---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 805 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/805/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 805. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/805/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 805. 1 Timothy · 6 of 11

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/805/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/805/#p-N

[¶0] the house of God--the Church ([He 3:2], [5, 6]; ; [1Pe 4:17]; [1Co 3:16], "the temple of God"; [Ep 2:22]).

[¶1] which is--that is, inasmuch as it is.

[¶2] the church--"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, [2Ti 2:19], 20, 21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus ([1Th 1:9]). He is the fountain of "truth," and the foundation of our "trust" ([1Ti 4:10]). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone ([1Pe 2:5]).

[¶3] the pillar and ground of the truth--evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so Bengel); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended ([Ga 2:9]; compare [Re 3:12]). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense ([1Co 3:11]). The apostles are foundations in a secondary sense ([Ep 2:20]; [Re 21:14]). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [Baumgarten]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after ([1Ti 4:1]). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies ([Mt 16:18]; ). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies ([Mt 16:18]; ). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," [2Ti 2:19]), the final support of the building [Alford]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.

[¶4] 16. And--following up [1Ti 3:15]: The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), He who (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman ([Tit 2:13]), how could the apostle emphatically declare that He was manifested in (the) flesh? [Tregelles, Printed Text of the Greek New Testament]. ([Joh 1:14]; [Php 2:7]; [1Jo 1:2]; ). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest ([Joh 1:1], ; [Ro 16:25], ; [Col 1:26]; [2Ti 1:10]; [Tit 2:11]; ; [1Jo 3:5], ). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."

[¶5] the mystery--the divine scheme embodied in Christ ([Col 1:27]), once hidden from, but now revealed to, us who believe.

[¶6] of godliness--rather, "piety"; a different Greek, expresses godliness ([1Ti 2:10]). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," [1Ti 4:1], ; compare [1Ti 6:3]). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed ([1Ti 4:2]). It is accessible only to "piety" ([1Ti 3:9]): in relation to the pious it is termed a "mystery," though revealed ([1Co 2:7-14]), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" ([Is 9:6]), surpassing knowledge ([Ep 3:18], ); compare [Ep 5:32]. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare [Ep 5:19]; [Col 3:16]). Pliny [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and Eusebius [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [Wiesinger].

[¶7] justified--that is, approved to be righteous [Alford]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness ([Is 50:8]; [Joh 16:10]; [Ac 22:14]; [Ro 4:25]; , ; [He 9:28]; [1Pe 3:18]; [1Jo 2:1]) [Bengel]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as Alford explains it. So [Ro 1:3], , "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character ([Mt 11:19]; [Lu 7:35]; [Ro 3:4]). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more ([Joh 6:41]; ). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words ([Mt 7:29]; [Joh 7:46]), His works ([Joh 2:11]; ), by His Father's testimony at His baptism ([Mt 3:17]), and at the transfiguration ([Mt 17:5]), and especially by His resurrection ([Ac 13:33]; [Ro 1:4]), though not by this exclusively, as Bengel limits it.

[¶8] seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand ([Mt 28:19]; [Ro 16:25], ). "Angels saw the Son of God with us, not having seen Him before" [Chrysostom].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [Theodoret] ([Ep 3:8], ; [1Pe 1:12]; compare [Col 1:16], ). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [Wiesinger]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" ([Ep 2:17]).

[¶9] believed on in the world--which lieth in wickedness ([1Jo 2:15]; ). Opposed to "glory" ([Joh 3:16], ). This followed upon His being "preached" ([Ro 10:14]).

[¶10] received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory ([Mr 16:19]; [Lu 24:51]; [Ac 1:11]). His reception in heaven answers to His reception on earth by being "believed on."

### Chapter 4

[¶12] [1Ti 4:1-16]. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.

[¶13] The "mystery of iniquity" here alluded to, and already working ([2Th 2:7]), stands opposed to the "mystery of godliness" just mentioned ([1Ti 3:16]).

[¶14] 1. Now--Greek, "But." In contrast to the "mystery of godliness."

[¶15] the Spirit--speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, [Da 7:25]; , &c.; 11:30, as also on those of Jesus in the New Testament, [Mt 24:11-24]), and also by Paul himself, [2Th 2:3] (with whom accord [2Pe 3:3]; [1Jo 2:18]; Jude 18).

[¶16] expressly--"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.

[¶17] in the latter times--in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible ([Ac 20:29]): these are the forerunners of "the last days" ([2Ti 3:1]).

[¶18] depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In [2Th 2:3] (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [Auberlen] ([2Ti 2:18]). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.

[¶19] giving heed--([1Ti 1:4]; [Tit 1:14]).

[¶20] seducing spirits--working in the heretical teachers. [1Jo 4:2], [3, 6], "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.

[¶21] doctrines of devils--literally "teachings of (that is suggested by) demons." [Jas 3:15], "wisdom ... devilish"; [2Co 11:15], "Satan's ministers."

[¶22] 2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," [Tit 1:10]).

[¶23] having their conscience seared--Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined ([1Ti 1:5]); so hypocrisy (that is, unbelief, [Mt 24:5], ; compare [Lu 12:46]) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare [Tit 1:15]; , "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense ([2Ti 2:19]), so "a brand" in a bad sense. The image is taken from the branding of criminals.

[¶24] 3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism ([Tit 1:14], ) [Wiesinger]. By a spurious spiritualism ([2Ti 2:18]), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. [Mt 19:10-12] (compare [1Co 7:8], 26, 38) gave a seeming handle to their "forbidding marriage" (contrast [1Ti 5:14]); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare [Col 2:16], 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast ([Re 17:3]), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements ([1Ti 4:3]) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast ([1Ti 6:20], ; [Col 2:8]; [1Jo 4:1-3]; [Re 13:12-15]). Austerity gained for them a show of sanctity while preaching false doctrine ([Col 2:23]). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown ([1Ti 6:20]; [2Ti 2:17], 18).

[¶25] to be received--Greek, "to be partaken of."

[¶26] of them--literally, (created and designed) "for them," Though all (even the unbelieving, [Psa 104:14]; [Mt 5:45]) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" ([Tit 1:15]). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.

[¶27] and know the truth--explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on [Php 1:9]). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" ([1Ti 4:2]).

[¶28] 4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--"For" (a reason resting on something subjective in the writer's mind).

[¶29] every creature ... good--([Ge 1:31]; [Ro 14:14], ). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism ([Ac 10:11-16]; [1Co 10:25], ) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.

[¶30] if ... with thanksgiving--Meats, though pure in themselves, become impure by being received with an unthankful mind ([Ro 14:6]; [Tit 1:15]).

[¶31] 6. If thou put ... in remembrance--rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.

[¶32] these things--namely, the truths stated in [1Ti 4:4], , in opposition to the errors foretold, [1Ti 4:1-3].

[¶33] minister--"servant."

[¶34] nourished up--The Greek is present, not past: "continually being nourished in" ([2Ti 1:5]; , ).

[¶35] the words of faith--rather, "the words of the faith" (compare [1Ti 4:12]).

[¶36] good doctrine--"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," [1Ti 4:1]) which Timothy was to counteract. Compare "sound doctrine" ([1Ti 1:10]; ; [Tit 1:9]; 2:1).

[¶37] whereunto thou hast attained--"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" ([2Ti 3:10]), "having had perfect understanding" ([Lu 1:3]). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.

[¶38] 7. refuse--reject, avoid, have nothing to do with ([2Ti 2:23]; [Tit 3:10]).

[¶39] old wives' fables--anile myths ([1Ti 1:4], ; [Tit 1:14]). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 6:20; [2Ti 2:16]; [Tit 1:1], ).

[¶40] exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers ([1Ti 4:3], ; compare [2Ti 2:22], 23; [He 5:14]; ), but with a view to godliness or "piety" ([1Ti 6:11], ).

[¶41] 8. profiteth little--Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, [Ac 13:3]; [1Co 7:5], ; , (though in its degenerate form, asceticism, dwelling solely on what is outward, [1Ti 4:3], is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare [1Ti 5:23]). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" ([1Ti 4:7]), is the essential thing: the means are secondary.

[¶42] having promise, &c.--Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter ([2Ti 1:1]). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter ([Mt 6:33]; [Mr 10:29], ). "Now in this time" ([Psa 84:11]; [112:1-10]; [Ro 8:28]; [1Co 3:21], , "all things are yours ... the world, life ... things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here ([1Ti 6:6]; [2Pe 1:3]). Compare Solomon's prayer and the answer ([1Ki 3:7-13]).

[¶43] 9. ([1Ti 1:15]). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," [1Ti 4:8], and forms a prefatory introduction to [1Ti 4:10], which is joined to [1Ti 4:9] by "For." So [2Ti 2:11]. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" ([1Ti 4:10]), both as to "the life that now is," and also as to "the life which is to come" ([1Ti 4:8]).

[¶44] 10. therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, [1Ti 4:8]) God."