1:16; 8:32, 35). The plural in the Greek refers to the sacred writings as a whole (Mat 21:42; Luke 24:32; John 5:39).

DO NOT MUZZLE THE OX WHILE IT IS TREADING OUT THE GRAIN: The oxen who turned the great treadmills to grind the grain were not muzzled in any way, so that they might reach down, and thus partake of the fruit of their labors. This typical lesson from the law is found in Deu 25:4.

Paul uses this same scripture in another letter: “Or I only and Barnabas, have not we power to forbear working? Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof?… Say I these things as a man? Or saith not the law the same also?… Do not muzzle an ox while it is treading out the grain. Does God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partakers of his hope. If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?” (1Co 9:6-11).

Here Paul is encouraging the wealthier ones to use their abundance to the good of the Truth, by supporting those who have labored well. However, in another place, Paul speaks of a danger that might come up when certain brethren are supported by others: “Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat” (2Th 3:8-10).

Paul was not customarily supported by any brethren, but this was only by his choice, so that no man could make his preaching void (1Co 9:12,15). He could have received wages, but his reward was in witnessing the fruits of the planting of the gospel, the gospel that is free to all, “without money and without price” (Isa 55:1).

Paul’s words of warning were not heeded by some, and this led to the development of the paid hierarchy of the apostasy — men who depended upon their constituents for support and who therefore preached what their followers wanted to hear and not what they needed.

THE WORKER DESERVES HIS WAGES: Comparable to Luke 10:7 and Mat 10:10, where Jesus is sending forth his twelve disciples. Here he certainly expected that they would be provided food and lodging, so he counseled them not to make extravagant preparations. Instead they were to trust that God would provide them with what was necessary, from one source or another. This is an excellent example for us to imitate in our attitudes to the work of the Truth.

Again, the future aspect is hinted at also. Is not one who labors in the work of the Truth also allowed to partake of its benefits? Is not the workman in the Father’s vineyard to receive just wages, at the time when every man shall be rewarded according to his works?

1Ti 5:19

Those that do good are often unjustly accused by those who are jealous of their positions and labors, and by those presumptuous ones who seek their own glory and not the Lord’s. A man who is in the forefront, giving stirring and meaningful and stern exhortations, fighting vigorously for the maintenance of truth and peace in the ecclesia, will probably incur much more than his share of wrongful criticism and insinuation from those who themselves lack the vigor, determination or desire to oppose error, or laxity, or to stimulate to activity.

Timothy was never to consider any accusation against an elder unless it were “at the mouth of” (RV) two or three witnesses. To go even further, this is the proper course for an ecclesia in hearing an accusation against anyone (Mat 18:16; 2Co 13:1, and the related OT passages of Deu 17:6; 19:15).

1Ti 5:20

THOSE WHO SIN ARE TO BE REBUKED PUBLICLY: This is of course only after private efforts have failed, in accordance with the principle of Mat 18. A brother having a matter against another should first go to the offender alone, then (if this fails to win the brother) with one or two others, making diligent efforts to reclaim him from his error. Only when this has failed may he go before the whole ecclesia and a public rebuke be issued. The public aspect is stressed here because these elders stand as examples of the Truth to those within and without the ecclesia. In certain cases, disfellowship may be the only course (1Ti 1:20). This would point out that there can be no respect of persons when willful transgression is practiced. These matters affect the “elders” as well as the “lambs” — we are all subject to God and prone to fail (see esp v 21).

PUBLICLY: “Before all” (AV): That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 3:26; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 6:17; Heb 2:9.

“There are many scriptural ways of dealing with the offences of brethren. Withdrawal, or cutting off from fellowship, is the most drastic of all. We may entreat brethren, or reprove them privately, and so leave the matter. In some cases of error everyone would agree that nothing more is needed. We may take others with us, and finally bring a matter before the ecclesia. We may, as an ecclesia, rebuke an offender ‘before all, that others also may fear,’ or, finally, we may if we feel confident that this is what the Lord would approve — cut the offender off from fellowship.

“Are we to make it a test of fellowship that there must be unanimity of judgment as to the appropriate method of dealing with an offender?

“When we withdraw from a member for prolonged absence from the table is there to be a division, and an extension of cutting off, because all cannot agree that the time has come for action? Are we to cut off those who refuse to support one of these painful motions because of some real or fancied special circumstances in the case? Assuredly not. These are not matters of principle but of application, and the proper course is for all of us to be subject one to another” (IC, Xdn 60:261-265).

1Ti 5:21

I CHARGE YOU, IN THE SIGHT OF GOD AND CHRIST JESUS AND THE ELECT ANGELS: This is a reminder that everything we do or think is known to our Father in heaven: “Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do” (Heb 4:13).

THE ELECT ANGELS: Translated as the “chosen messengers” (Diag, Roth). The angels of God, “who encamp around about them that fear the Lord” (Psa 34:7), who minister to the heirs of salvation (Heb 1:14).

TO KEEP THESE INSTRUCTIONS WITHOUT PARTIALITY: Timothy must judge impartially, for he himself will be judged by Christ. Perhaps the presence of the Father and Son is a reference to the implicit oath taken by believers — a vow which Christ and God can discern, and one which they expect to be fulfilled.

He who presides over a great community must be without party feelings and must follow the Truth’s dictates at every turn. In the ecclesia of God that has not always been so, and it has led to unhappy divisions, where the whole truth has not surfaced and misrepresentations (perhaps deliberate) have taken the place of truth. This leads to factions, jealousy and reprisals, where there was once, and should still be, undivided love. Unprejudiced judgment is difficult, but if a man would “rule” the ecclesia of God be must learn to judge righteous judgment. The ministrations of the overseer should have a basis of equality. Playing favorites is for a child of the world, or a politician, not for a saint of God.

1Ti 5:22

Vv 22-25: Extreme care and caution should be exercised in the selection of elders. The following is good advice for today’s ecclesia.

THE LAYING ON OF HANDS: The means whereby elders were ordained to office (1Ti 4:14; 2Ti 1:16; Tit 1:15). “Do not be over-hasty in laying on hands in ordination” (NEB). An examination of the individual alongside the qualities of 1Ti 3 should be made. God’s guidance should also be sought by prayer in such matters.

Alternatively: “Do not be hasty in condemning or speaking reproachfully of an elder” — thus making this phrase follow up on v 19. This could very well fit better than the allusion to selection — the context would seem to point to this. It could also apply to anyone in the ecclesia who needed correction. Perhaps a good paraphrase of vv 22,24,25 might be: ‘Don’t be too hasty to bring someone before the ecclesia for reprimand, and be sure to have two or three witnesses when this individual is an elder. On the other hand, if you hesitate to act when it is warranted, you could become a partaker of this individual’s wrong by allowing it to foment or condoning it in any other fashion. Don’t support others who also may seek hasty judgment. In any case look prayerfully into the matter and strive for purity in your behavior. In some cases it is easy to judge — the obvious is manifest. In other situations we cannot judge. But rest assured, neither good works nor sins can be hidden from the view of the one who is coming.’

DO NOT SHARE IN THE SINS OF OTHERS: “Neither have fellowship” (Roth). The ecclesia as a whole is responsible for the deeds of an elder whom they have selected, or whom they unwisely allow to remain in office — for he is exercising the authority of that office with their sanction and as their representative.

A second possibility in interpreting this verse is that it may include a “laying on of hands” in fellowship, with the re-admission to the ecclesia of brethren previously withdrawn from (for example, 1Ti 1:20). Caution should be used in such a situation as this also. This might, because of emotional involvement or family ties, be carried out too hastily, thus destroying any benefit.

KEEP YOURSELF PURE: Could be spoken both to the individual and to the ecclesia. Choose your serving brethren carefully; remove them from office if they act unwisely or unscripturally. Do not directly have company with sinners and so become defiled by touching the dead body. Withdraw from those that walk unworthy of their high calling. This letter and all of Paul’s letters counsel the same things with no slackness in acting against the open sins of others.

Paul is also warning Timothy against hasty judgment, for if he joined with those who might suddenly, without sufficient cause, lay hands on a brother for purposes of ecclesial reprimand, he himself will be subject to the higher judge. It is just as wrong to be too hasty as it is to be too hesitant.

Regardless of how we may take this verse, whether in selection of elders or in ecclesial reprimand, care in decision, and purity and sincerity in action are stressed.

1Ti 5:23

V 23 seems out of context; in other words, vv 21,22,24,25 could be read entirely reasonably WITHOUT v 23. What is the point? Perhaps: as Paul writes these vv, encouraging Timothy to “keep himself pure”, he realizes that Timothy may be too much given to asceticism (trying to fulfill 1Ti 3:3?), and so Paul reminds Timothy that — given his constitution — a little wine could be a healthful thing! Timothy may have been of a weak constitution, as Paul had seemed himself to be, and he would then need the strengthening effects of a little wine. (This verse is a corrective against the suggestion that “wine” in Scripture means unfermented grape juice and nothing more. If so, then what strengthening effect could be derived?)

In his autobiography RR recounts a similar miscalculation: while a young man he embarked with the best of intentions upon a strict (but unbalanced) vegetarian diet (more precisely, as I recall, a rice-only diet!), only to come dangerously close to ruining his health.

Paul is saying here, “Not that I enjoin upon you that extreme and foolish ‘purity’ which is asceticism. You may even go so far as to use a little wine, as it might be needed for your health.” God commands believers to use all Scriptural means which may be at their disposal for preserving health to keep their “temples” sound. But it is good never to forget the other side of the coin. “Be not drunken with wine” (1Ti 3:3; Eph 5:18). Our thoughts must not be clouded by the effects of alcohol or any other strong depressant or stimulant.

The sentiment here expressed is inconsistent with the opinion of some fanatical advocates of total abstinence, that drinking wine is altogether incompatible with true Christianity. Pharisaic ‘purity’ in such cases does not guarantee true godliness. On the contrary, it can lead to mechanical, rote worship, in following the do’s and don’ts of “the Law”. Even so, common sense (scriptural sense) should guide us in matters such as this. Paul recommends this to Timothy for purely medicinal purposes, not as a means of escape or a way to warm the ‘cockles of his heart’.

In addition, we must consider the weaker members because our liberty should not be an occasion of stumbling to someone else. “If meat makes my brother to offend, I will not eat meat so long as the world stands.” We would not want our liberty to be an occasion of stumbling to someone outside the faith either. An elder will give no occasion for the Truth or its adherents to be evil spoken of. Ascetic ideas regarding alcohol seem to play a more professed role today than in the past (wine was frequently taken with meals in Jesus’ day). Therefore this word of caution.

And it should be noted that there are brothers and sisters who are recovering alcoholics — for whom even a “little wine” could be the last push over the edge into the abyss. Clearly such advice as Paul dispenses here is not for them!

The very unpretentious quality of this tidbit of personal advice is an argument for the genuineness of this letter. Would an imposter have thought to include such mundane but practical details? This verse could have come from no pen but Paul’s.

1Ti 5:24

The open sins of some men proclaim their sure condemnation to all discerning brethren even before the judgment. And consequently, there are some sins which must not be ignored or glossed over by brethren, and some characteristics which should (if nothing else) influence their selection of serving brethren.

But the sins of some men are so well hidden that they are never manifest until the judgment, at which time their sins confront them. (Thus the “tares” of Christ’s parable — Mat 13:24-30,36-43). Neither Timothy nor we can see all the sins of our brethren. Imagine what a sorry state we would be in if we could! We should not search for their sins either. We cannot truly, fairly and completely judge them (1Co 4:5). The final decision is Christ’s, who judges the hidden man of the heart, through the all-knowing power of the Father and the Spirit-word (John 12:48; Heb 4:13).

1Ti 5:25

Those good works which are done in secret now will not be hidden when we stand before the judgment seat of Christ, “that everyone may receive in his body, whether he hath done good or evil” (2Co 5:10).