{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1TI","commentaryId":"jamieson-fausset-brown","name":"1 Timothy","commonName":"1 Timothy","introduction":"GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes Ti1 1:4, Ti1 1:9; Ti1 6:20; Ti2 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes Ti1 6:1, Ti1 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes Ti1 6:20; Ti2 1:14; Ti1 1:18; Ti1 6:13, &c.; Ti2 2:2; Tit 3:10-11. EUSEBIUS includes the three in the \"universally acknowledged\" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes Ti1 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes Ti1 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to Ti2 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to Ti2 2:4; and in the ninth chapter to Ti2 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to Ti1 6:3, Ti1 6:20. ATHENAGORAS, in the end of the second century, alludes to Ti1 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.\n\nThe HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (Ti1 1:7; Ti1 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (Ti1 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in Ti1 4:3, &c. In Ti1 6:20 the term Gnosis (\"science\") itself occurs. Another Gnostic error, namely, that \"the resurrection is past,\" is alluded to in Ti2 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare Ti2 2:18, with Co1 15:12, Co1 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (Ti1 1:7-8), and further, have put away good conscience as well as the faith (Ti1 1:19; Ti1 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (Ti1 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (Ti2 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (Ti2 3:6, Ti2 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.\n\nThe DIRECTIONS AS TO CHURCH GOVERNORS and ministers, \"bishop-elders, and deacons,\" are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.\n\nThe PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare Ti1 2:6; Tit 2:14, \"gave Himself for us,\" with Gal 1:4; Ti1 1:17; Ti2 4:18, \"for ever and ever,\" with Gal 1:5 : \"before God,\" Ti1 5:21; Ti1 6:13; Ti2 2:14; Ti2 4:1, with Gal 1:20 : \"a pillar,\" Ti1 3:15, with Gal 2:9 : \"mediator,\" Ti1 2:5, with Gal 3:20 : \"in due season,\" Ti1 2:6; Ti1 6:15; Tit 1:3 with Gal 6:9.\n\nTIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (Ti1 1:3). Now, as Timothy was in Macedon with Paul (Co2 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the \"three years\" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only \"three months\" and \"two years,\" Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still \"a youth\" (Ti1 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that Ti1 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open \"apostles\" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.\n\nHowever, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (Ti1 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's \"youth,\" it may be spoken of comparatively young compared with Paul, now \"the aged\" (Plm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that \"all\" of the elders of Ephesus called to Miletus \"never saw Paul's face\" afterwards, as he \"knew\" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (Ti1 1:3; Ti2 1:18; Ti2 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, Ti1 3:14, on the other side) after having been \"left\" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; Co2 1:1). In Ti1 3:14, Paul says, \"I write, hoping to come unto thee shortly,\" but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (Co1 16:6). The expression \"Till I come\" (Ti1 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).\n\nWhatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In Ti2 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Plm 1:24), Demas was with him; but when he was writing Ti2 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in Ti2 4:6-8, he anticipates immediate death, having been at least once already tried (Ti2 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; Ti2 1:16-18; Ti2 2:9; Ti2 4:6-8, Ti2 4:16). Again (Ti2 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (Ti2 4:20), \"Erastus abode at Corinth,\" implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.\n\nEUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, \"Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome.\" So JEROME [On Illustrious Men], \"In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord.\" ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as \"to the extremity of the west\") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself \"Paul the aged\" (Plm 1:9).\n\nFrom Ephesus he went into Macedonia (Ti1 1:3). He may have written the First Epistle to Timothy from that country. But his use of \"went,\" not \"came,\" in Ti1 1:3, \"When I went into Macedonia,\" implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (Ti1 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between Ti1 2:11-14, and Co1 14:34, as to women being silent in Church; and Ti1 5:17-18, and Co1 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and Ti1 5:19-20, and Co2 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.\n\nThe date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in Co2 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to \"winter at Nicopolis\" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare Ti1 1:3).\n\nALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (Ti2 4:20), Colosse (fulfilling his intention, Plm 1:22), Ephesus (Ti1 1:3; Ti2 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (Ti2 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (Ti2 2:9); his Asiatic friends deserted him, except Onesiphorus (Ti2 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (Ti2 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (Ti2 2:17; compare Ti1 1:20; Ti2 4:13), begging him to come to him before winter (Ti2 4:21), and anticipating his own execution soon (Ti2 4:6). Tychicus was perhaps the bearer of the Second Epistle (Ti2 4:12). His defense was not made before the emperor, for the latter was then in Greece (Ti2 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.\n\nTimothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (Ti2 1:5); his father, \"a Greek\" (that is, a Gentile). As Timothy is mentioned as \"a disciple\" in Act 16:1, he must have been converted before, and this by Paul (Ti1 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (Ti2 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (Th1 3:2), he brought his report of it to the apostle at Corinth (Th1 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him \"ministering to\" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (Co1 4:17; Co1 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (Co2 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Plm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (Ti1 1:3). The last notice of him is in the request which Paul makes to him (Ti2 4:21) to \"come before winter,\" that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (Ti1 1:18; Ti1 4:14 Ti2 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in Ti1 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (Co1 16:10; Ti1 4:12; Ti2 1:7).\n\nThe DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19). \n\n\n\nNext: 1 Timothy Chapter 1\n\n","order":54,"numberOfChapters":6,"sha256":"48b0fc452361b1836d7317bb96a56dcbac0f06c42521b3b4be1154da900d0ad7","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":1},"lastChapterNumber":6,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/6.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":6},"totalNumberOfVerses":106},"chapter":{"number":5,"content":[{"type":"verse","number":2,"content":["with all purity--respectful treatment of the other sex will promote \"purity.\"\n\n"]},{"type":"verse","number":3,"content":["Honour--by setting on the church roll, as fit objects of charitable sustenance (Ti1 5:9, Ti1 5:17-18; Act 6:1). So \"honor\" is used for support with necessaries (Mat 15:4, Mat 15:6; Act 28:10). \n\nwidows indeed-- (Ti1 5:16). Those really desolate; not like those (Ti1 5:4) having children or relations answerable for their support, nor like those (in Ti1 5:6) \"who live in pleasure\"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (Ti1 5:5). Care for widows was transferred from the Jewish economy to the Christian (Deu 14:29; Deu 16:11; Deu 24:17, Deu 24:19).\n\n"]},{"type":"verse","number":4,"content":["if any widow have children--not \"a widow indeed,\" as having children who ought to support her. \n\nnephews--rather, as Greek, \"descendants,\" or \"grandchildren\" [HESYCHIUS]. \"Nephews\" in old English meant \"grandchildren\" [HOOKER, Ecclesiastical Polity, 5.20]. \n\nlet them--the children and descendants. \n\nlearn first--ere it falls to the Church to support them. \n\nto show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, \"to show piety towards their own house.\" \"Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. \"Their own\" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church. \n\nparents--Greek, (living) \"progenitors,\" that is, their mother or grandmother, as the case may be. \"Let them learn,\" implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them. \n\ngood and--The oldest manuscripts omit. The words are probably inserted by a transcriber from Ti1 2:3.\n\n"]},{"type":"verse","number":5,"content":["widow indeed, and desolate--contrasted with her who has children or grandchildren to support her (Ti1 5:4). \n\ntrusteth in God--perfect tense in Greek, \"hath rested, and doth rest her hope in God.\" Ti1 5:5 adds another qualification in a widow for Church maintenance, besides her being\" desolate\" or destitute of children to support her. She must be not one \"that liveth in pleasure\" (Ti1 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, Ti1 4:10, dative expresses hope resting on God as her present stay [WIESINGER]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (Co1 7:33-34). Compare also \"Anna a widow,\" who remained unmarried after her husband's death and \"departed not from the temple, but served God with fastings and prayers day and night\" (Luk 2:36-37). Such a one, Paul implies, would be the fittest object for the Church's help (Ti1 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. \"Ardor in prayers flows from hoping confidence in God\" [LEO]. \n\nin supplications and prayers--Greek, \"in her supplications and prayers\"; the former signifies asking under a sense of need, the latter, prayer (see on Ti1 2:1; Phi 4:6). \n\nnight and day--another coincidence with Luke (Luk 18:7, \"cry day and night\"); contrast Satan's accusations \"day and night\" (Rev 12:10).\n\n"]},{"type":"verse","number":6,"content":["she that liveth in pleasure--the opposite of such a widow as is described in Ti1 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [TITTMANN]. The root expresses weaving at a fast rate, and so lavish excess (see on Jam 5:5). \n\ndead while she liveth--dead in the Spirit while alive in the flesh (Mat 8:22; Eph 5:14).\n\n"]},{"type":"verse","number":7,"content":["these things--just now spoken (Ti1 5:5-6). \n\nthat they may be blameless--namely, the widows supported by the Church.\n\n"]},{"type":"verse","number":8,"content":["But--reverting to Ti1 5:4, \"If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith.\" Faith without love and its works is dead; \"for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart\" [MACK]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. \"Faith does not set aside natural duties, but strengthens them\" [BENGEL]. \n\nworse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mat 5:46-47). He has less excuse with his greater light than the infidel who may break the laws of nature.\n\n"]},{"type":"verse","number":9,"content":["Translate, \"As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old.\" These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Act 9:41. Dorcas herself was such a one. As it was expedient (see on Ti1 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in Ti1 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (Ti1 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, Ti1 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, Ti1 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. TERTULLIAN [On the Veiling of Virgins, 9], HERMAS [Shepherd, 1.2], and CHRYSOSTOM [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (Ti1 5:3-4). \n\nwife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on Ti1 3:2; Tit 1:6). This is the force of \"blameless,\" giving no offense, even in matters indifferent.\n\n"]},{"type":"verse","number":10,"content":["for good works--Greek, \"IN honourable (excellent) works\"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to Ti1 3:7, as to the bishop or presbyter, \"He must have a good report of them which are without.\" \n\nif--if, in addition to being \"well reported of.\" \n\nshe . . . brought up children--either her own (Ti1 3:4, Ti1 3:12), or those of others, which is one of the \"good works\"; a qualification adapting her for ministry to orphan children, and to mothers of families. \n\nlodged strangers-- Ti1 3:2, \"given to hospitality\" (Tit 1:8); in the case of presbyters. \n\nwashed . . . saints' feet--after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly \"by love serving one another,\" which actuated the early Christians. \n\nrelieved the afflicted--whether by pecuniary or other relief. \n\nfollowed . . . good-- (Th1 5:15; compare instances in Mat 25:35-36).\n\n"]},{"type":"verse","number":11,"content":["younger--than sixty years old (Ti1 5:9). \n\nrefuse--to take on the roll of presbyteress widows. \n\nwax wanton--literally, \"over-strong\" (Ch2 26:16). \n\nagainst Christ--rebelling against Christ, their proper Bridegroom [JEROME]. \n\nthey will--Greek, \"they wish\"; their desire is to marry again.\n\n"]},{"type":"verse","number":12,"content":["Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them. \n\ncast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged \"their first faith\" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare Co1 7:32, Co1 7:34).\n\n"]},{"type":"verse","number":13,"content":["withal--\"at the same time, moreover.\" \n\nlearn--usually in a good sense. But these women's \"learning\" is idleness, trifling, and busybodies' tattle. \n\nwandering--Greek, \"going about.\" \n\nfrom house to house--of the members of the Church (Ti2 3:6). \"They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all\" [THEOPHYLACT]. \n\ntattlers--literally \"trifling talkers.\" In Jo3 1:10, translated \"prating.\" \n\nbusybodies--mischievously busy; inconsiderately curious (Th2 3:11). Act 19:19, \"curious,\" the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN]. \n\nspeaking--not merely \"saying.\" The subject-matter, as well as the form, is involved in the Greek word [ALFORD]. \n\nwhich they ought not-- (Tit 1:11).\n\n"]},{"type":"verse","number":14,"content":["younger women--rather, as ellipsis ought to be supplied, \"the younger widows,\" namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The \"therefore\" means seeing that young widows are exposed to such temptations, \"I will,\" or \"desire,\" &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in Ti1 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. \"He does not impose a law, but points out a remedy, to younger widows\" [CHRYSOSTOM]. \n\nbear children-- (Ti1 2:15); thus gaining one of the qualifications (Ti1 5:10) for being afterwards a presbyteress widow, should Providence so ordain it. \n\nguide--Greek, \"rule the house\" in the woman's due place; not usurping authority over the man (Ti1 2:12). \n\ngive none occasion--literally, \"starting-point\": handle of reproach through the loose conduct of nominal Christians. \n\nthe adversary--of Christianity, Jew or Gentile. Phi 1:28; Tit 2:8, \"He that is of the contrary part.\" Not Satan, who is introduced in a different relation (Ti1 5:15). \n\nto speak reproachfully--literally, \"for the sake of reproach\" (Ti1 3:7; Ti1 6:1; Tit 2:5, Tit 2:10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].\n\n"]},{"type":"verse","number":15,"content":["For--For in the case of some this result has already ensued; \"Some (widows) are already turned aside after Satan,\" the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in Ti1 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (Ti1 5:14). \"Satan finds some mischief still for the idle hands to do.\"\n\n"]},{"type":"verse","number":16,"content":["If any . . . have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit \"man or,\" and read, \"If any woman that believeth.\" But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, Ti1 5:3-4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, Ti1 5:11, Ti1 5:13; Eze 16:49, is to be diligent in good works, such as \"relieving the afflicted,\" Ti1 5:10, thus qualifying herself for being afterwards a widow-presbyteress). \n\nlet them--rather as Greek, \"let him,\" or \"her\"; \"let such a one\" (Ti1 5:10). \n\nbe charged--literally, \"be burdened\" with their support. \n\nwidows indeed--really helpless and friendless (Ti1 5:3-4).\n\n"]},{"type":"verse","number":17,"content":["The transition from the widow presbyteresses (Ti1 5:9) to the presbyters here, is natural. \n\nrule well--literally, \"preside well,\" with wisdom, ability, and loving faithfulness, over the flock assigned to them. \n\nbe counted worthy of double honour--that is, the honor which is expressed by gifts (Ti1 5:3, Ti1 5:18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [WIESINGER] (Co1 9:14; Gal 6:6; Th1 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [ALFORD], or of a presbyteress widow, or of the deacons [CHRYSOSTOM]. \"Double\" is used for large in general (Rev 18:6). \n\nspecially they who labour in the word and doctrine--Greek, \"teaching\"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti. 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.\n\n"]},{"type":"verse","number":18,"content":["the scripture-- (Deu 25:4; quoted before in Co1 9:9). \n\nthe ox that treadeth out--Greek, An ox while treading. \n\nThe labourer is worthy of his reward--or \"hire\"; quoted from Luk 10:7, whereas Mat 10:10 has \"his meat,\" or \"food.\" If Paul extends the phrase, \"Scripture saith,\" to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible \"Scripture saith\" applies only to the passage quoted from Deu 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.\n\n"]},{"type":"verse","number":19,"content":["Against an elder--a presbyter of the Church. \n\nreceive not--\"entertain not\" [ALFORD]. \n\nbut before two or three witnesses--A judicial conviction was not permitted in Deu 17:6; Deu 19:15, except on the testimony of at least two or three witnesses (compare Mat 18:16; Joh 8:17; Co2 13:1; Jo1 5:6-7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be \"blameless\" (Ti1 3:2; Tit 1:6). Ti1 5:21, Ti1 5:24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others \"Receive\" does not, as ALFORD thinks, include both citation and conviction, but means only the former.\n\n"]},{"type":"verse","number":20,"content":["Them that sin--whether presbyters or laymen. \n\nrebuke before all--publicly before the Church (Mat 18:15-17; Co1 5:9-13; Eph 5:11). Not until this \"rebuke\" was disregarded was the offender to be excommunicated. \n\nothers . . . fear--that other members of the Church may have a wholesome fear of offending (Deu 13:11; Act 5:11).\n\n"]},{"type":"verse","number":21,"content":["I charge thee--rather as Greek, \"I adjure thee\"; so it ought to be translated (Ti2 4:1). \n\nbefore--\"in the presence of God.\" \n\nLord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels \n\nelect angels--an epithet of reverence. The objects of divine electing love (Pe1 2:6). Not only \"elect\" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (Pe2 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, \"holy angels,\" \"angels of light\"), and so to give more solemnity to their testimony [CALVIN] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Luk 15:10; Co1 4:9). \n\nthese things--the injunctions, Ti1 5:19-20. \n\nwithout preferring one before another--rather as Greek, \"prejudice\"; \"judging before\" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare \"suddenly,\" Ti1 5:22, also Ti1 5:24. \n\npartiality--in favor of a man, as \"prejudice\" is bias against a man. Some of the oldest manuscripts read, \"in the way of summoning (brethren) before a (heathen) judge.\" But Vulgate and other good authorities favor the more probable reading in English Version.\n\n"]},{"type":"verse","number":22,"content":["Lay hands--that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, \"neither be partaker of other men's sins,\" refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been \"rebuked\" (Ti1 5:20) and then excommunicated (Mat 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Act 6:6; Act 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Act 8:17), it seems better to take it so here. \n\nsuddenly--hastily: Ti1 5:24-25 show that waiting for a time is salutary. \n\nneither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men's sins by not \"rebuking them that sin before all,\" as well as those that are candidates for the presbytery, as also all \"that sin.\" \n\nkeep thyself pure--\"thyself' is emphatic. \"Keep THYSELF\" clear of participation in OTHER men's sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.\n\n"]},{"type":"verse","number":23,"content":["no longer--as a habit. This injunction to drink wine occasionally is a modification of the preceding \"keep thyself pure.\" The presbyter and deacon were enjoined to be \"not given to wine\" (Ti1 3:3, Ti1 3:8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on Ti1 4:8; compare the Nazarene vow, Num 6:1-4; John the Baptist, Luk 1:15; Rom. 14). Paul therefore modifies the preceding words, \"keep thyself pure,\" virtually saying, \"Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker,\" that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So ELLICOTT and WIESINGER. ALFORD thus: Timothy was of a feeble frame (see on Co1 16:10-11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.\n\n"]},{"type":"verse","number":24,"content":["Two kinds of sins are specified: those palpably manifest (so the Greek for \"open beforehand\" ought to be translated; so in Heb 7:14, it is translated \"evident\"; literally, \"before\" the eyes, that is, notorious), further explained as \"going before to judgment\"; and those which follow after the men (\"some men they, that is, their sins, follow after\"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so Ti1 5:25, the good works are of two classes: those palpably manifest (translate so, instead of \"manifest beforehand\") and \"those that are otherwise,\" that is, not palpably manifest. Both alike \"cannot be hid\"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment. \n\ngoing before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, Ti1 5:20, \"Rebuke them that sin before all\": and in Ti1 5:22, \"Neither be partaker of other men's sins,\" by ordaining ungodly men; having then by a digression at the clause, \"keep thyself pure,\" guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they \"cannot be hid\" then. This could only be said of the final judgment (Co1 4:5; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.\n\n\n\n\nNext: 1 Timothy Chapter 6\n\n"]}],"introduction":"GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)\n\nan elder--in age; probably not an elder in the ministry; these latter are not mentioned till Ti1 5:17, \"the elders that rule.\" Compare Act 2:17, \"your old men,\" literally, \"elders.\" Contrasted with \"the younger men.\" As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (Ti1 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. \n\nRebuke not--literally, \"Strike not hard upon\"; Rebuke not sharply: a different word from \"rebuke\" in Ti2 4:2. \n\nentreat--exhort. \n\nas brethren--and therefore equals; not lording it over them (Pe1 5:1-3).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1TI/5.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":5},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/6.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":6},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/4.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":4},"numberOfVerses":23}