--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 806 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/806/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 806. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/806/" --- # 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. ## 806. 1 Timothy · 7 of 11 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/806/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/806/#p-N [¶0] Saviour--even in this life ([1Ti 4:8]). [¶1] specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life ([Mr 10:30], "a hundred fold now in this time ... with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers ([1Ti 2:4], that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially ([1Ti 1:15]); of believers alone effectually. [¶2] 11. These truths, to the exclusion of those useless and even injurious teachings ([1Ti 4:1-8]), while weighing well thyself, charge also upon others. [¶3] 12. Let no man despise thy youth--Act so as to be respected in spite of thy youth ([1Co 16:11]; [Tit 2:15]); compare "youthful" as to Timothy ([2Ti 2:22]). He was but a mere youth when he joined Paul ([Ac 16:1-3]). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" ([1Ti 5:1]), and generally in respect to his duties in rebuking, exhorting, and ordaining ([1Ti 3:1]), which ordinarily accord best with an elderly person ([1Ti 5:19]). [¶4] be thou an example--Greek, "become a pattern" ([Tit 2:7]); the true way of making men not to despise (slight, or disregard) thy youth. [¶5] in word--in all that thou sayest in public and private. [¶6] conversation--that is, "behavior" the Old English sense of the word. [¶7] in charity ... faith--the two cardinal principles of the Christian ([Ga 5:6]). The oldest manuscripts omit, "in spirit." [¶8] in purity--simplicity of holy motive followed out in consistency of holy action [Alford] ([1Ti 5:22]; [2Co 6:6]; [Jas 3:17]; ; [1Pe 1:22]). [¶9] 13. Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself ([1Ti 1:3]; ). [¶10] reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church ([Lu 4:16-20]; [Ac 13:15]; ; [2Co 3:14]). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church ([1Th 5:21], ; [Col 4:16]), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford]. [¶11] exhortation--addressed to the feelings and will with a view to the regulation of the conduct. [¶12] doctrine--Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge ([1Ti 6:2]; [Ro 12:7], ). Whether in public or private, exhortation and instruction should be based on Scripture reading. [¶13] 14. Neglect not the gift--by letting it lie unused. In [2Ti 1:6] the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed ([Mt 25:18], [25, 27], ). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" ([Ep 4:11]; [2Ti 4:5]), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds]. [¶14] given thee--by God ([1Co 12:4], ). [¶15] by prophecy--that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work ([1Ti 1:18]; [Ac 13:1-3]). [¶16] with ... laying on of ... hands--So in Joshua's case ([Nu 27:18-20]; [De 34:9]). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" ([2Ti 1:6]) implies that Paul's laying on his hands was the actual instrument of its being conferred. [¶17] of the presbytery--In [2Ti 1:6] the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself ([1Pe 5:1]; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, [Lu 22:66]; [Ac 22:5]), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president ([Ac 15:16]). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands. [¶18] 15. Meditate--Greek, "Meditate CAREFULLY upon" ([Psa 1:2]; 119:15; compare "Isaac," [Ge 24:63]). [¶19] these things--([1Ti 4:12-14]). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation. [¶20] give thyself wholly to--literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher. [¶21] profiting--Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister ([1Ti 4:12]). [¶22] may appear to all--not for thy glory, but for the winning of souls ([Mt 5:16]). [¶23] 16. Take heed--Give heed ([Ac 3:5]). [¶24] thyself, and ... doctrine--"and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of [1Ti 4:12]. [¶25] continue in them--([2Ti 3:14]). [¶26] in doing this--not "by doing this," as though he could save himself by works. [¶27] thou shalt ... save thyself, and them that hear thee--([Eze 33:9]; [Jas 5:20]). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself." ### Chapter 5 [¶29] [1Ti 5:1-25]. General Directions as to How Timothy Should Deal with Different Classes in the Church. [¶30] 1. an elder--in age; probably not an elder in the ministry; these latter are not mentioned till [1Ti 5:17], "the elders that rule." Compare [Ac 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 ([1Ti 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. [¶31] Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in [2Ti 4:2]. [¶32] entreat--exhort. [¶33] as brethren--and therefore equals; not lording it over them ([1Pe 5:1-3]). [¶34] 2. with all purity--respectful treatment of the other sex will promote "purity." [¶35] 3. Honour--by setting on the church roll, as fit objects of charitable sustenance ([1Ti 5:9], 17, 18; [Ac 6:1]). So "honor" is used for support with necessaries ([Mt 15:4], ; [Ac 28:10]). [¶36] widows indeed--([1Ti 5:16]). Those really desolate; not like those ([1Ti 5:4]) having children or relations answerable for their support, nor like those (in [1Ti 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 ([1Ti 5:5]). Care for widows was transferred from the Jewish economy to the Christian ([De 14:29]; ; , ). [¶37] 4. if any widow have children--not "a widow indeed," as having children who ought to support her. [¶38] nephews--rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20]. [¶39] let them--the children and descendants. [¶40] learn first--ere it falls to the Church to support them. [¶41] to 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. [¶42] parents--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. [¶43] good and--The oldest manuscripts omit. The words are probably inserted by a transcriber from [1Ti 2:3]. [¶44] 5. widow indeed, and desolate--contrasted with her who has children or grandchildren to support her ([1Ti 5:4]).