Timothy

Commentary on
1 and 2 Timothy
Bible Study Notes and Comments
by David E. Pratte
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Commentary on 1 and 2 Timothy:
Bible Study Notes and Comments
© Copyright David E. Pratte, 2021

All rights reserved
ISBN: 9798485027179
Imprint: Independently published
Note carefully: No teaching in any of our materials is in-

tended or should ever be construed to justify or to in any way
incite or encourage personal vengeance or physical violence
against any person.
Front page photo

Ephesus: Remains of Hadrian’s Temple
“…I urged you when I went into Macedonia – remain in Ephesus that
you may charge some that they teach no other doctrine” – 1 Timothy
1:3 (NKJV)
Photo credit: public domain via Wikimedia Commons

Other Acknowledgements
Unless otherwise indicated, Scripture quotations are generally from the New
King James Version (NKJV), copyright 1982, 1988 by Thomas Nelson, Inc. used by
permission. All rights reserved.
Scripture quotations marked (NASB) are from Holy Bible, New American
Standard La Habra, CA: The Lockman Foundation, 1995.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard
Version, copyright ©2001 by Crossway Bibles, a publishing ministry of Good News
Publishers. Used by permission. All rights reserved.
Scripture quotations marked (LEB) are from The Lexham English Bible. Lex-
ham Press, 2012. Used by permission. All rights reserved.
Scripture quotations marked (MEV) from The Modern English Version. Mili-
tary Bible Assoc., 2014. Used by permission. All rights reserved.
Scripture quotations marked (MLV) are from Modern Literal Version of The
New Testament, Copyright 1999 by G. Allen Walker.
Scripture quotations marked (NRSV) are from the New Revised Standard Ver-
sion of the Bible, copyright 1989 by the Division of Christian Education, National
Council of the Churches of Christ in the USA.
Scripture quotations marked (HCSB) are from the Holman Christian Standard
Bible, copyright 2008 by Holman Bible publishers, Nashville, TN.
Scripture quotations marked (MLB) are from The Modern Language Bible:
Berkeley Version, copyright 1969 by Hendrickson Publishers.
Scripture quotations marked (NIV) are from the New International Version of
the Holy Bible, copyright 1978 by Zondervan Bible publishers, Grand Rapids, Mich-
igan.
Commentary on 1&2 Timothy Page #2

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Joshua and Ruth Hosea – Obadiah Philippians &
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Table of Contents
Introduction to 1 Timothy .............................. 9
1 Timothy 1 ................................................... 13
1 Timothy 2 ................................................... 41
1 Timothy 3 ................................................... 67
1 Timothy 4 ................................................. 128
1 Timothy 5 ................................................. 146
1 Timothy 6 ................................................. 169
Introduction to 2 Timothy ........................... 191
2 Timothy 1 ................................................. 193
2 Timothy 2................................................. 209
2 Timothy 3................................................. 235
2 Timothy 4 ................................................ 270
(Due to printer reformatting, the above numbers may be off a few pages.)

Notes to the Reader
To save space and for other reasons, I have chosen not to include
the Bible text in these notes (please use your Bible to follow along). When
I do quote a Scripture, I generally quote the New King James Version,
unless otherwise indicated. Often – especially when I do not use quota-
tion marks – I am not quoting any translation but simply paraphrasing
the passage in my own words. Also, when I ask the reader to refer to a
map, please consult the maps at the back of your Bible or in a Bible dic-
tionary.
You can find study questions to accompany these notes at

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special sales, contact the author at
I want to express thanks to the students in the adult Bible

class in Utica for suggestions and comments they offered
which have been incorporated in these notes.

Introductory Thoughts about
Commentaries
Only the Scriptures provide an infallible, authoritatively inspired

revelation of God’s will for man (2 Timothy 3:16,17). It follows that this
commentary, like all commentaries, was written by an uninspired, falli-
ble human. It is the author’s effort to share his insights about God’s word
to instruct and edify others in the knowledge and wisdom found in Scrip-
ture. It is simply another form of teaching, like public preaching, Bible
class teaching, etc., except in written form (like tracts, Bible class litera-
ture, etc.). Nehemiah 8:8; Ephesians 4:15,16; Romans 15:14; 1 Thessalo-
nians 5:11; Hebrews 3:12-14; 5:12-14; 10:23-25; Romans 10:17; Mark
16:15,16; Acts 8:4; 2 Timothy 2:2,24-26; 4:2-4; 1 Peter 3:15.
It follows that the student must read any commentary with discern-
ment, realizing that any fallible teacher may err, whether he is teaching
orally or in writing. So, the student must compare all spiritual teaching
to the truth of God’s word (Acts 17:11). It may be wise to read several
commentaries to consider alternative views on difficult points. But it is
especially important to consider the reasons or evidence each author
gives for his views, then compare them to the Bible.
For these reasons, the author urges the reader to always
consider my comments in light of Scripture. Accept what I
say only if you find that it harmonizes with God’s word. And
please do not cite my writings as authority, as though people
should accept anything I say as authoritative. Always let the
Bible be your authority.
Notes on the Ancient Christian Commentary

The Ancient Christian Commentary is a compilation of comments
on the Scriptures written by men who profess to be followers of Christ in
the early centuries after the Scriptures were completed. Like any unin-
spired men, they may be mistaken at times. Many were part of groups
that had departed from God’s way, even as are many modern commen-
tators. Nevertheless, I quote them at times because I find the viewpoints
of those who lived so close to the first century to be especially interesting.
I hope you also find the comments helpful.
“He who glories, let him glory in the Lord” – 1

Corinthians 1:31

Abbreviations Used in These Notes
ASV – American Standard Version

b/c/v – book, chapter, and verse
ESV – English Standard Version
f – the following verse
ff – the following verses
HCSB – Holman Christian Standard Bible
KJV – King James Version
LEB – Lexham English Bible
MEV – Modern English Version
MLB – Modern Language Bible
MLV – Modern Literal Version
NASB – New American Standard Bible
NEB – New English Bible
NIV – New International Version
NKJV – New King James Version
NRSV – New Revised Standard Version
RSV – Revised Standard Version

Introduction to 1
Timothy
The author
The letter specifically states that its inspired author was the apostle
Paul (1:1). He identifies himself as an apostle (1:1). Yet he had been a
blasphemer and persecutor (1:13). Who can this be but Paul? He speaks
to Timothy with terms and information that would fit no other apostle
except Paul (1:2,3,18; etc.).
Horne explains further that the epistle…
“…has always been acknowledged to be the undisputed pro-
duction of the apostle Paul. Both the first and second Epistles to
Timothy are cited or alluded to by the apostolical fathers, Clement
of Rome, and Polycarp and the first Epistle by Ignatius and in the
following centuries by Iraeneus, Clement of Alexandria, Tertul-
lian, Caius, Origen, and by all subsequent ecclesiastical writers
without exception.”
Nevertheless, in more recent times some self-professing scholars,
have questioned or denied Paul’s authorship of the letters to Timothy
and Titus. As usual, these scholars reach such conclusions because they
claim the vocabulary and writing style differ from that of Paul. They de-
fend this view despite the fact the books plainly say that Paul wrote them
and those who lived soon after the books were written are unanimous in
agreeing that Paul wrote them!
“… differences in style and vocabulary are not unusual for a
creative mind, especially when we consider that these letters vary
from Paul’s other letters in purpose, subject matter, and audience
… It is also problematic to argue that these letters were written
under a false name since the early church clearly excluded from
the apostolic canon any works they thought to be pseudonymous.”
– Archaeology Study Bible, page 1787
Frankly, I tire of hearing from so-called scholars who act mainly on
opinion and guesswork, often disagreeing among themselves. Yet they
think they can tell us more about what happened nearly two thousand
years ago than was known by people in that day who were much closer
to the people and events. They reach conclusions that directly contradict
what the book itself says. Then they expect the rest of us to simply accept

their unproved opinions because they claim to be experts. Such scholars,
in my view, ought to simply fess up to the fact that they are unbelievers.
Consider a few facts we know about Paul:
* He was present at Stephen’s death (Acts 7).
* He persecuted the church (compare 1 Timothy 1:12ff; Acts 8,9).
* He was converted after Jesus appeared to him on the road to Da-
mascus. Ananias was sent to baptize him (Acts 9,22,26).
* He then preached in Damascus, then in Jerusalem, and later went
on three preaching trips, preaching even in Rome (Acts 9-26).
* He especially preached to Gentiles and worked to prove that they
need not be circumcised and obey the Old Testament to be saved (Acts
15; Galatians; Romans)
* He wrote more New Testament books than any other man.
The one addressed
The epistle is written to Timothy (1:2).
Consider some things we know about Timothy:
* Paul met him at Lystra on his second preaching trip (Acts 16:1,2).
* His mother was a Jewess, but his father was a Greek (Gentile)
(Acts 16:1).
* He became a believer in God through the influence of his godly
mother and grandmother (2 Timothy 1:5).
* He traveled with Paul at times on his journeys (Acts 16:3; 17:14;
18:5; 19:22; 20:4; Romans 16:21; 1 Corinthians 4:17; 16:10; 2 Corinthi-
ans 1:1,19; Philippians 1:1; 2:19; Colossians 1:1; 1 Thessalonians 1:1;
3:2,76; 2 Thessalonians 1:1; Philemon 1; Hebrews 13:23).
* Paul wrote two of his epistles to him.
* Paul viewed him as his son (1 Timothy 1:2).
* He was a young man currently preaching at Ephesus (1:3; 4:12).
“Pastoral epistles”?
Many commentators refer to 1 and 2 Timothy and Titus as “pastoral
epistles.” They assume Timothy and Titus were “pastors” (shepherds)
responsible to supervise local churches as well as preaching the gospel.
This is a common denominational error in which evangelists are
confused with pastors. As we discuss in our notes on chapter 3, “pastor”
is just a different term for the same work or office as elder or bishop. And
since Timothy and Titus were both young men, they could not qualify as
“elders” or pastors.
In reality, Timothy and Titus were preachers or evangelists (2 Tim-
othy 4:1-5). Ephesians 4:11 shows that the work of an evangelist is dif-
ferent from that of a pastor. Evangelists were responsible to preach and
teach, but they had no authority as pastors or bishops. Misunderstand-
ing this fact leads to many mistaken comments in commentaries and
many mistaken practices in denominations.

Time and place of writing
We are nowhere told exactly where Paul was when he wrote this let-
ter nor what his circumstances were. As a result, there is some disagree-
ment about the date. We do know that Paul wrote 2 Timothy late in his
life (2 Timothy 4:6-9). 1 Timothy was probably written soon before 2
Timothy.
When the book of Acts ended, Paul was a prisoner in Rome. We
must depend on Paul’s epistles for any conclusions about his subsequent
life. We do know that he wrote several epistles during his imprisonment,
including Ephesians, Philippians, Colossians, and Philemon. In the let-
ter to Philemon, Paul implies that he expected to be released from prison
and go to visit Philemon (verse 22).
Based on such implications, it is generally believed that Paul was
released from his first imprisonment in Rome. After his release, it is be-
lieved that he traveled and did some preaching and that this first letter
to Timothy was written during this period. However, it is believed that
he was imprisoned again, during which time he wrote the second letter
to Peter shortly before his death. As a result, it is believed that this first
letter to Timothy was written about AD 64 or 65.
Horne explains as follows:
“We conclude therefore with Dr. Macknight, that the first
Epistle to Timothy, in which the apostle desired him to abide at
Ephesus, for the purpose of opposing the judaisers and their er-
rors, … must have been written some time after the apostle’s re-
lease from his confinement in Rome, when, no doubt, he visited
the church at Ephesus, and found the judaising teachers there
busily employed in spreading their pernicious errors. In the first
Epistle to Timothy, the same persons, doctrines, and practices are
reprobated, which are condemned in the second. … The same
commands, instructions, and encouragements are given to Timo-
thy in the first Epistle as in the second. … all which, Dr. Macknight
justly thinks, implies that the state of things among the Ephesians
was the same when the two Epistles were written. Consequently
the first Epistle was written only a few months before the second,
and not long before the apostle’s death. … We conclude therefore
that Saint Paul wrote his first Epistle to Timothy about the end of
the year 64.”
Theme
The letter gives instructions to Timothy as a young preacher regard-
ing opposing error, preaching the truth, and personal conduct as a
preacher (see 1:3,4; 4:1; 6:3-5; 3:14,15; 4:12,16).
Horne again states:
“Timothy having been left at Ephesus, … Saint Paul wrote this
Epistle chiefly to instruct him in the choice of proper officers in
the church, as well as in the exercise of a regular ministry. Another

and very important part of the apostle’s design was to caution this
young evangelist against the influence of those false teachers …
who, by their subtle distinctions and endless controversies, had
corrupted the purity and simplicity of the Gospel; … and to ani-
mate him to the greatest diligence, fidelity, and zeal, in the dis-
charge of his office.”
Outline of the letter
Chapter 1 – A charge to warn men not to stray from the truth
1:1,2 – Introduction and greeting
1:3-7 – The danger of straying from pure doctrine
1:8-11 – The proper use of the law: to rebuke sinful practices
1:12-17 – Paul’s gratitude for his salvation
1:18-20 – Some who made shipwreck of the faith
Chapter 2 – Instructions about prayer and the conduct of women
2:1-8 – Instructions about prayer
2:9-15 – Instructions for Women
Chapter 3 – Qualifications of church leaders
3:1-6 – Qualifications of bishops
3:8-13 – Qualifications of deacons and officers’ wives
3:14-16 – Behavior in God’s house; mystery of godliness
Chapter 4 – Admonitions about apostasy and preaching responsibilities
4:1-5 – Predictions of apostasy
4:6-16 – Fulfilling the role of an evangelist
5:1-19 – Instructions about various groups of disciples
5:1,2 – Instructions about people of various ages/genders
5:3-16 – Instructions about widows
5:17-19 – Further instructions about elders
5:20-6:21 – Various instructions about teaching
5:20-25 –Miscellaneous teachings
6:1,2 – Slaves and masters
6:3-5 – False teachers
6:6-10 – Contentment vs. love of money
6:11-16 – The Good Confession
6:17-21 – Concluding admonitions

1 Timothy 1
Chapter 1 – A Charge to Warn Men

Not to Stray from the Truth
1:1,2 – Introduction and Greeting

1:1,2 – Paul an apostle of Christ Jesus according to the
command of God our Savior and Jesus our hope, unto
Timothy, my true child in the faith. Grace, mercy, and
peace from God the Father and Christ Jesus our Lord.
Paul begins his letter to Timothy by identifying himself.
Paul’s authority as an apostle
Paul affirmed that he was a true apostle because of the command of
God and Christ. He identifies Christ as our hope: that is, He is the source
of forgiveness of sins so that we have the hope of eternal life (Romans
5:1-5).
Paul’s apostleship is important because it proves the authority of his
teaching. Paul often affirmed and defended this authority in his epistles.
Since he became an apostle later than others, some denied his
apostleship. Many today deny his apostleship because they dislike his
teaching.
Consider the following evidence that supports Paul’s claim to be an
apostle:

“Apostle” () – “1. a delegate, messenger, one sent
forth with orders … 2. Specially applied to the twelve disciples
whom Christ selected, out of the multitude of his adherents, to be
his constant companions and the heralds to proclaim to men the
kingdom of God … With these apostles Paul claimed equality … 3.
In a broader sense the name is transferred to other eminent Chris-
tian teachers …” – Grimm-Wilke-Thayer.
Paul’s child in the faith
Paul called Timothy his “true child in the faith.” This almost surely
means that Timothy was converted because of Paul’s preaching, proba-
bly during Paul’s visit to Lystra on his first preaching trip (Acts 14:6-23).
Paul made a similar statement about Titus in Titus 1:4.
2 Timothy 1:5 implies that Timothy’s mother and grandmother
learned the truth first, then he did. Apparently they had taught him re-
spect for the Old Testament, then they all obeyed the gospel when they
heard it preached by Paul.
“…after saying ‘my own son,’ he adds: ‘in the faith.’ This
shows that he was really his own son, and truly from him, there
being no essential difference between father and son in the faith.
The likeness he bore to him was in respect to his faith, just as in
human births there is a substantive likeness.” – Chrysostom (An-
cient Christian Commentary)
On his second journey, Paul chose Timothy to go with him on his
preaching trip (Acts 16;1-3). (Compare 2 Timothy 1:2; Titus 1:4; 1 Corin-
thians 4:14,15.)
Grace, mercy, and peace
Paul wished that the Father and Jesus would grant Timothy “grace,
mercy, and peace.”

“Grace” is God’s favor which none of us deserve. It is by His unmer-
ited favor that He offers us forgiveness and the hope of eternal life
though we do not deserve it because we are guilty of sin (Romans 3:23;
6:23; 5:6-9; Ephesians 2:8,9; Romans 5:1,2).
“Mercy” is closely related to grace, but it emphasizes God’s compas-
sion or pity for us because of our condition due to sin. This compassion
led Him to act for our salvation.
“Peace” is the inward calm we experience knowing our sins have
been forgiven, in contrast to the guilt and fear that comes from knowing
we have sinned and stand condemned before God (Philippians 4:6,7).
The Scripture says that grace, mercy, and peace are granted from
the Son Jesus as well as from the Father. How could this be true unless
Jesus possesses Deity? What mere man or angel could be associated with
the Father as the giver of these gifts of salvation?
These expressions are commonly used in greetings in Paul’s letters.
1:3-7 – The Danger of Straying from Pure Doctrine
1:3,4 – When Paul went to Macedonia, he urged Timothy to
stay at Ephesus to charge men not to teach a different
doctrine nor give heed to fables and endless genealogies
that administer questionings rather than godly edifying
in faith.
When Paul went to Macedonia, he left Timothy in Ephesus. This is
apparently where he was when Paul sent him this letter.
The city and church at Ephesus
Here are some things we know from other passages about Ephesus
and the church there:
Located in the region of Asia (now Asia Minor), Ephesus was an im-
portant seaport near where the Aegean and Mediterranean Seas join (see
a map). The city was influential in politics, commerce, and religion. As
a result, Ephesus was a useful center from which the gospel could spread
into outlying areas.
The great temple of Diana, located in Ephesus, was one of the seven
wonders of the ancient world. It was the center of worship for Diana,
who was supposed to be a daughter of Jupiter, king of the gods. She is
like Artemis in Greek mythology. She was supposed to be the moon god-
dess, the symbol of femininity and chastity. However, she was wor-
shipped with a cult of prostitution.
Paul established the church in Ephesus on his second journey as he
was returning to Jerusalem with Aquila and Priscilla (see Acts 18:18-21).
His preaching in Ephesus stirred up much interest, but he chose not to
stay, promising to return later. He did, however, leave Aquila and
Priscilla.
During Paul’s absence, Aquila and Priscilla found Apollos who
taught in the synagogue but knew only John’s baptism. They corrected

him, and he became an influential preacher of truth (Acts 18:24-28).
When Paul later returned on his third journey, he found twelve men
who, like Apollos, had not understood the difference between Jesus’ bap-
tism and John’s. He baptized them properly and gave them miraculous
gifts of the Holy Spirit (Acts 19:1-7).
Paul then spent three years in Ephesus preaching (Acts 19; 20:31).
Many turned from magic and other occult ways (19:8-20). Silversmiths,
led by Demetrius, became upset because the gospel’s opposition to idol-
atry hurt their sales of silver images. They started a riot that eventually
led to Paul’s departure (Acts 19:21-20:1).
While returning to Jerusalem toward the end of his third journey,
Paul met with the Ephesian elders at Miletus and admonished them in
their work (Acts 20:17ff).
Paul wrote an epistle to the church in Ephesus in which he empha-
sized the importance of Jesus’ church and the importance of salvation
by faith according to the gospel. Later, when John wrote Revelation, he
addressed this congregation as one of the seven churches of Asia. At that
time Ephesus was known for doctrinal purity, but it had left its first love
(Revelation 2:1-7).
Timothy charged to warn men not to teach a different doc-
trine
Verses 3 and 4 state a major theme of the epistle (see also 3:14,15).
Paul had left Timothy in Ephesus to do a certain work. He is writing to
encourage him to fulfill that ministry as Paul had instructed.
Timothy should urge people to avoid false teaching and entangle-
ments in unprofitable disputes. God’s word repeatedly warns against ad-
vocating practices that differ from the gospel. Paul also teaches this same
truth elsewhere in his letters to Timothy (6:3). All Christians, especially
those who teach and preach, must work to keep local churches and the
lives of Christians pure.
Paul apparently knew the church in Ephesus had problems. Jesus’
message to the Ephesian church in Revelation shows that Timothy suc-
ceeded in instilling the church with a strong desire to avoid error, but
unfortunately they lost their zeal for doing good works (Revelation 2:1ff).
Local churches today continue to need warnings to avoid unauthor-
ized practices. Many such practices surround us in denominations and
local churches: infant baptism, sprinkling and pouring for baptism,
earthly headquarters for the church, centralized organizations sup-
ported by churches, instrumental music in worship, unauthorized fund-
raising, annual or monthly communion, church support of entertain-
ment or recreation or social activities, etc.
Many people today take these matters lightly, as though we need
not be much concerned about them. Some tell us we should just teach
people to believe in Jesus but not be concerned about doctrine. Others
say we should teach about the need for forgiveness of sins and moral

purity (at least in areas they think are important), but we need not be
concerned about worship, church organization and work. Paul shows
clearly that we need to seriously oppose doctrines that differ from God’s
word.
“You must not be panic-stricken by those who have an air of
credibility but who teach heresy. Stand your ground like an anvil
under the hammer. A great athlete must suffer blows to conquer.
And especially for God’s sake must we put up with everything…” –
Ignatius of Antioch (Ancient Christian Commentary)
For other passages about the danger of following doctrines that dif-
fer from Scripture, see Matthew 15:1-14; Galatians 1:8,9; 2 John 9-11;
Colossians 3:17; Jeremiah 10:23; 26:2; Proverbs 14:12; 3:5,6; Isaiah
24:5; 30:1; Revelation 22:18,19; 2 Timothy 1:13; John 5:43; 1 Chronicles
15:13; 1 Kings 12:26-33; 2 Kings 17:19.
The danger of fables and genealogies
We should also avoid giving heed to fables and endless genealogies.
Paul taught this lesson repeatedly in the epistles to Timothy and Titus: 1
Timothy 4:7; 6:3-5; 2 Timothy 4:4; 2:16,23; Titus 1:14; 3:9.
We should avoid these because they lead to disputes rather than to
godly edification. Where the NKJV translates “disputes,” other transla-
tions are “questions” or “questionings” (KJV, ASV), and “speculation(s)”
(NASB, ESV). Where the NKJV has “edification,” other translations say
“edifying” (KJV), “dispensation” (ASV), “administration” (NASB),
“stewardship” (ESV), or “training” (NRSV). Note that this is “godly”
edification: that which promotes godliness, rather than quarreling and
strife.
Fables are myths or fictions. These may include unfounded or un-
proved speculations. Some fables are false or contradict the gospel or
lead to unauthorized practices. (See our notes on verse 3 for other pas-
sages about this problem.) Other fables involve teachings that may or
may not be true but cannot be proved and/or are of no value or im-
portance to our souls’ salvation. We should reject these because they
cause disputes, strife, and quarrels.
Genealogies are lists of ancestors, especially lists used by Jews to
prove they were descendants of Jacob (Israel) and their tribal affiliation.
These were important in the Old Testament, even to the point of deter-
mining what property one could claim and whether one could serve as a
priest. Because of this, some wanted to continue to emphasize these mat-
ters in the New Testament, even as they emphasized other aspects of the
law.
Greeks also emphasized genealogies in their stories of their mythi-
cal gods and heroes. But in the New Testament, physical ancestry is un-
important because race and nationality no longer matter (Galatians
3:28; etc.).

We should avoid and rebuke doctrine that leads to practices that
differ from what God has authorized (verse 3). But we must seriously
consider whether pressing an issue will help people to become more
“godly.” Will it edify, train, or lead to administering godliness among
God’s people?
While we must stand against that which truly fails to follow God’s
will, other matters do not affect our godliness in God’s service in any
profitable way. We must take care that these do not become centers of
controversy and silly disputes.
Some people get all wrapped up in pressing such issues. Instead, we
should avoid such issues because they do not edify people in the true
faith: they are not helpful in our salvation and do not produce “godly
edification.” We must emphasize that which edifies or builds up souls to
salvation.
While some speculations may be harmless if treated as a passing
fancy, they become sinful if they cause strife and division.
“By ‘fables’ he does not mean the law; far from it, but inven-
tions and forgeries and counterfeit doctrines. For, it seems that
some Jewish teachers wasted their whole discourse on these un-
profitable points. They numbered up their fathers and grandfa-
thers, that they might have the reputation of historical knowledge
and research.…” – Chrysostom (Ancient Christian Commentary)
See more on verse 6 below and on the verses listed above.
“Fable” () – “… ‘narrative’ or ‘story’ without distinction of fact
or fiction, then of fictional narrative … such as tale, story, legend,
myth…” – Bauer-Danker-Arndt-Gingrich.
1:5-7 – The goal of the charge is love out of a pure heart and a
good conscience and sincere faith from which some have
swerved aside unto vain talking. They desire to be
teachers of the law, but they understand neither what
they say nor what they confidently affirm.
The goal of the charge: love from a pure heart, from a good
conscience, and from sincere faith
Here is the real goal that God’s instructions should achieve: love
from a pure heart, a good conscience, and sincere (“unfeigned” – KJV)
faith.
Love, which comes from a pure heart, is a sincere concern for the
wellbeing of others. Not only must we not seek our own will to the harm
of others, but we must also actively seek that which is beneficial and spir-
itually uplifting to others. This was the goal that Paul sought Timothy to
pursue, and all Christians should do likewise. See 1 Corinthians 13; 1
John 4:8,16; Romans 13:8-10. In verse 19 Paul returns to this theme. See
there for definitions of other terms.

All these qualities require faithful adherence to the truths of Scrip-
ture. We cannot have true, Scriptural love, faith, or good conscience
when we disobey God’s will (John 14:15,21-24; Galatians 5:6; Hebrews
chap. 11; James 2:14-26). This is just one of many verses that connect
these characteristics to obedience and the need to reject unauthorized
teachings (verse 3).
On the other hand, neither can we have these things if we cause
strife and division over petty matters that are not essential to God’s re-
quirements for faithful service to Him. Things that do not inherently af-
fect love, faith, or conscience as revealed in the Bible should not be al-
lowed to cause strife.
Do we have genuine love and sincere faith? If so, we will serve God
obediently, resulting in a good conscience. Faithful preachers, like Tim-
othy, must always keep these principles before us, avoiding things that
are not necessary to love, faith, etc., but just cause strife.
Some have strayed and turned aside to idle talk.

Some people have strayed from that which leads to love, faith, etc.,
and have fallen into idle talk. Where the NKJV has “idle talk,” other
translations are “vain talking” (ASV), “fruitless discussion” (NASB),
“vain discussion” (ESV), “vain jangling” (KJV), and “meaningless talk”
(NRSV).
Such people are speaking, not that which edifies (verse 4), but the
fables or even the different doctrines of verses 3,4. See also Titus 1:10;
3:9. Such talk is “vain” in the same sense that worship based on human
doctrines is “vain” (Matthew 15:9). Other “vain” things mentioned in
Scripture include idolatry (Acts 14:15) and religion that does not lead to
a bridled tongue (James 1:26). All these are worthless and empty as re-
gards pleasing God (compare 1 Peter 1:18; Romans 1:21).
Verses 19,20 expressly name some individuals who have so swerved
aside. Paul mentions others elsewhere in the epistles to Timothy (see
4:1-3; 2 Timothy 4:2-4; compare Acts 20:29ff). The message of verses 3-
11 ties directly into verses 18-20. Paul introduces the topic of people who
have gone astray here in verses 3-11, then he digresses in verses 12-17,

then he returns to this topic in verses 18-20. Understanding this is fun-
damental to understanding and applying the passage.
A religious doctrine that is popular among many Calvinistic evan-
gelical churches is the doctrine of once saved always saved. However,
this passage is just one of many passages that warn of the possibility of
children of God falling into sin. Others are: John 15:1-6; Acts 8:12-24;
Romans 6:12-18; 8:12-17; Galatians 5:1-4; 6:7-9; 1 Corinthians 9:25-
10:12; 1 Timothy 1:18-20; 5:8; 2 Timothy 2:16-18; Hebrews 3:6,11-14;
4:9,11; 6:4-8; 10:26-31; 2 Peter 1:8-11; 2:20-22.
Some want to teach but lack understanding of what to
teach.
Specifically, Paul warns about people who do not understand the
truth of God’s word but still want to be teachers and confidently affirm
their views. The clear point is that such people ought not to be teachers.
They are dangerous if allowed to teach because they can lead people into
sin. Examples of such teachers are mentioned in Matthew 22:29; Ro-
mans 2:17-21.
The Bible warns about the serious responsibility of teaching (James
3:1), and about the danger of teaching error and leading others astray.
See Matthew 7:15-23; 15:14; 2 Corinthians 11:13-15; 1 Timothy 4:1-3;
Acts 20:28-30; 1 John 4:1; 2 Timothy 4:2-4; Titus 1:9-14; 2 John 9-11;
Romans 16:17,18; Galatians 1:6-9; 2 Peter chapter 2.
There is a certain prestige or influence involved in being a teacher.
Some want to teach because they want that prestige. Others teach from
a desire to become wealthy from those who become their followers. Still
others may have a sincere desire to help others, but their zeal is not ac-
cording to knowledge (Romans 10:1-3). Regardless of motive, those who
lack an understanding of the truth can be dangerous and should not
serve in a capacity in which they may lead people astray.
The reference here to “law” may indicate that Paul is specifically
concerned about Judaizers who wanted to emphasize the Old Testament
law and bind it on others. This would fit with the reference to the “gene-
alogies” in verse 4. It is also like the language used in Titus 1:10-14;
3:9,10 to refer to the Judaizers.
According to Ephesians 2, some people in Ephesus needed to un-
derstand that Jesus removed the law. (See also Hebrews 10:1-10; 7:11-
14; 8:6-13; 9:1-4; 2 Corinthians 3:6-11; Galatians 3:24,25; 5:1-6; Romans
7:1-7; Ephesians 2:11-16; Colossians 2:13-17.)
However, verse 9 appears to refer to “law” in general, and specifi-
cally to the New Testament. So perhaps Paul refers here to “law” in gen-
eral, including the Old Testament but also the New Testament.

1:8-11 – The Proper Use of the Law: To Rebuke Sinful
Practices
1:8,9 – The law is good if a person uses it lawfully. The law is

not made for a righteous man, but for the lawless and
unruly, for the ungodly and sinners, for the unholy and
profane, for murderers of fathers and murderers of
mothers, and for manslayers.
The law has a good use.
The law has a good use, but must be used lawfully. This is true of
any law. Law exists for good purposes, but anyone can misuse any law
and thereby pervert its purpose causing harm instead of good. The gos-
pel is God’s law for today, but some have twisted its teachings and used
it to justify all kinds of evils that God Himself never intended. We must
use God’s law lawfully.
For other passages about the danger of misusing God’s word, see 2
Timothy 2:15; 2 Corinthians 4:2; 1:12; 2:17; 11:13-15; 1 Thessalonians
2:3-5.
If the reference to “law” here includes the Old Testament (see verse
7), it too has a valid and legitimate use today, though it is not binding as
commandment on us (see Romans 15:4). When Old Testament teaching
is the same as the New Testament, the Old can help us understand the
New, and especially can help us see how to apply the New Testament.
One of the main uses of the Old Testament is to warn us that we
need to serve God by faith and avoid going astray from God’s will (He-
brews chapter 11; 3:6-14; 4:9,10; 1 Corinthians 10:1-12). But those who
seek to bind the Old Testament as law today are using it unlawfully and
are leading people astray. See Hebrews 10:1-10; 7:11-14; 8:6-13; 9:1-4; 2
Corinthians 3:6-11; Galatians 3:24,25; 5:1-6; Romans 7:1-7; Ephesians
2:11-16; Colossians 2:13-17.

Here Paul explains the proper use of law. The principles here are
true of God’s law in general, old or new. If the “law” here refers to the
Old Testament, then the lesson is like Acts 15. There the apostles and
elders at Jerusalem determined that the old law was not binding; how-
ever, many fundamental teachings of the law are binding today because
they are also part of New Testament teaching.
Paul here appears to be saying the same. The lawful use of the law
is to help us understand and apply the teachings that are also part of the
“gospel,” which is in effect today. In verse 11 Paul will apply this discus-
sion of law to the gospel.
The law as a means of rebuking lawless men
Proper use of law requires understanding that law is “not made for
a righteous man, but for the lawless.” To apply Paul’s statement
properly, we must understand “not…but” expressions.
A “not…but” expression contrasts two ideas, but in doing so it does
not mean that the first idea is sinful, wrong, or even unimportant. Ra-
ther, the teacher simply seeks at this point to put greater emphasis on
the second idea. The New Testament contains numerous similar exam-
ples. See John 6:27; 12:44; 1 Corinthians 1:17; 15:10; 1 Peter 3:3,4; Mark
9:37; Matthew 10:20; Acts 5:4; 1 Thessalonians 4:8; Genesis 45:8; 1 John
3:18.
So, in this context Paul is not denying that righteous people are sub-
ject to law. People who are already doing right do not stand condemned
by the law (compare Galatians 5:23). But the meaning emphasized here
is that those who live in violation of the law are the ones who ought to
feel the full impact of the law.
The purpose of law is to tell us what to do to be right and to avoid
wrong. If we are doing what is right, the restrictions of the law are no
problem for us. A person who respects and obeys God’s law need not be
concerned about the consequences and penalties of disobedience. It is
only when we consider doing wrong that the restrictions of the law begin
to constrain us.
We may illustrate this with civil law. A criminal usually seeks to
avoid the police who are responsible for enforcing the law. But a man
who knows he is obeying the law will be perfectly comfortable around
the police because he knows he has nothing to fear from them. The law
has no penalties that need to concern him.
So, this verse does not mean that a person, having once been for-
given of his sins, may then do wrong without condemnation. Rather,
when he does wrong, he ceases to be “righteous,” and then the law does
condemn him.
Paul then proceeds to give a lengthy list of things that are contrary
to the gospel and therefore sinful. Paul begins with general terms that
may include many specific kinds of sinful activities, then he proceeds to
list more specific kinds of sin.

“Lawless”
All the major translations on which we rely translate this term “law-
less.” Here are some examples that use this word in its various forms:
1 John 3:4 – Whoever commits sin also commits lawlessness, and
sin is lawlessness. This explains that sin is “transgression of the law”
(KJV) or “lawlessness.” In Matthew 7:23 the noun is translated “iniq-
uity” (KJV). Sin is conduct that is lawless, iniquity, transgression of the
law. John then states that God’s law is the standard that determines right
from wrong. So be definition sin is any act that falls outside the law.
Acts 2:23 – Jesus was crucified by lawless hands.
2 Thessalonians 2:7,8 – The man of sin would be lawless, and his
error is the “mystery of lawlessness.”
2 Peter 2:8 – The conduct of the people of Sodom is referred to as
lawless deeds.
So, when people act outside the law by violating the law or disre-
specting the law, their conduct is contrary to the gospel of Jesus Christ.
“Lawless” () – “… 1 pert. to behaving contrary to law,
lawless … 2 pert. to being without adherence to a moral code out-
side law, without law … 3 pert. to violating moral standards, law-
less…” – Bauer-Danker-Arndt-Gingrich.
“…2. departing from the law, a violator of the law, lawless, wicked…”
– Grimm-Wilke-Thayer.
“Insubordinate”
This word is translated: “insubordinate” (NKJV), “unruly” (ASV),
“rebellious” (NASB, MLV), “disobedient” (KJV, ESV, NRSV). Here are
other examples:
Titus 1:10 – For there are many insubordinate, both idle talkers and
deceivers, especially those of the circumcision.
Titus 1:6 – An elder must have faithful children not accused of dis-
sipation or insubordination.
This word basically refers to those who refuse to submit to the rules
of proper authority. Such conduct is contrary to the gospel of Jesus
Christ. Note that this word is related to “disorderly” in 2 Thessalonians
3:6.
“Insubordinate” () – “…1 not made subject, independ-
ent … 2 pert. to refusing submission to authority, undisciplined, disobe-
dient, rebellious…” – Bauer-Danker-Arndt-Gingrich.
“…2. (actively) that cannot be subjected to control, disobedient, un-
ruly, refractory…” – Grimm-Wilke-Thayer.
“Ungodly”
Most translations translate this as “ungodly,” but the NRSV has
“godless.” Here are passages that use various forms of the word:
Romans 1:18 – …the wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men

2 Timothy 2:16 – But shun profane and idle babblings, for they will
increase to more ungodliness.
Titus 2:12 – God’s grace teaches us that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and godly in the pre-
sent age,
1 Peter 4:18 – If the righteous one is scarcely saved, where will the
ungodly and the sinner appear?
2 Peter 2:5,6 – God saved Noah but brought the flood on the world
of the ungodly. And He turned Sodom and Gomorrah into ashes, making
them an example to those who afterward would live ungodly.
2 Peter 3:7 – The heavens and the earth are now reserved for fire
until the day of judgment and perdition of ungodly men.
Ungodliness is obviously the opposite of godliness. Contrary to
common misunderstanding, godliness does not mean godlikeness. God-
liness is piety, reverence, or respect and devotion to God. It is the atti-
tude that honors and respects God as Deity, the object of worship, the
source of religious truth, the Ruler of all, on whom we depend for all
blessings. So, anything that belittles or denies these views of God would
constitute ungodliness.
Note that godliness is primarily an attitude rather than an action.
Godliness is the mindset of a person who focuses his thoughts, goals, and
hopes toward God. Such an attitude, like faith and love, must express
itself in action, but the emphasis of the word is on attitude. Ungodliness
is the mindset of a person who, either by deliberate antagonism or
simply by neglect and disbelief, fails to direct his thoughts, goals, and
hopes toward God,
See also Romans 4:5; 5:6; 11:26; 2 Peter 2:5,6; 3:7; Jude 15,18.
“Ungodly” () – “… violating norms for a proper relation to
deity, irreverent, impious, ungodly…” – Bauer-Danker-Arndt-Gin-
grich.
“…impious, ungodly …, without reverence for God, not merely irre-
ligious, but acting in contravention of God’s demands…” – Vine.
“Sinner”
This word is generally translated: “sinner,” but the NRSV has “sin-
ful.” This simply refers to the person who commits sin. All people who
practice sin are acting contrary to the gospel.
“Sinner” () – “… pert. to behavior or activity that does
not measure up to standard moral or cultic expectations … sinful…” –
Bauer-Danker-Arndt-Gingrich.
“…it is the most usual term to describe the fallen condition of
men…” – Vine.
“Unholy”
This word is translated “unholy” in all our usual translations.

2 Timothy 3:2 warns that grievous times will come in the last days
in which “…men will be lovers of themselves, lovers of money, boasters,
proud, blasphemers, disobedient to parents, unthankful, unholy…”
The meaning is closely related both to “ungodly” and “profane.” It
describes an attitude that is not holy – that is, it does not respect the
proper place of God and sacred things. It does not place the proper value
and honor on those things that are fundamental and important in the
service of God.
“Unholy” () – “…1 pert. to being in opposition to God or
what is sacred, unholy…” – Bauer-Danker-Arndt-Gingrich.
“Profane”
This term is generally translated “profane” in our usual translations.
Vine shows that the original idea refers to that which is trodden under-
foot, hence “unhallowed, profane.” The related verb means “to profane,
pollute.” Here are some examples:
Hebrews 12:16 – Esau was a profane person because he sold his
birthright for a morsel of food. The birthright was a great value, even
spiritually. But Esau considered a bowl of stew to have greater value.
2 Timothy 2:16 – But shun profane and idle babblings, for they will
increase to more ungodliness.
Acts 24:6 – Jews falsely accused Paul of trying to profane the tem-
ple.
So this word refers to speech or actions that fail to show proper re-
spect for sacred things that should be treated with honor. We correctly
use the word today to refer to profane speech, which uses words that
have a sacred or religious significance, but they are used as common ex-
pressions of contempt, anger, insult, or just surprise.
But the same error can occur, not just in speech, but also in conduct
when ideas or actions that ought to be treated respectfully are used with-
out respect or even with contempt or flippantly.
See also 1 Timothy 4;7; 6:20; Matthew 12:5.
“Profane” () – “… 1 pert. to being accessible to every-
one and therefore devoid of real significance, pointless, worthless
… 2 … pert. to being worldly as opp. to having an interest in trans-
cendent matters, totally worldly…” – Bauer-Danker-Arndt-Gin-
grich.
All the foregoing terms refer to conduct that disrespects God, God’s
law, God’s name, and holy things in general. It includes anyone who just
does not care what God says, is not interested in knowing about His will,
or worse yet knows but openly rejects and refuses to do what He says.
Specific examples of such sins would include idolatry, blasphemy,
changing God’s laws, disobeying His laws, taking His name in vain, using
profane words, and joking or speaking disrespectfully of holy things.

The Old Law condemned all these things, but Paul here shows they
are also contrary to the gospel (verses 10,11). Since they are unlawful ac-
cording to the New Testament, we can properly use the Old Law to help
us understand what they mean and apply them properly.
“Murderers”
All translations use the terms “murderers” or “manslayers.” Vine
points out that the term, as regards mothers (and presumably fathers),
could include one who simply smites (strikes) his parent, even if he does
not actually cause death (see the ESV; compare Exodus 21:15). But oth-
ers translate it as those who kill their father or mother.
This forbids murder of all kinds, especially the most horrible kind
conceivable: killing one’s parents. Yet even this happens far too often in
our society. People are in God’s image, therefore killing a person (male
or female, regardless of age or physical condition) is sinful, whereas kill-
ing a plant or animal is not (Genesis 9:2-6).
Others have as much right to live as we do. So, killing another is
unloving (Romans 13:8-10). We would not want others to do it to us, so
we ought not to do it to anyone else. This would include the modern
practice of abortion since God considers the unborn to be a child or baby
just the same as those who have been born.
For other passages about murder (using other words in the original)
see Genesis 9:2-6; Matthew 15:19,20; Revelation 21:8; 22:15; Romans
13:8-10; Exodus 23:7; 20:13; Proverbs 6:16,17; Deuteronomy 27:25.
“Murderers of fathers” () – “…one who kills his father, a
patricide…” – Bauer-Danker-Arndt-Gingrich,
“Murderers of mothers” ()
“Manslayers” () – “… murderer…” – Bauer-Danker-
Arndt-Gingrich.
1:10,11 – For fornicators, homosexuals, kidnappers, liars,
false swearers, and any other thing contrary to the
sound doctrine according to the gospel of God.
“Fornicators”
This term is translated “fornicators” (NKJV, ASV, NRSV), “im-
moral” (NASB), “sexually immoral” (ESV), “whoremongers” (KJV).
Fornication is a general term for “illicit sexual intercourse” (Thayer,
Vine, Arndt and Gingrich). It includes adultery, though some contexts
list adultery separately. 1 Corinthians 7:2-5 and Hebrews 13:4 show that
the sexual union outside marriage is “fornication” or “adultery.”
So fornication includes any sexual union outside marriage. It in-
cludes a sexual union between two people neither of whom is married
(premarital sex) or a sexual union between two people one of whom is
married to someone else (extra-marital sex). It also includes sexual un-
ion with someone of the same sex (homosexuality), but that is included
in a separate term here.

For other passages see 1 Corinthians 6:9-11,18; 7:1-4,9; Revelation
21:8; 22:14,15; Exodus 20:14; Hebrews 13:4; Galatians 5:19-21; Ephe-
sians 5:1-11; 1 Thessalonians 4:3-8; Matthew 19:1-9; 5:31,32; Romans
7:1-6; Genesis 2:24.
“Fornicator” () – “…univ. a man who indulges in unlawful
sexual intercourse, a fornicator …” – Grimm-Wilke-Thayer.
“Sodomites”
This term is translated: “sodomites” (NKJV, NRSV), “abusers of
themselves with men” (ASV), “them that defile themselves with man-
kind” (KJV), “homosexuals” (NASB, HCSB, MLV), “men who practice
homosexuality” (ESV). The same word is also used in 1 Corinthians 6:9.
(Some people wonder why the term “homosexual” is not found in older
translations of the Bible. The simple answer is that the word was not
even invented until the late 1800s. The Bible discusses the subject using
terms that describe the activity.)
So this passage clearly states that homosexual practices are contrary
to the gospel of Christ. Consider also other passages regarding the prac-
tice of homosexuality.
Genesis 1:26-28; 2:24 – God told male and female to reproduce. He
specified that man should be “one flesh” with his wife. The New Testa-
ment confirms that this refers to the lifetime marriage bond, and man
has no right to change God’s order (Matthew 19:3-9; Ephesians 5:22-33;
compare Romans 7:2,3).
“One flesh” includes the sexual bond (1 Corinthians 6:16). So, the
sexual union and reproduction must occur within the marriage bond.
The result gives children a family with both a father and a mother
to raise them (Ephesians 6:1-4). Throughout Scripture, only heterosex-
ual marriage gives children the family relationship God ordained.
Hebrews 13:4 – The sexual relationship (the “bed”) is undefiled only
within marriage. A sexual relationship outside marriage constitutes “for-
nication.” But remember that Scriptural marriage is a union between a
man and a woman. So, homosexuality must be fornication.
1 Corinthians 7:2-4 – To avoid fornication, a man should have his
own “wife” (i.e., woman). Note that God here expressly confirms that
marriage companions must be of the opposite gender and that each may
satisfy sexual desires only with his/her marital companion. It necessarily
follows that same-sex unions never constitute proper marriages, but ra-
ther constitute “fornication.”
1 Corinthians 6:9-11 – Homosexuality is listed with other sins that
cause people to not inherit the kingdom of God.
Romans 1:26,27 – For this reason God gave them up to vile pas-
sions. For even their women exchanged the natural use for what is
against nature. Likewise also the men, leaving the natural use of the
woman, burned in their lust for one another, men with men committing

what is shameful, and receiving in themselves the penalty of their error
which was due.
None of this means homosexuals cannot be saved. Some in Corinth
had been – 1 Corinthians 6:9-11. But as with other soul-defiling sins,
those who practice it must repent of the practice, turn from it, and be
cleansed by the blood of Christ according to the gospel.
See also Genesis 19:1-11; 2 Peter 2:6-8; Jude 7; Leviticus 18:22,23;
20:13,15,16.
“Sodomites” () – “…a male who engages in sexual ac-
tivity w. a pers. of his own sex, pederast…” – Bauer-Danker-Arndt-Gin-
grich.
“…one who lies with a male as with a female, a sodomite…” –
Grimm-Wilke-Thayer.
“Kidnappers”
This term is translated “kidnappers” (NKJV, NASB, MLV), “men-
stealers” (ASV, KJV), “enslavers” (ESV), and “slave traders” (NRSV).
The definitions below point out that the word originally referred to
slave dealers. However, the word condemns all forms of trafficking in
humans for personal gain.
Bondage or slavery is illegal in our society, so Christians should
obey the law. But slavery was legal in the first century. God’s word does
not forbid it as such and has never forbidden it in any age: Patriarch,
Mosaic, or Gospel. God’s word does, however, forbid the abuses and mis-
treatment that often characterize slavery.
For example, to capture free people by force and violence against
their will and make them slaves would be men-stealing, kidnapping, and
violence. To in any way participate in such traffic of humans would be
sinful and surely unloving. The primary errors of American slavery con-
sisted of the slave trade and the abusive treatment of slaves.
Although the USA has outlawed slavery, kidnapping still exists in
the form of human trafficking. People, especially young people, are kid-
napped for purposes such as sexual bondage or pornography. All such is
forbidden here and elsewhere.
The New Testament condemns the ruthless capturing of innocent
people for slaves, for ransom, or for other purposes against their will.
“Kidnapper” () – “…one who acquires [persons] for
use by others, slave-dealer, kidnapper…” – Bauer-Danker-Arndt-Gin-
grich.
“…a slave-dealer, kidnapper, man-stealer, i.e. as well one who un-
justly reduces free men to slavery, as one who steals the slaves of others
and sells them…” – Grimm-Wilke-Thayer.
“Liars”
This term is translated “liars” in all the standard translations to
which we refer.

Lying is a spoken attempt to lead people to believe that which is not
true. It is related closely to deceit, and the Scriptures repeatedly con-
demn them both. For other examples where the word is used see:
John 8:44 – You are of your father the devil, and the desires of your
father you want to do. He was a murderer from the beginning, and does
not stand in the truth, because there is no truth in him. When he speaks
a lie, he speaks from his own resources, for he is a liar and the father of
it.
Titus 1:12 – One of them, a prophet of their own, said, “Cretans are
always liars, evil beasts, lazy gluttons.”
1 John 2:4 – He who says, “I know Him,” and does not keep His
commandments, is a liar, and the truth is not in him.
1 John 2:22 – Who is a liar but he who denies that Jesus is the
Christ? He is antichrist who denies the Father and the Son.
1 John 4:20 – If someone says, "I love God," and hates his brother,
he is a liar; for he who does not love his brother whom he has seen, how
can he love God whom he has not seen?
Revelation 21:8,27; 22:14,15 show that all liars will be outside the
holy city in eternity but shall have their part in the lake which burns with
fire and brimstone, which is the second death.
For other passages about lying see 1 Peter 2:1,22; 3:10; Matthew
15:18-20; Ephesians 4:15,25; Colossians 3:9; Proverbs 6:16-19; 12:22;
19:5,22; Psalm 24:3-5; 40:4; Exodus 20:16; John 8:44; Acts 5:1-9.
“Liar” () – “a liar …; one who breaks faith, a false or faith-
less man …” – Grimm-Wilke-Thayer.
“Perjurers”
This term is translated “perjurer” (NKJV, NASB, RSV, ESV, NRSV)
“false swearer” (ASV), “perjured persons” (KJV).
This is closely related to lying but refers specifically to one who
swears falsely or who lies while under oath. This is the only passage
where the New Testament uses this word.
“Perjurer” () – “a false swearer, a perjurer” – Grimm-
Wilke-Thayer.
“…falseness in oath-taking … perjurer…” – Bauer-Danker-Arndt-
Gingrich.
Any other thing contrary to sound doctrine according to
the gospel
Paul shows this list is not a complete list of all sins. Sin includes any
other thing contrary to sound doctrine. “Doctrine” is that which is
taught.
“Sound” means healthful or beneficial to health. In this case it refers
to spiritual health or wellbeing. Paul uses this word repeatedly in the let-
ters to Timothy and Titus to refer to the true teachings from God in con-
trast to false teachings that are contrary to God’s word. See 1 Timothy

6:3; 2 Timothy 4:3; 1:13; Titus 1:9,13; 2:1,2; compare Luke 15:27; 2 Tim-
othy 1:7.
Note that “sound doctrine” (verse 10) is that which is according to
the “gospel” (verse 11). It forbids all the moral sins described in verses
9,10.
This powerfully disproves the claim of those who argue that “gos-
pel” refers only to the teaching that pertains to becoming a Christian and
“doctrine” pertains to the teachings one must live after he becomes a
Christian. There is no such distinction between gospel and doctrine, and
this current passage is one of the clearest on the point. This passage
clearly teaches that “doctrine” is according to the “gospel.”
Those who argue for a distinction between gospel and doctrine usu-
ally then proceed to claim that, to be saved, we must properly follow the
“gospel,” but we can be eternally saved even though we do not follow the
“doctrine.” However, this passage also disproves that claim because it
demonstrates that “gospel” includes moral issues that must be practiced
after conversion. And we must follow this doctrine to please God (com-
pare 2 John 9-11).
“Doctrine” is simply that which is taught. “Gospel” is the good news
that God has revealed. Both terms refer to the same things, but just em-
phasize different aspects of it. This is like the different Bible names for
God, different names for the church, for elders, for Christians, etc.
This gospel/doctrine is what God entrusted to Paul to preach. We
find it revealed in all his various epistles.
1:12-17 – Paul’s Gratitude for His Salvation
1:12-14 – Paul thanked Christ Jesus for counting him faithful

and appointing him to service though he had been a
blasphemer, persecutor, and injurious. But he received
mercy because he did it ignorantly in unbelief, and God’s
grace abounded exceedingly with faith and love in Christ
Jesus.
Paul here begins a digression from the main point he has been mak-
ing. Such digressions are common in Paul’s writing. It is very important
to our understanding of verses 18-20 and their connection to verses 3-11
to recognize that verses 12-17 are a digression and that verses 18-19 re-
turn to the discussion of verses 3-11. We will observe this in more detail
at verses 18-20.
Paul’s gratitude for being enabled to serve as a minister
Paul has been charging Timothy to fulfill his duty as a preacher by
opposing fables and doctrines that differ from the gospel. He has listed
some of the practices that this will require him to oppose. But having

charged Timothy to oppose that which is contrary to the gospel, Paul ex-
presses appreciation for that gospel and for the fact that Jesus saved him
and made him a preacher of that gospel.
He thanks Jesus who appointed him to his work of service (minis-
try). Jesus had every right to reject Paul completely because of his oppo-
sition to Jesus and his persecution of Jesus’ people. But instead, Jesus
gave him the opportunity to be saved and to be a preacher and an apostle
for the very gospel that he had opposed. This is the work of service to
which he had been entrusted.
Paul’s previous condition as a blasphemer and persecutor
Paul had been a blasphemer: one who spoke against Deity and the
things of Deity. He had denied that Jesus was the Son of God, the Master
whom men ought to serve. He had viewed Jesus as a fraud. He had like-
wise been a persecutor and insolent (injurious – ASV) man. He had tried
to harm Jesus’ work by threats and violence against His people.
It is amazing enough that God would save any sinner. But Paul is
especially amazed that Jesus would take one who had so dramatically
opposed the truth and then, not only save him, but even give him serious
responsibility in spreading the message he had opposed.
For other references to Paul’s opposition to the gospel see Acts 7:58;
8:1-3; 9:1ff; 22:4ff; 26:9ff; Galatians 1:13.
Mercy on those who are ignorant, yet ignorance is no ex-
cuse.
Paul says that one reason God had shown him mercy was that he
acted ignorantly in unbelief. This does not mean that he had no oppor-
tunity to learn the truth. He had witnessed Stephen’s sermon and death
(Acts 7). But his zeal for Judaism had blinded him to any other views.
Note how ignorance is often associated with unbelief.
We also learn here that ignorance does not excuse disobedience to
God’s will. Paul had opposed Jesus in ignorance, but God did not excuse
him. He was still the chief of sinners, in need of salvation. (Compare Acts
17:30; Romans 10:1-3.) Nevertheless, God may take mercy on those who
are ignorant and give them the opportunity to learn the truth and be
saved.
Grace, faith, and love
Paul realized that his salvation was the result of God’s exceedingly
abundant grace. Grace is God’s unmerited favor by which he offers sal-
vation to those who do not deserve it. Paul says that he is an extreme
example of this. He surely did not deserve God’s salvation, so God’s will-
ingness to save him shows the extent of His grace. Who could experience
the blessings that Paul did and still fail to appreciate grace?
How could anyone think that Paul, with his past, had earned his sal-
vation? Yet how could anyone, who understood his conversion and other
teachings, think that Paul was teaching salvation by grace through “faith

only” without obeying God’s commands? He clearly said he was saved by
grace through faith. In verse 16 he says he was an example of salvation
by faith unto eternal life. But what kind of faith was this? Was this sal-
vation without obedience?
Salvation by grace through faith includes and requires obedience, it
does not exclude it. Obedience, including baptism, is necessary to have
saving faith. Though Paul had evidently believed in Jesus on the road to
Damascus, he was at that time still in his sins. His sins were washed away
when he was baptized, not before (Acts 22:16).
Paul himself taught that obedience, including baptism, is essential
to salvation. See Romans 6:3,4,17,18; Galatians 3:26,27; 5:6. See also
Acts 2:38; Mark 16:16; 1 Peter 3:21; 1:22; James 2:14-26; Hebrews 10:39
with chapter 11.
God’s offer of grace led Paul to faith and love toward Christ. When
people are deeply in sin and then are converted, they often make the
most zealous servants of Jesus. Like Paul, they realize and appreciate
how much Jesus has forgiven them and they are determined to serve
Him as zealously as they are able.
Though he had been in error before his conversion, Paul had been
very zealous for his beliefs. When he realized the depth of his error, he
channeled his zeal toward the right teachings. He sought to undo, to
whatever extent he could, the error he had caused. He never seemed to
forget the wrongs he had done to Jesus and His people.
1:15-17 – Christ came into the world to save sinners, of whom
Paul considered himself to be chief. But Paul obtained
mercy so that Christ might show longsuffering as an
example to those who believed to eternal life. Now to the
King eternal, immortal, invisible, the only God, be honor
and glory forever and ever.
Jesus came into the world to save sinners.
Paul here affirms a faithful (trustworthy, reliable) saying. It is wor-
thy of being accepted by everyone. This is his way of emphasizing the
importance of these truths.
Jesus came into the world to save sinners. This point is emphasized
because it is the foundation of the whole gospel and the whole Bible. This
is what God’s plan for our salvation is all about. Paul emphasizes it here
because it is the essence of what he is saying about his salvation, and he
wants all of us to learn it for our salvation (verse 16).
Important truths are affirmed here:
(1) Jesus pre-existed His earthly state. He “came into” the world.
This is said of no one else in history. Men are born, but to say Jesus
“came into” the world implies that He existed elsewhere before He came
here (John 1:1-3; etc.).

(2) Jesus’ mission or goal here was to save man. Note that this de-
stroys the doctrine that Jesus came to reign as an earthly king but could
not because men killed Him. He came here from the beginning to save
men, and that required Him to die. This was known and intended before
He ever came to earth. No one should understand or appreciate this bet-
ter than those of us who, like Paul, are sinners in need of salvation.
Luke 5:32 – I have not come to call the righteous, but sinners, to
repentance.
Luke 19:10 – For the Son of Man has come to seek and to save that
which was lost.
(Compare Matthew 1:21; 26:28; 20:28.)
Paul as an example of salvation
Paul considered himself the chief of sinners (verses 15,16; see notes
on verse 13), and he needed salvation through Jesus Christ. Further, he
considered himself to be an example of salvation by Jesus. Specifically,
he was an example of salvation by grace through faith (verse 14), and of
the kind of faith we must have to receive eternal life (verse 16).
This shows that it is proper to use Bible examples of salvation to
teach people how to be saved. Some people deny the authority of Bible
examples. Others say they are just interesting stories about how things
may happen. But Paul here shows us that these examples are written for
the express purpose of showing us what we need to do to please God.
What can we learn from this example?
(1) Religious zeal, sincerity, and a good conscience are not enough
to guarantee salvation (despite the claims of some people). Paul was re-
ligiously zealous as a Jew before his conversion (Galatians 1:14). He had
a good conscience (Acts 23:1), and he was doing what he really thought
he ought to do (Acts 26:9).
Before his conversion, Paul was the ultimate example of one who
was zealous and served God sincerely with a good conscience. Yet even

at that time he was chief of sinners and needed salvation because he did
not believe in Jesus but was persecuting His followers (verses 12-16).
Religious zeal, sincerity, and a good conscience are all good quali-
ties. They are required for salvation. But they are not sufficient of them-
selves. They must lead to proper faith and obedience so that the sinner
might truly be saved.
(2) God’s grace can save anyone who is willing to turn from sin. Paul
especially wants us to know that, if Jesus could save him even though he
was the chief of sinners, then Jesus can save anyone. Jesus can and has
saved murderers, adulterers, idolaters, thieves, blasphemers, homosex-
uals, alcoholics, and sinners of all kinds (compare 1 Corinthians 6:9-11).
Never think you are too wicked for Jesus to save. If He saved Paul,
He can save you if, like Paul, you will sincerely repent and submit to
God’s requirements of salvation.
See verses 12-14 for other lessons we can learn from Paul’s conver-
sion.
In saving Paul, Jesus showed his longsuffering (patience). This
should give a sense of assurance and hope to those of us who realize that,
from time to time, we sin. God is patient and willing to give us an oppor-
tunity to be forgiven if He sees in our hearts and lives a sincere desire to
turn from our sins and please Him.
This salvation is for those who believe unto eternal life. Heaven is
the goal. Faith is a condition man must meet to reach that goal by God’s
grace. This faith, we have seen (verse 14) includes obedience, specifically
baptism.
Praise to God the King
Having described the salvation made available to him by God, Paul

breaks out into praise to God. This is sometimes referred to as a doxology
or a statement of praise. Paul describes God as:
* The King – the absolute monarch and ruler of the universe.

See Matthew 19:26; Genesis 17:1; 18:14; Mark 14:36; Luke 1:37; Job
42:2; 26:14; Revelation 19:6; Jeremiah 32:17,20-22; Psalm 33:10,11;
115:3; Proverbs 16:9; Isaiah 14:24-27; 43:13; 55:11; Revelation 3:7.
* Eternal, immortal – without birth or death, eternal in past and
future. God cannot die or be slain. This must be so since, as just stated,
God is eternal.
See Genesis 21:33; Exodus 3:13,14; Deuteronomy 32:40; 33:27;
Psalm 90:1-4; 93:2; Isaiah 44:6-8; Habakkuk 1:12; Romans 1:20.
* Invisible – No one can see God. Neither Father, Son, nor Holy
Spirit can be seen now. The Son was visible when He came to earth, but
he was seen as a man, not as God.
See John 1:18; 6:46; Numbers 12:8; Isaiah 6:5; Psalms 17:15; Exo-
dus 24:11; 33:17-23; 24:11; Colossians 1:15; 1 Timothy 6:16; 1 John
4:12,20.
* The only God – Any other “god” is false and men must forsake all
idols for the true God. This truth was as offensive to first-century Gen-
tiles as the doctrine of one true church is to modern denominationalists.
Yet Paul did not hesitate to affirm it even as we must affirm the truth
today. Some translations say the “only wise God.” But if He is the only
God, then of course He must be the only wise God.
See Ephesians 4:6; Compare Deuteronomy 4:35,39; 6:4; 32:39;
Psalms 86:10; Isaiah 43:10-13; 44:6-8; 45:5,6,21-23; Matthew 4:10;
Mark 12:29.
* Deserving of our honor and glory forever and ever throughout
eternity.
So be it. Amen!
1:18-20 – Some Who Made Shipwreck of the Faith
1:18-20 – Paul charged Timothy, according to the prophecies
that led the way to him, to war the good warfare. He
should hold faith and a good conscience which some had
rejected and made shipwreck concerning the faith. This
included Hymenaeus and Alexander whom Paul
delivered to Satan that they might learn not to
blaspheme.
Relationship of verses 18-20 to verses 3-11
Verses 18-20 are a continuation of the discussion in verses 3-11. In
verses 3-11 Paul reminded Timothy that he had left him in Ephesus to
oppose error and teach the need for love, a good conscience, and sincere
faith. Then Paul listed some things that characterize people who turn
aside from these qualities (verses 3-11).
In verses 12-17 he interrupted this discussion to give thanks for his
own conversion from these vain things. Then in verses 18-20 he returns
to the charge of verses 3-11 to tell Timothy to avoid these departures. He

states that people who continue so straying from the faith need to be de-
livered to Satan.
Note the parallel language:
The fact that Paul is returning to the theme of verses 3-11 helps ap-
ply these verses properly regarding church discipline (see verses 19,20
below).
Wage the good warfare.
“Prophecies” had led the way to Timothy (compare 4:14). Appar-
ently, prophecies had sometime been made regarding Timothy’s service
to the Lord, just as prophecies had been made elsewhere regarding other
Bible characters such as Paul, etc. We are not here told what those
prophecies were or who made them, but obviously both Paul and Timo-
thy knew.
Paul then urged Timothy to war the good warfare. Many Scriptures
compare serving God and teaching the gospel to a fight or warfare. How-
ever, the war is spiritual.
Here are some similarities between war and serving God:
1. We have an enemy: Satan and the forces of evil (Ephesians 6:10-
18; 1 Peter 5:8).
2. The enemy will destroy us (spiritually) if possible.
3. We have weapons with which we fight (Ephesians 6:10-18; 2 Co-
rinthians 10:4,5).
4. This warfare requires us to stand in opposition to error and be
willing to suffer hardship to defend the truth.
Opposition to error seems to me to be the main application that
Paul urges Timothy to make from the teaching in this context. People
were going astray and Timothy was responsible to rebuke them and pro-
tect the church from the error.
Compare 2 Corinthians 10:4,5; 2 Timothy 2:3,4; 4:7; 1 Timothy
6:12; Ephesians 6:12.

Some have put away faith and a good conscience.
Paul admonishes Timothy to hold fast to faith and a good con-
science since this is the goal of the charge Paul is giving (see verse 5).
Some have fallen away, but Timothy must remain strong and not be like
those who fell.
“Faith” is the common word for conviction and trust in God and
the gospel, which conviction leads to obedience (compare Galatians 5:6;
James 2:14-26; Hebrews chapter 11; etc.).
“Conscience” is the faculty of a person’s mind that approves or
disapproves of his conduct. A person must have a clear conscience to be
pleasing to God. But contrary to common thinking, the fact a person has
a clear conscience does not of itself prove he is acceptable to God. His
conscience must first be trained by the word of God.
See Acts 23:1; 24:16; Romans 2:15; 1 Corinthians 8:10,12; 1 Timothy
1:5,19; 3:9; 2 Timothy 1:3; Hebrews 13:18; 1 Peter 3:16; 1 Peter 3:21; Ro-
mans 14:23.
To “hold” faith and good conscience, then, one must continue faith-
fully obeying the gospel.
“Faith” () – “…1 that which evokes trust and faith a the
state of being someone in whom confidence can be placed, faith-
fulness, reliability, fidelity, commitment … 2 state of believing on
the basis of the reliability of the one trusted, trust, confidence,
faith … 3 that which is believed, body of faith/belief/teaching …”
– Bauer-Danker-Arndt-Gingrich.
“Conscience” () – “…a. the consciousness of any-
thing … b. the soul as distinguishing between what is morally good
and bad, prompting to do the former and shun the latter, com-
mending the one, condemning the other; conscience…” – Grimm-
Wilke-Thayer.
Some have made shipwreck of the faith.
To “suffer shipwreck concerning the faith” would be to fail to hold
to faith, resulting in the destruction of one’s obedience to the true gospel.
There are many ways a person might “put away” faith and a good
conscience (rather than “holding” them), and so make shipwreck of the
faith. But as elsewhere, the passage does not refer simply to people who
sin and then repent. It includes many ways of sinning, but it involves a
stubborn refusal to repent of those sins even after repeated rebukes.
This is described further in verses 3-11 and elsewhere in 1 and 2
Timothy and Titus (note Titus 3:10). So the connection to verses 3-11
helps us understand verses 18-20 and vice-versa. The notes on 1:6 show
other passages regarding people who fall away. 1 Timothy 6:20,21 also
names some who have “erred” concerning the faith by accepting profane
and vain babblings.

This passage would rebuke people who completely lose faith in God,
people who “quit the church” and go back into the world, people who
leave God’s true church and go into denominational error or who go to
congregations that practice sin and false doctrine to the point of dividing
God’s body, etc.
Note that it is possible to make shipwreck of the faith. Those who
advocate the doctrine of “once saved always saved” should consider this
point seriously. Such people also generally teach the doctrine of salva-
tion by faith alone. But if one makes shipwreck of the faith, then he must
have had faith but it was destroyed. If so, how can he still be saved eter-
nally? Since faith is essential to salvation, does it not follow that he was
saved but now is lost?
The blasphemy of Hymenaeus and Alexander
Paul specifically mentioned two men who needed to be taught not
to blaspheme. He named Hymenaeus who, according to 2 Timothy 2:17,
taught that the resurrection had already passed. He also named Alexan-
der (compare 2 Timothy 4:14?).
Blasphemy can refer to slander, railing, or reviling of other people,
or it can refer to speaking without proper respect regarding God or sa-
cred things. We are not told the specific form that the blasphemy took in
the case of these two men. Note that 1 Corinthians 5:11 specifically lists
“reviling” as grounds for withdrawing from an erring member.
“Blaspheme” () – “…to speak in a disrespectful
way that demeans, denigrates, maligns a in relation to humans
slander, revile, defame … b in relation to transcendent or associ-
ated entities slander, revile, defame, speak irreverently/impi-
ously/disrespectfully of or about …” – Bauer-Danker-Arndt-Gin-
grich.
Delivered to Satan: church withdrawal actions
Paul says that he delivered these men to Satan. This is the identical
expression used in 1 Corinthians 5:5, where Paul told the church to do
this to the fornicator there. The context there shows this is just another
term for withdrawing ourselves and refusing to associate with the erring
member.
The expression does not mean that Christians or the local church
places the person into Satan’s power. Rather, the sinner placed himself
there by disobeying God. What the Christians do is to make a formal
recognition that this is his state and that we must treat him accordingly.
“The sinner is handed over to Satan, that is, is separated from the
church, so that penitence may follow.” – Theodore of Mopsuestia (An-
cient Christian Commentary)
For other passages on church discipline, see 1 Corinthians 5; 2 Thes-
salonians 3:6,14,15; Matthew 18:15-17; Titus 3:10,11; Romans 16:17,18;
2 Corinthians 2:6-11; 2 John 9-11; Hebrews 12:15; 1 Corinthians 15:33.

Should we today deliver sinful members to Satan?
In this case it is probable that, being an apostle, Paul led a local
church in doing this, just as 1 Corinthians 5 describes. Paul had already
judged the man in 1 Corinthians 5:3-5, and he commanded the church
to follow through. Timothy would have understood Paul’s meaning be-
cause of other teachings he had received, just as we understand it be-
cause of 1 Corinthians 5.
In any case, 1 Timothy 1 is teaching that, when people act in the way
described here, they ought to be delivered to Satan. Their conduct is such
that this is the proper response.
No apostles are alive today to personally lead in this, but their in-
spired instructions in the Bible still lead us. Those instructions com-
mand churches to do this when they have members that need it (see the
passages already listed).
Comparing this case in 1 Timothy 1 to the case in 1 Corinthians
5:4,5, Patton says: “The procedure necessitated church action in Cor-
inth, and there is no reason to believe the procedure here was different.”
Apostles personally led New Testament churches in many other ac-
tivities too (such as ordaining elders – Acts 14:23). But we today are led
in those activities by the inspired written instructions given by those
apostles. To say we cannot do it now because no apostle is living, would
be to defeat the whole purpose of the written word.
Paul was here charging Timothy that he should instruct the church
to practice this discipline (compare 3:14,15; 4:11,16; 6:3-5; etc.). If no
one today could do what Paul said happened in this case, why bother to
instruct Timothy and us about it? And would God be a just and impartial
God if these people received this punishment, but people who do the
same thing today go unpunished simply because no apostle is present to
do it?
Consider the evidence:
* We know from 1 Corinthians 5 that the church must deliver to Sa-
tan all who ought to be delivered to Satan.
* We know from 1 Timothy 1 that people who act as here described
are people who ought to be delivered to Satan.
* It follows by necessary inference that the church today should de-
liver to Satan the kind of people described in this passage. Why should
the church refuse to give this discipline to people whom the Scriptures
say need it?
Applications to church discipline
Verses 18-20 show that the church should withdraw from (deliver
to Satan) those who reject faith and a good conscience and make ship-
wreck of the faith. As discussed above, this would include people who
completely lose faith in God, people who “quit the church” and go back

into the world, people who leave the true church to go into denomina-
tional error or who go to congregations that practice false doctrines and
divide God’s body, etc.
Since verses 18-20 are a continuation of verses 3-11, it follows that
verses 3-11 give more information about the kinds of sins that constitute
turning aside from faith and good conscience. Therefore, verses 3-11 list
other kinds of conduct for which the church should discipline people.
Included among those who should be delivered to Satan, according
to verses 3-11, are those who teach different doctrines and fables that
cause disputes but do not edify in godliness (verses 3,4). Such people
have turned aside to vain talking and do not know the truth (verses 6,7).
These are the same kind of people described in 1:19,20 and 6:20,21
(see above). They are also described in 6:3-5 where Timothy is told to
withdraw from them (KJV). See also the notes on Titus 3:9-11, and other
references there for more about such people.
Verses 8-11 also list specific examples of the kind of conduct that are
contrary to sound doctrine according to the gospel. These are additional
examples of those who have turned aside from the faith, etc. See verses
9,10 for meanings of the specific terms used there. Members, who prac-
tice such and will not repent after repeated rebukes, should be with-
drawn from.
Paul was urging Timothy to work to maintain purity in the local
church and the lives of the members. This requires teaching what is
true and opposing error (verses 3-7). It also requires discipline of those
who sin and will not repent (verses 18-20). Far too many churches today
struggle with problems because they fail in one or both areas.

1 Timothy 2
Chapter 2 – Instructions about

Prayer and the Conduct of Women
Having given his introductory charge summarizing Timothy’s re-

sponsibilities as a Christian and evangelist, Paul begins to describe var-
ious specific subjects Timothy needs to teach so people will avoid error
and follow the truth.
2:1-8 – Instructions about Prayer
2:1,2 – Supplications, prayers, intercessions, and

thanksgivings should be made for all men, including
kings and all who are in authority, that we may lead
quiet and peaceable lives in all godliness and reverence.
Kinds of prayer
First Paul encourages prayer on behalf of all people. Note the terms
he uses:
“Supplication”
This word is here translated “supplications” in our major transla-
tions, except “entreaties” in the NASB.
The word emphasizes the idea of requesting for some need to be
“supplied.” Examples of its use include:

Philippians 4:6 – Be anxious for nothing, but in everything by
prayer and supplication, with thanksgiving, let your requests be made
known to God.
1 Timothy 5:5 – Now she who is really a widow, and left alone, trusts
in God and continues in supplications and prayers night and day.
Hebrews 5:7 – Jesus, in the days of His flesh, offered up prayers and
supplications, with vehement cries and tears to Him who was able to
save Him from death, and was heard because of His godly fear…
“Supplications” () – “urgent request to meet a need, exclu-
sively addressed to God, prayer…” Bauer-Danker-Arndt-Gingrich.
“Prayer”
This is the most common gospel word for prayer. It is a general term
for prayer regarding all kinds of prayer and all topics in prayer.
“Prayer” () – “…prayer addressed to God…” – Grimm-
Wilke-Thayer.
“Intercession”
This word is generally here translated “intercessions” in our trans-
lations but “petitions” in the NASB and MLV. This English word empha-
sizes requests made on behalf of or for the benefit of others. Although
there is some variation in the definitions of the Greek word, this idea is
sometimes included in the related verb (see Romans 8:34; Hebrews
7:25).
In any case, Paul says here that we should pray for rulers and for all
men, so the idea of intercession or prayer on behalf of others is the pri-
mary point in this context.
“Intercession” () – “…1 a formal request put to a high offi-
cial or official body, petition, request … 2 prayer … a intercessory
prayer” – Bauer-Danker-Arndt-Gingrich.
It “does not necessarily mean what intercession at present com-
monly does mean – namely, prayer in relation to others … [but] … to
draw close to him so as to enter into familiar speech and communion
with him … implies, it is free familiar prayer, such as boldly draws near
to God…” – Trench
“Giving of thanks”
This is generally here translated “thanksgiving” or “giving of
thanks” in our translations. Other examples include:
1 Thessalonians 5:18 – In everything give thanks; for this is the will
of God in Christ Jesus for you.
Philippians 4:6 – Be anxious for nothing, but in everything by
prayer and supplication, with thanksgiving, let your requests be made
known to God;
Colossians 4:2 – Continue earnestly in prayer, being vigilant in it
with thanksgiving;
“Giving of thanks” () – “1. thankfulness … 2. giving of
thanks” – Grimm-Wilke-Thayer.

Note that the passage here says we should offer all these forms of
prayer on behalf of all people, especially rulers. So we should pray in
general regarding all people, pleading with God on their behalf, making
request for their needs to be met, and giving thanks for the good they
receive. Are we diligent in praying for others as we ought to be?
Surely there are many specific people for whom we ought to pray:
our family and friends, other Christians, especially elders and preachers,
the lost, those who are facing special troubles and temptations, new con-
verts, etc. Verse 2 emphasizes prayer for rulers.
Prayer especially for those in authority
Specifically, we should pray for kings and all people in positions of
legitimate authority. This may mean primarily civil rulers, but even peo-
ple in other positions of authority need our prayers (husbands, parents,
elders, etc.).
The prayer is not that we may receive personal luxury or wealth, but
that we might be able to live godly, reverent, peaceable lives. While we
have the right to pray for our physical needs to be met, our spiritual
needs are even greater. Specifically, we should pray that rulers would not
hinder our service to God.
Rulers are responsible to punish evildoers and praise those who do
good (Romans 13:1-7; 1 Peter 2:13-17). In carrying out these duties, rul-
ers make decisions that significantly influence many people, especially
Christians. To encourage righteousness and control evil people, rulers
need strength, courage, and wisdom. We should pray they have these
qualities.
Sometimes rulers fail to punish the wicked (as when they take
bribes or otherwise pervert justice). And sometimes they harm or even
persecute those who do right. As a result, wicked people are free to harm
good people, and sometimes the rulers join in harming the righteous.
Our prayer should be that this will not happen, but that rulers will pun-
ish the wicked and leave the righteous free to serve God. In short, we
should pray that rulers will properly fulfill the responsibility for which
God ordained their existence.
Rulers today face many serious decisions regarding abortion, ho-
mosexuality, pornography, drug abuse, gambling, divorce, and other
evils. Their decisions have a major impact on the moral and spiritual in-
fluences of society that face Christians and our families. Far too often the
rulers fail to properly oppose evil.
We live in a society that emphasizes tolerance, diversity, and politi-
cal correctness. But strangely enough, somehow this means tolerance for
all kinds of evil, but no tolerance for the beliefs and teaching of Chris-
tians. We need to diligently pray for rulers to protect us and maintain
our rights so we can live peaceable lives in all godliness and reverence.
The prayers led in our assemblies frequently do ask that rulers
would leave us free to worship God without molestation. But the passage

here says much more than that. It is not a request simply that we may be
free to worship. It is a request that we be able to live godly lives, which
includes much more than just worship.
We should also pray that we be free to practice the faith revealed in
God’s word. This includes preaching and teaching the word freely to
those around us. It includes refusing to fellowship or cooperate with sin
in the lives of others. It includes raising our children to know the will of
God and serve Him without opposition from the government or the
schools.
Jeremiah 29:7 – Seek the peace of the city where I have caused you
to be carried away captive, and pray to the LORD for it; for in its peace
you will have peace.
2:3,4 – This is good and acceptable in the sight of God our
Savior, who would have all men to be saved and come to
the knowledge of the truth.
In God’s sight, the things Paul had just spoken were “good and ac-
ceptable.” This refers again to our need to pray that rulers will rule so
that we can lead quiet, peaceable lives in all godliness. God wants rulers
to rule for our good, and He wants us to pray for the rulers. These prayers
should include freedom to preach the gospel so that all men can know
the truth and be saved.
God desires all people to be saved and come to the
knowledge of the truth.
Jesus came to die for everyone (see also verse 6 below). God’s plan
offers salvation to all, and He seeks for all to accept that salvation.
This disproves the Calvinistic doctrine that, before the world began,
God unconditionally chose certain people who would be saved without
any regard to their character, conduct, or will; but God unconditionally
chose not to save other people. So, Calvinism claims that God loves and
desires to save only the elect whom He unconditionally predestined to
save.
But this passage shows that He wants all to be saved. Further, God
is no respecter of persons (Acts 10:34,35; Romans 2:5-11). It follows that,
since He wants to save all, either all men will be saved, or else there are
conditions man must meet to be saved.
God’s desire for all men to be saved also contradicts the views of
idolatry and polytheism. Idolatry commonly taught that gods protected
or provided for just one group of people, such as a nation or city. When
nations went to war against one another, the gods of those nations sup-
posedly opposed one another. The idea of one God who ruled all the
world and sought the wellbeing of everyone differs from paganism.

The truth is that God loves all and wants all to be saved. He sent
Jesus to die for all. But there are conditions everyone must meet to re-
ceive the forgiveness God offers. These conditions include knowing
God’s will. No one can obey God’s will until he learns it.
This is why Bible study is so important, and why Christians are re-
sponsible to teach God’s word to all (Mark 16:15; Acts 17:11; Psalm 1:1,2;
John 6:44,45). Each person is a free moral agent, capable of choosing to
do right or wrong. God wants all to do right, but first they must learn
what right is.
This verse also gives great encouragement to Christians. God is not
looking for opportunities to condemn us to hell, as some seem to imag-
ine. God does not ignore our sins; but when we sin, God wants to be able
to save us. We need not live in mortal fear that He will allow us to be lost
for some isolated circumstance that can be overcome. He is working with
us to help us overcome these problems and do right.
Often we do not understand how God’s providence works for our
good and our salvation. Sometimes people even invent false or unprov-
able doctrines to reassure people that they cannot fall from grace or that
they will be saved even while they refuse to repent of sins. We may not
know all the answers to questions about how God will keep His people
saved, but let us preach the conditions of forgiveness while we also trust
the fact that He does want us saved.
For other passages and further discussion showing that God has
made salvation available to all people, see our notes on verse 6 below.
2:5-7 – There is one God and one mediator between God and
men, himself man, Jesus Christ who gave himself a
ransom for all, the testimony to be borne in due time.
Paul was appointed a preacher and apostle of this
testimony, a teacher of the Gentiles in faith and truth.

One God
This is one of many passages that emphasize that there is just one
true God. This God created all and rules all people everywhere on earth.
This relates to verses 1,2 which teach us to pray to the one God for all
men everywhere.
As explained earlier, the concept of one true God over all the earth
contradicts idolatry. According to pagan polytheism, each different lo-
cality would have its own god. So people in one locality would pray to the
god of that locality. But it would make no sense to pray for the god of one
area to bless the people of another area since it had no power in that
area. So the concept of praying to one God for all people everywhere was
foreign to paganism.
One mediator
Just as there is only one God, so there is only one mediator between
God and men. Once again, this emphasizes the universality of true reli-
gion: one God and one mediator for all men.
Major versions generally translate this as “mediator,” except the
MLV has “intermediary.” A mediator acts as a go-between or intermedi-
ary between two parties to produce peace, reconciliation, harmony, or
agreement.
There is only one mediator between God and man, and that medi-
ator is Jesus. This mediation pertains first to our salvation from sin. He
is the go-between who makes salvation possible. He did this by taking
on the nature of man and dying as a sacrifice on behalf of man (compare
verses 4,6). As a result, man, who was alienated from God because of sin,
can now come to God and have fellowship with Him. (Hebrews 8:6; 9:15;
12:24)
However, this mediation also pertains to prayer in that it is our sins
that make it impossible for God to accept our prayers (Isaiah 59:1,2;
etc.). When Jesus as our mediator makes salvation available, then He
also makes prayer possible. Notice that the subject in the context here is
prayer (see verses 1,2,8).
Under the Old Testament, the priest stood as a mediator between
God and men. The people themselves could not offer their sacrifices to
God. These had to be taken to the priest to offer on behalf of the people.
The priest was the channel through which forgiveness flowed from God
to the people and worship flowed from the people to God.
Jesus is our High Priest today (Hebrews 6-8). He offered the sacri-
fice by which we are forgiven and made it possible for us to approach
God in worship. So forgiveness is available from God to men through
Jesus, and our worship, specifically our prayer, is made available to God
through Jesus. As a result, we no longer need human priests between us
and God, but we need the one mediator, Jesus.
Jesus is the ideal mediator because He was both God and man. As
God, He could fully understand and reveal God’s will to man. As a man,

He could identify with the needs and problems that people face. He could
identify with both parties, and both parties would recognize His unique
ability to meet the need. Only He could serve as the ransom for our sins,
and only He could bring reconciliation between God and man and enable
men to approach God in worship.
False mediators
Many religious people today seek other mediators besides or in ad-
dition to Jesus. Some view Mary or saints as go-betweens between them
and Jesus (and therefore between them and God), so they pray to Mary
or to dead saints. Mary is sometimes called a “co-mediatrix” with Christ.
But there is only one Mediator just as surely as there is only one God. We
may as well claim to believe in more than one God as to claim to believe
in more than one mediator.
Some churches claim to have special priests that serve as mediators.
They may believe that priests can forgive sins directly and that people
cannot obtain forgiveness without confessing to the priest. All such con-
cepts contradict this passage. Christians need no human priest to serve
between them and God since each Christian already is a priest. See 1 Pe-
ter 2:5,9. Jesus is the one mediator and the one High Priest.
Furthermore, that mediator is the one who gave His life as a ransom
for all. No one can serve as a mediator between God and man unless he
gave his life as a ransom for all. This eliminates Mary and all human
priests and saints. They cannot qualify as mediators because they did not
die to save us from our sins.
For other passages that discuss Jesus’ role as Mediator see Hebrews
2:18; 4:15,16; 5:7-9; 7:24-26; 8:1; 10:19-23; John 14:6,13,14; 15:16;
16:23-26; Romans 1:8; 8:34; Ephesians 5:20.
“Mediator” () – “…one who intervenes between two, either
to make or restore peace and friendship, or to form a compact, or for
ratifying a covenant: a medium of communication, arbitrator…” –
Grimm-Wilke-Thayer.
Jesus a ransom
All our major translations translate this as “ransom.” A ransom is a
price paid to set someone else free. Someone has been taken captive or
enslaved, as by an enemy. For that one to be set free, someone else must
pay a price or make a sacrifice. This process is known as “redemption.”
In the spiritual application of the gospel, we are the captives, having
been captured by sin because of our conduct. Jesus in the ransom in that
He gave His own life so that we might be set free from the penalty of our
sins. The fact that Jesus gave Himself demonstrates that He voluntarily
sacrificed Himself of His own free will. Wicked men crucified him, but
He allowed it to happen (Matthew 20:28; John 10:17,18).

The point is not to whom the price is paid. The point is that, be-
cause man had sinned, for us to escape the consequence of our sin, some-
one had to pay the price of death. This one was Jesus, the sinless Son of
God who died as a sacrifice for us.
For years this was a mystery that had not been revealed, but in due
time it was testified: it was revealed to mankind through inspired men
who could give evidence that their revelation was from God. See Ephe-
sians 3:3,4,9; 1:9; 6:19; Colossians 1:26,27; 2:2; 4:3; 1 Timothy 3:16.
For other passages about redemption see Matthew 20:28; Ephe-
sians 1:7; Colossians 1:14; 1 Peter 1:18,19; 2:24; 3:18; Titus 2:14; Isaiah
53:5-9; Hebrews 9:11-15,24-28; 10:9-13; 13:20,21; Revelation 5:9.
Jesus paid this price for all.
Once again Paul emphasizes the universality of the gospel: one God
for all men, one mediator for all men, and one ransom for all men. There
is only one mediator for all, just like there is only one ransom for all and
only one God for all.
Calvinism teaches that the atoning death of Jesus is available, not
to all people, but only to those who were unconditionally chosen for sal-
vation before the world began. But this verse, like verse 4, denies that
false doctrine. If God is the God of all men, then Jesus is the ransom for
all men, not just for a few unconditionally elect. (See our notes on verse
4.)
Consider other similar passages:
Passages that Teach that God Makes Salvation Available to

All through Jesus
1 Timothy 2:4 – God desires all men to be saved and to come to the
knowledge of the truth.
1 Timothy 2:6 – Jesus gave Himself a ransom for all.
2 Peter 3:9 – God is not willing that any should perish but that all
should repent.
Titus 2:11 – For the grace of God that brings salvation has appeared
to all men.
Hebrews 2:9 – By the grace of God Jesus tasted death for every-
one.
John 3:16 – God so loved the world that He gave His only begotten
Son, that whoever believes in Him should not perish but have everlasting
life.
1 John 2:2 – And He Himself is the propitiation for our sins, and
not for ours only but also for the whole world.
Romans 5:18,19 – Justification came unto “all men” by Jesus’
righteous act (His death). This was the same “all men” on whom con-
demnation came as a result of Adam’s sin.

Acts 2:38,39 – The promise of remission is for all, as many as God
calls. But the call is sent to everyone in the world through the gospel (2
Thessalonians 2:14; Mark 16:15,16).
John 1:29 – The next day John saw Jesus coming toward him, and
said, “Behold! The Lamb of God who takes away the sin of the world!”
2 Corinthians 5:19 – God was in Christ reconciling the world to
Himself
Acts 10:34,35 – …God shows no partiality. But in every nation who-
ever fears Him and works righteousness is accepted by Him.
Matthew 11:28 – Come to Me, all you who labor and are heavy
laden, and I will give you rest.
1 John 4:14 – And we have seen and testify that the Father has sent
the Son as Savior of the world.
Paul an apostle and preacher of this gospel message

Paul again reaffirms that he was truly appointed an apostle,
preacher, and teacher of God’s word, especially to the Gentiles. See notes
on 1:1.
2:8 – Paul desired that men pray in every place, lifting holy
hands, without wrath and disputing.
Men should pray everywhere.
Paul discussed prayer in verses 1,2 and indirectly in verse 5. Here
he returns to that subject saying that men should pray everywhere.
Prayer should be a regular, continual part of our lives. Each day we
should pray often, not just when assembled with saints in group worship.
Some believe that the context of 1 Timothy chapter 2 applies pri-
marily or perhaps only to assembled congregational worship. We will
discuss this further regarding the subjection of women in verses 11,12.
However, we note here that Paul expressly says he is discussing
prayer everywhere. This would include worship assemblies, but would
also include prayer outside assemblies. Jesus urged disciples to pray
even in private – Matthew 6:6 (Daniel 6:10,11; 2 Kings 20:1-3). Surely
we should pray (as described in verses 1,2) outside as well as inside
church meetings. Jesus serves as our Mediator outside as well as inside
church meetings. We should be holy and without wrath and doubting,
whether praying inside or outside church meetings.
Paul’s expression here encourages this universality of prayer. Many
Scriptures show we can pray anytime, anywhere. See also Ephesians
6:18; 5:20; Acts 2:42; 1 Thessalonians 5:17,18; Colossians 2:7; Luke 18:1-
7; etc.
Some believe this verse is discussing assembled congregational
worship because it says “men” should pray, and the word for “men” gen-
erally refers to males, not women. This contrasts with the instructions
given to women beginning in verse 9. So they conclude that this verse is

teaching that men should be the ones who lead in prayer in congrega-
tional worship.
And of course, I agree that men should lead prayer in congrega-
tional worship. Nevertheless, I do not conclude that this passage is talk-
ing primarily about congregational worship. As far as I can tell, men
should be the ones to lead in prayer outside assemblies as well as in the
assemblies. If men are involved in the prayer, then a man should lead
the prayer. And as the passage says, this should apply “everywhere.”
Prayer and a holy life
No matter when or where we pray, Christians should pray with holy
hands, not with wrath and doubting. So Paul teaches that we should ac-
company our prayers with a godly life. Our hands must be holy when we
pray, and our lives must be characterized by self-control (not by wrath –
compare 1 Peter 3:7) and by faith (not doubting). God does not accept
the prayers of those who are guilty of wrath and doubting.
Because we do so many things with our hands, Scripture often uses
the condition of the hands as a symbolic reference to our character (see
Psalm 24:4; 26:6; 73:13; Job 16:17; 17:9; 22:30; 31:7; 9:30; Isaiah 1:15;
2 Samuel 22:21; James 4:8). One who is guilty of murder is spoken of as
having “blood on his hands,” etc. (This is similar to the way that eyes and
faces are often spoken of as expressing character.)
So the passage shows that, for God to hear our prayers, our lives
must be pure and holy, expressed here as holy hands. But this is a figure
of speech since evil comes from the heart (Mark 7:20-23) and the hands
of themselves do not determine holiness.
Here are other passages showing that, for God to hear our prayers,
we must be living righteous lives: James 5:16; 1 John 3:21,22; Proverbs
28:9; 15:8,29; Psalm 66:18; Isaiah 1:15-17; 59:1,2.
Other passages also show that we must pray in faith, not doubting,
if God is to hear us: James 1:5-8; Mark 11:28.
Posture in prayer
Other passages also refer to hands “lifted up” in prayer: 1 Kings
8:22; Psalm 63:4; 28:2; 143:6; 134:2; 141:2; 88:9; Lamentations 2:19;
Luke 24:50; Job 11:13; Ezra 9:5; Nehemiah 8:6. Some people conclude
this means the proper position for prayer is for one to lift both hands
above his head.
But 1 Kings 8:38 describes prayer with hands stretched out toward
the temple. Which is it? As already discussed, the expression is symbolic
emphasizing the need for a holy life. If the holy hands are symbolic, not
literal, why should the lifting up of holy hands be literal?
Other passages show that physical posture in prayer does not mat-
ter. There is great variety in posture:

It seems most likely that the lifting up of hands in 1 Timothy 2:8 is
a symbolic expression for appealing to God, not referring to physical
posture (note Lamentations 3:41). But in any case, other passages show
that no one posture is required.
2:9-15 – Instructions for Women
2:9,10 – Women should adorn themselves with proper
clothing, modestly and discreetly, not with braided hair
and gold or pearls or costly garments, but rather
through good works as befits women who claim to be
godly.
This passage presents importan Bible teaching about what people
should wear. However, there are also other useful passages, and all
should be understood in light of one another. Note the terms used in this
verse:
Modest
This word is translated “modest” or “modestly” (NKJV, KJV, ASV,
NRSV), “proper” (NASB), “respectable” (ESV, MLV).
The emphasis of the word, as shown by the context, is on the char-
acter of the inner person: godliness and good works. This character
then manifests itself in the outward manner of dress.
Improper display of the body due to scanty clothing would be in-
cluded. But this problem seems to be more emphasized in other terms.
“Modest” () – “well-arranged, seemly, modest …” Grimm-
Wilke-Thayer.
“1 pert. to having characteristics or qualities that evoke admiration
or delight, an expression of high regard for pers., respectable, honorable
… 2 pert. to being appropriate for winning approval, appropriate…” –

Propriety
This word is translated “propriety” (NKJV), “shamefastness” (ASV),
“modestly,” (NASB), “shamefacedness” (KJV), “sensibly” (RSV), “mod-
esty” (ESV, MLV), “decently” (NRSV).
This refers to a sense of shame or modesty so that one does not go
beyond the limits of proper reserve or decency. In other words, it should
be rooted in the character of Christians (here especially of women) that
they would be ashamed to overstep the bounds of decency, either by
making a prideful show of oneself or by failing to properly cover one’s
body.
This word is similar to “chaste” (see below) and comes closer to
what we today mean by “modesty.” Specifically, it is wrong to so dress as
to be sexually suggestive or to stimulate the sexual desire of the opposite
sex. Such a way of dressing ought to make us ashamed. Too many today
have no such sense of shame. But God requires Christian women to have
it.
“Shamefastness” or “propriety” () – “a sense of shame, mod-
esty: 1 Timothy 2:9; reverence, Hebrews 12:28…” – Grimm-Wilke-
Thayer
“…1 modesty of women … 2 reverence, respect…” – Bauer-Danker-
Arndt-Gingrich.
Moderation
This word is translated “moderation” (NKJV), “sobriety” (ASV,
KJV), “discreetly” (NASB), “self control” (ESV), “suitable” (NRSV), “self-
discipline” (MLV).
Choosing clothing properly, so as not to be overly showy and yet not
sexually suggestive, requires a degree of good sense and judgment. This
word emphasizes this need. (NKJV says “moderation,” which is some-
times how this word is translated, but the emphasis is on good judgment
that keeps us from doing what is unwise.)
A godly Christian woman should develop an innate sense of what is
right and wrong in clothing. She should be able to recognize, even with-
out having to go through a technical checklist, that certain ways of dress-
ing are out of place or sinful. She should just naturally shun clothing that
exposes what ought to be covered.
She should also have a sense of what is appropriate for an occasion,
not seeking to flaunt her wardrobe or especially not wanting to distract
others during worship. Such a sense of judgment is lacking in many
Christian women, especially younger women. The term “sobriety” or
“moderation” also includes this good judgment.
Note that it is clear from this passage that God does care what we
wear. He has given regulations regarding clothing, and we must respect
His will. While this passage is addressed to women, it is clear from other
passages that God is also concerned that men are not sexually suggestive
in their clothing.

“Moderation” () – “a. soundness of mind … Acts 26:25
b. self-control, sobriety … 1 Timothy 2:15,9” – Grimm-Wilke-Thayer
“…1 gener. soundness of mind, reasonableness, rationality … 2
practice of prudence, good judgment, moderation, self-control as exer-
cise of care and intelligence appropriate to circumstances…” – Bauer-
Danker-Arndt-Gingrich.
The proper emphasis in clothing
The passage may sound like it forbids all wearing of braids, gold,
pearls, or costly clothing. However, 1 Peter 3:1-6 is in many ways parallel
to 1 Timothy 2:9-12. It similarly lists kinds of clothing women should
“not” wear, including simply “putting on apparel” (ASV). Obviously
women are not forbidden to wear apparel.
Proverbs 31:21,22 praises the worthy woman because she provided
her family and herself with clothing of scarlet, fine linen, and purple. In
Genesis 24:22 Abraham's servant gave a gold nose ring and gold brace-
lets to Rebekah when he sought her to be Isaac's wife.
This is an example of the many Bible passages that contain a “not
(this), but (that)” expression. It is not the intent of such expressions to
absolutely prohibit the first item (“not this”). The intent is rather to em-
phasize the second item (“but that”) as being far more important than
the first. The first item may, in some such expressions be absolutely
wrong. But sometimes it is not wrong; it is just less emphasized than the
second item is.
An example is John 6:27: “Do not labor for the food which perishes,
but for the food which endures to everlasting life, which the Son of Man
will give you…” Surely this is not prohibiting working for food (compare
2 Thessalonians 3:10; etc.). It is just emphasizing the spiritual food.
Many other examples are John 12:44; 1 Corinthians 1:17; 15:10; 1 Peter
3:3,4; Mark 9:37; Matthew 10:20; Acts 5:4; 1 Thessalonians 4:8; Genesis
45:8; 1 John 3:18.
Likewise, 1 Timothy 2:9,10 and 1 Peter 3:1-6 are not absolutely for-
bidding all wearing of braids, gold, etc. They are simply saying that these
are not what women should emphasize. True, such styles may become
so extreme that they violate the modest, quietness that should charac-
terize godly women (compare Isaiah 3:16-24). This should be avoided.
However, the main point in this part of the verses is to contrast
physical clothing with spiritual. It is easy for women to become too con-
cerned about physical, outward beauty when they should be far more
concerned about clothing themselves with good works. And men should
seek wives with inward purity as far more important than outward
beauty.
So the emphasis in context seems to be on: (1) not over-dressing for
the sake of vanity, pride, and self-exaltation by showing off one’s expen-
sive and beautiful wardrobe; (2) emphasizing inward character rather
than outward beauty.

The sexual display resulting from inadequately covering the body is
forbidden here, but much more is also included. The principles taught
here would lead women to develop a sense of decency and propriety so
they never think of wearing shorts, halters, short skirts, slit skirts, tight
pants or skirts, or garments low-cut in front or back, such as are com-
monly seen in our society. But the principles also teach women not to
overemphasize outward beauty by decorating the body to the neglect of
spirituality.
Women should dress in such a way that is becoming or fitting to
those who profess godliness. The emphasis, the passage says, should be
on good works. A godly woman should understand that certain ways of
dressing are simply not becoming or fitting to godliness. She should also
realize that what is fitting or properly suitable is an emphasis on good
works.
Other passages about sexual purity
When we study other passages in connection with 1 Timothy 2, we

see that Scripture surely rebukes the wearing of scanty apparel. Passages
regarding sexual purity show that it is wrong to have the physical sexual
act with someone other than our lawful spouse. This would constitute
fornication or adultery (Mark 7:20-23; 1 Corinthians 6:18-20; Galatians
5:19-21; Hebrews 13:4; etc.)
However, the Bible also shows that, not only is it wrong to commit
the physical act, it is also wrong to dwell on that act in our mind, lusting
to do it with someone to whom we are not married. This harmonizes with
the Bible principle that inner attitudes, not just outer actions, must
be right. To control our conduct, we must first control our thinking.
Mark 7:20-23; Matthew 5:27,28; Proverbs 6:25 – A person should
not only avoid physical sexual union with someone other than his Scrip-
tural spouse, but he should also avoid “fantasizing” about improper sex-
ual activities with someone other than his spouse. If it would be wrong

to do the act, then it would be wrong to seriously wish we could do the
act.
Proverbs 7:10 – Women sometimes wear clothing that has the effect
of tempting men to improper sexual desires: “the attire of a harlot.”
2 Samuel 11:2-4 – David was tempted to sin by the sight of Bath-
sheeba. A woman inadequately clothed can tempt even the best of men.
Job 31:1 – I have made a covenant with my eyes; why then should I
look upon a young woman? Job knew it was wrong to look lustfully at a
woman (other than his wife). So he had determined in his heart he would
not allow his eyes to do so.
The Bible teaches us not to tempt other people but to set a good ex-
ample for them (Matthew 18:6-9; 1 Timothy 4:12; Titus 2:7,8; etc.). It
follows that clothing is often sinful by being sexually suggestive. It puts
before people of the opposite sex, to whom we are not married, the temp-
tation to think evil and improper thoughts.
Women and chastity
Titus 2:4,5 – Older women should teach young women to be dis-
creet, chaste … that the word of God may not be blasphemed. (2 Corin-
thians 11:2)
1 Peter 3:1-6 – Women should be chaste, specifically in clothing.
“Chaste” means “pure from carnality, chaste, modest… ” – Grimm-
Wilke-Thayer.
Virtually all translations translate this with the English word
“chaste,” which means “free from any trace of the coarse or indecent …
synonyms: clean, decent … modest, pure…” – www.merriam-web-
ster.com.
For women to be chaste, rather than emphasizing outward appear-
ance, they should learn to put greater emphasis on “the heart, with the
incorruptible beauty of a gentle and quiet spirit.”
Older women are responsible to teach this to young women. Preach-
ers, elders, and all Christians should teach all Bible truths, but older
women are specifically instructed to teach this to young women.
Lasciviousness/lewdness
Many New Testament passages forbid Christian men and women to
commit lasciviousness, lewdness, or licentiousness – Mark 7:20-23; Ro-
mans 13:13,14; Galatians 5:19-21; 1 Peter 4:1-4.
Here are some definitions of these English words: “inclined to lust-
fulness,” “arousing or exciting sexual desire,” “inclined to, characterized
by, or inciting to lust,” “obscene or indecent,” “[sexually] suggestive,”
“causing or intended to cause sexual excitement or lust.”
A definition of the Greek word is: “wanton (acts or) manners, as
filthy words, indecent bodily movements, unchaste handling of males
and females” (Fritzsche via Grimm-Wilke-Thayer).

These terms refer to anything that causes or tends to arouse sexual
excitement, desire, or lust between people not married to one another.
Such desire comes from the heart, defiles those who practice it, and
keeps people from entering the kingdom of heaven. As applied to cloth-
ing, we should not wear anything that has the effect of arousing or ex-
citing the sexual desires of others. Our dress should not be sexually sug-
gestive. But it should be chaste or pure.
Bible passages on clothing show God wants our clothing to cover us
sufficiently so that we do not tempt others to lust. The Bible clothing that
God gave Adam and Eve helps us understand the extent God wants us to
be covered.
Nakedness
Genesis 3:7-11,21 – Here we learn:

* To avoid nakedness, God expects people to cover themselves with
clothing.
* When clothing is inadequate, God is still displeased.
* People who wear clothing are still “naked” if the clothing is inad-
equate. This too is shameful.
* To clothe people adequately, God made tunics.
* Wearing adequate clothing is a requirement for men as well as
women. Both the man and the woman were to cover themselves equally.
Exodus 20:26; Leviticus 20:17; Revelation 3:18 – Nakedness is
shameful throughout the Bible, including today. This is true for both
men and women. And remember that nakedness refers, not just to a
complete lack of clothing, but to insufficient clothing.
Exodus 28:41-43 – To avoid nakedness men (as well as women)
must cover their thighs.

2:11,12 – A woman should learn in quietness with all
subjection. A woman should not teach or exercise
authority over a man, but should remain quiet.
Translations of the verses
NKJV – Let a woman learn in silence with all submission. And I do
not permit a woman to teach or to have authority over a man, but to be
in silence.
ASV – Let a woman learn in quietness with all subjection. But I per-
mit not a woman to teach, nor to have dominion over a man, but to be in
quietness.
ESV – Let a woman learn quietly with all submissiveness. I do not
permit a woman to teach or to exercise authority over a man; rather, she
is to remain quiet.
NASB – A woman must quietly receive instruction with entire sub-
missiveness. But I do not allow a woman to teach or exercise authority
over a man, but to remain quiet.
NRSV – Let a woman learn in silence with full submission. I permit
no woman to teach or to have authority over a man; she is to keep silent.

HCSB – A woman should learn in silence with full submission. I do
not allow a woman to teach or to have authority over a man; instead, she
is to be silent.
MLV – Let a woman learn in quietness in all subjection. Now I do
not permit a woman to teach, nor to dominate a man, but to be in quiet-
ness.
KJV – 1 Timothy 2:11 – Let the woman learn in silence with all sub-
jection. But I suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence.
The KJV expression “usurp authority” has led some to conclude that
a woman may exercise authority over a man as long as he gives her per-
mission, but she should not “usurp” authority by taking it against his
will. However, other translations show that a woman is forbidden to
“have authority,” “have dominion,” or “exercise authority” over a man.
No matter how she receives authority, exercising authority over a man is
usurping it, since she has no right to have it.
Subjection of women to men
This is one of many passages that teach the subjection of women to
men. According to Scripture, males lead in all the following roles:
Contrary to the concepts of modern feminism, Scripture forbids

women to take a leading role over men in the church or in any circum-
stance of teaching God’s word. Rather, women should be subject to men
in spiritual teaching situations.
(See also Genesis 2:18; 3:16; 1 Corinthians 11:3.)

Women in the Bible were valued for their important spir-
itual work.
In particular, women have a definite responsibility in

teaching.
None of these passages place women as preaching God’s word in the

public worship assemblies of the church or in any capacity in which they
would be teaching God’s word with authority over men. Nevertheless,
within limits, women may discuss God’s word with men, asking ques-
tions, making comments, and imparting information to men.
(Luke 2:36-39; 10:40-42; Acts 2:17; 21:9)

God values people for their service, not their authority.
Matthew 20:25-28 – People in the world give great honor to those
who have authority, but it is not so among God’s people. Those whom
God considers great (and so should we) are those who serve others. Jesus
is the example, for He came to serve by giving His life.
This does not forbid the existence of valid authority. Jesus used
Himself as the example we should imitate, and He possessed authority
(Matthew 28:18; 7:29). He likewise ordained other authority relation-
ships, such as parents over children, civil rulers over citizens, etc. (Ephe-
sians 6:1,4; Colossians 3:20,21; Romans 13:1-7; 1 Peter 2:11-15; etc.)
The point is that possession of authority does not inherently make
one great. People without authority can be just as great as those who
have it.
The fact men and women are equally valued does not mean God ex-
pects them to do the same work or have the same authority. But women
are equally valuable as men regardless of the authority men have.
Does 1 Timothy 2:11,12 refer primarily to the public wor-
ship assemblies of the church, or is it broader in application?
Many commentators state that the entirety of 1 Timothy chapter 2

(or at least verses 8-15) refers to church worship assemblies. However, I
can find nothing anywhere in the chapter to prove such a conclusion.
The whole context of the chapter is describing general life situations.
This would include church assemblies, but not exclusively or primarily
so.
Verses 1,2,8 – Prayer is not limited to assemblies, but is done “eve-
rywhere” (verse 8).
Verses 3-7 – Salvation in Christ is not limited to church assemblies.
Verse 5 – Christ’s role as our mediator is not limited to church as-
semblies.

Verses 9,10 – Modesty in women does not apply just in church as-
semblies.
Verses 13-15 – The principle of women being subject to men is here
stated in general, not referring just to church assemblies.
Nothing in the context is referring specifically to church meetings.
Everything in context applies outside those meetings as well as inside
them. We conclude that, while the principles of verses 11,12 would apply
in church assemblies, they are not limited to that. In this sense 1 Timothy
2:11,12 differs from 1 Corinthians 14:34,35. The context of 1 Corinthians
14 does refer to assemblies of the whole church, and it teaches that
women are to be silent and not to speak even so much as to ask a ques-
tion.
Even those who say the passage refers to public worship may end
up acknowledging that the principles taught here apply elsewhere as
well. In introducing the chapter, Patton says: “In this chapter Paul gives
instructions that have primary application to public worship … Though
the public assembly of worship is primarily in view, principles are set
forth that obviously have application elsewhere as well.”

What does it mean for women to learn in “silence”
(NKJV)?
Some translations say a woman should learn in “silence” (KJV,

NKJV, NRSV), but others say she should learn in “quietness” (ASV,
MLV, NIV) or “quietly” (NASB, ESV). The usage of forms of this word
elsewhere shows it does not necessarily mean one may say nothing at all,
but rather refers to a restrained, reserved manner.
2 Thessalonians 3:12 – Christians are commanded to work in qui-
etness (same word) and eat their own bread. Does this mean absolute
silence?
1 Timothy 2:2 – Pray that we may lead a quiet (related word) and
peaceable life in all godliness and reverence. Does this mean absolute
silence?
1 Peter 3:4 has probably the best parallel (using a related form of
the word). The subjection of women is described as “a meek and quiet
spirit.” 1 Peter 3:1-6 is a general parallel to 1 Timothy 2:9-15. Both show
that “quietness” means a submissive attitude, in contrast to a loud, stub-
born, rebellious, bossy manner.
Habakkuk 2:20; Isaiah 41:1 – We are commanded to keep silence
before the Lord. We sing this as a song at times. As a kid I wondered how
we could keep silence and sing a song at the same time! The answer is
that keeping silence before the Lord does not mean we speak nothing. It
means we have a submissive and respectful attitude, rather than insist-
ing on our own way.
We have shown that 1 Timothy 2:11-14 does not refer just to church
assemblies. If it meant women could not speak at all, then that would
apply wherever she is subject to her husband. This would contradict all
the passages showing that women can be teachers and may even discuss
the Bible with men. Specifically, even 1 Corinthians 14:34,35 says she
may ask her husband at home.

The conclusion is that this passage forbids a woman to take any
leading role over men in teaching or other spiritual matters, even outside
the church assemblies. She may not preach, lead a Bible study, lead sing-
ing or lead prayer when men are present, even in a private gathering.
In contrast, however, 1 Corinthians 14:34,35 does discuss specifi-
cally congregational assemblies, and there it goes further than this pas-
sage in 1 Timothy 2. In that context, women are forbidden to speak at all,
even to ask a question.
(A different form of this word is used in 1 Thessalonians 4:11; Acts
11:18; 21:14; Luke 23:56.)
Note definitions of the word used here and related forms of the
word.
“Quietness” (`) – “…1 state of quietness without disturb-
ance, quietness, rest … 2 state of saying nothing or very little, silence…”
“…1. quietness: descriptive of the life on one who stays at home do-
ing his own work, and does not officiously meddle with the affairs of oth-
ers … 2. silence … 1 Timothy 2:11,12” – Grimm-Wilke-Thayer
“Quiet” (`) – “…quiet, well-ordered…” – Bauer-Danker-
Arndt-Gingrich
“…quiet, tranquil” – Grimm-Wilke-Thayer.
“…indicates tranquility arising from within, causing no disturbance
to others. It is translated ‘quiet’ in 1 Timothy 2:2 … in 1 Peter 3:4, where
it is associated with ‘meek’ and is to characterize the spirit or disposi-
tion” – Vine.
“(Be) quiet” (`) – “…1 to relax from normal activity, rest …
2 to live a quiet life or refrain from disturbing activity, be peaceable/or-
derly … 3 to be free from being disturbed, have rest … 4 to refrain from
saying someth., be quiet, remain silent…” – Bauer-Danker-Arndt-Gin-
grich.
“… to be still, to live quietly” – Vine.
“…to keep quiet, i.e. a. to rest, to cease from labor … b. to lead a quiet
life, said of those who are not running hither and thither, but stay at
home and mind their business … c. to be silent, i.e. to say nothing, hold
one’s peace …” – Grimm-Wilke-Thayer
Does the language of verse 12 forbid all forms of teaching
as well as forbidding dominion over a man?
Some think “nor” (“or” – NKJV) means the woman is forbidden to
have authority over a man and she is forbidden to teach. But this cannot
be because it would contradict the other passages listed showing that
women may teach in some circumstances and are in fact commanded to
do so.

The phrase “over the man” must modify both “teach” and “have au-
thority” as in Acts 4:18. She may not teach or otherwise exercise author-
ity over a man. Teaching, when it does not involve authority over men,
is not forbidden. This is made clearest in the NASB.
2:13-15 – For Adam was formed first, then Eve. And Adam
was not deceived, but the woman fell into transgression
because she was deceived. Women will be preserved
through bearing children if they continue in faith and
love and sanctification with self-control.
Verses 13,14 give two reasons for women’s subjection to men,
thereby explaining the reasons for the regulation of verses 11,12.
The man was formed first

The first reason for the subjection of women is that man was formed
before woman. This refers to the creation account of Genesis 2:18ff. See
also 1 Corinthians 11:3,8,9.
The woman was created from the beginning to be a helper or com-
panion to a man, not a leader or authority figure. Man was created with
the position of leader, and his nature suits that position. The woman was
created for a different purpose, and her nature suits her role. Surely she
does lead her children and may lead other women. But in her relation-
ship with the man, she was created to be a follower, not a leader.
Note that this New Testament account confirms the creation ac-
count of men and women. It confirms that there was a first man and a
first woman named Adam and Eve, the man was created before the
woman, and the woman was created to be a helper to man. Feminists,
humanists, and evolutionists may object, but the Bible still says this is
true.

The woman was deceived.
Here is a second reason man has the leadership role. Both Adam
and Eve sinned, but the woman was deceived whereas the man was not.
This does not necessarily mean her sin was worse. Both the man and the
woman were punished. But God made the punishment fit the sin.
Eve tried to take the leadership role and made a sinful decision
without consulting her husband. She allowed herself to be deceived and
made a colossal blunder, so God required that she would always be sub-
ject to her husband (Genesis 3:16). Her punishment reminds her that
she left her role of subjection. The man was punished just as severely but
in a different way.
So, verses 13,14 say that woman’s nature suits her role. She was
made to be a follower, not a leader of men, and severe trouble occurred
when she left her role.
Saved in childbearing
This is a difficult verse. Other verses show that God intends wives
to be homemakers (Titus 2:5), and some think that is the point here. But
would that mean that, if she chooses not to marry, she will not be saved?
Surely not, for other passages show a woman may choose to remain sin-
gle (See 1 Corinthians 7.)
Another view is that “she” here refers, not to the fact that all women
must bear children, but to a specific incident in history in which redemp-
tion was made possible by the woman’s act of childbearing, thereby ex-
onerating womankind. This would, of course, be the Virgin Birth of Je-
sus, born of a woman (without the aid of man) as promised in Genesis
3:15 (Galatians 4:4).
This birth was essential so Jesus could become a man and die for
our salvation (Hebrews 2:9-18; 9:24-26; 10:5; 1 John 2:2). Just as Eve
brought sin into the world (verse 14), she also bore children and thereby
made it possible for the Savior to be born into the world.
But the verse then shows that, though women made salvation pos-
sible by childbearing, yet women (“they”) must continue in faith, love,
and sanctification with self-control if they as individuals are to be saved.
NASB – “But women will be preserved through the bearing of children
if they continue in faith and love and sanctity with self-restraint.” (Oth-
ers say this means the children she bears must have these qualities, but
would that mean the mother is unsaved if the children go astray?)
Patton’s comments include the following statement which serves as
a fitting conclusion for this discussion about the role of women:
“Let it be observed that while woman was created to be a ‘help
meet for man,’ which demands a subordinate position, she, never-
theless, is the crowning act of all God’s creation. No creature has
been endowed with more beauty, loveliness, grace, tenderness,
and gentleness – all of which, not only completely qualify her, but
make her to excel as the companion she was meant to be. For this

reason her throne of glory is in the home. There is no position she
can occupy with greater honor. There is no place she can serve bet-
ter. Nothing else can take her place. Barnes says, ‘When she is ab-
sent from that situation – no matter what good she may be doing
elsewhere – there is a silent evil reigning, which can be removed
only by her return’ … Her throne of glory is in the home (compare
Titus 2:4,5)!”

1 Timothy 3
Chapter 3 – Qualifications of
Church Leaders
Paul begins a discussion of officers in the church (see the parallel in

Titus 1:5-9). The fact he taught this to both Timothy and Titus shows the
importance of preaching about church leaders. To help understand the
teaching, consider some background material about the office of elder.
Terms for Elders
God often describes things – especially things about our spiritual
service – using different terms for the same thing to teach us different
aspects of it. This is true for God, the church, Christians, Jesus, salvation,
sin, Satan, the gospel, etc. It is also true for the office of elder. To under-
stand the work and value of elders, let us study the words God uses for
them.
“Bishop” or “overseer”
This word is translated “bishop” or “overseer.” It emphasizes that
the work involves supervision: the responsibility to oversee the work of
others, to guide and watch for their wellbeing. Examples of its use in-
clude:

1 Timothy 3:1,2 – A man who desires the position of a bishop desires
a good work.
Philippians 1:1 – Paul wrote to the church with its bishops and dea-
cons.
Acts 20:28 – Here the word is translated “overseer.” (1 Peter 5:2)
“Bishop” () – “…an overseer, a man charged with
the duty of seeing that things to be done by others are done rightly,
any curator, guardian, or superintendent … spec. the superinten-
dent, head or overseer of any Christian church…” – Grimm-Wilke-
Thayer.
“…1 one who has the responsibility of safeguarding or seeing
to it that someth. is done in the correct way, guardian … 2 In the
Gr-Rom. world ἐ. freq. refers to one who has a definite function or
fixed office of guardianship and related activity within a group …
The term was taken over in Christian communities in ref. to one
who served as overseer or supervisor, with special interest in
guarding the apostolic tradition…” – Bauer-Danker-Arndt-Gin-
grich.
“Elder” or “presbyter”
This term is translated “elder” or “presbyter.” It refers to the age of
the men, emphasizing the wisdom, experience, and dignity of maturity,
which ought to be useful to these men in leading the congregation. Ex-
amples of its use include:
Acts 14:23 – Paul and Barnabas led churches to ordain elders in
every church.
Acts 20:17 – Paul called to him the elders of the church in Ephesus.
(1 Peter 5:1)
1 Timothy 4:14 - “Presbytery” refers to the body of elders or “elder-
ship.”
“Elder” () – “…elder; used 1. of age … advanced
in life, an elder, a senior: … 2. a term of rank or office; … a. among
the Jews … b. among Christians, those who presided over the as-
semblies (churches) … they did not differ at all from the … bishops
or overseers …” – Grimm-Wilke-Thayer.
“…an old man, an elder, is used (a) of age … (b) of rank or
positions of responsibility … (3) in the Christian churches, those
who, being raised up and qualified by the work of the Holy Spirit,
were appointed to have the spiritual care of, and to exercise over-
sight over, the churches. To these the term ‘bishops’ … or ‘overse-
ers,’ is applied … the latter term indicating the nature of their
work, presbuteroi their maturity of spiritual experience. The Di-
vine arrangement seen throughout the N.T. was for a plurality of

these to be appointed in each church … They were appointed ac-
cording as they had given evidence of fulfilling the Divine qualifi-
cations…” – Vine.
“Pastor” or “shepherd”
This word is translated “shepherd” or “pastor.” It emphasizes that
the work involves guidance, protection, and nourishment. Examples of
its use include:
Ephesians 4:11 – Pastors are among the works God placed in the
church.
Acts 20:28 – Elders should shepherd (verb form) the church of God.
(1 Peter 5:2)
“Pastor” () – “…a herdsman, esp. a shepherd; … b. metaph,
the presiding officer, manager, director, of any assembly; … of the over-
seers of the Christian assemblies…” – Grimm-Wilke-Thayer.
“…1 one who herds sheep, shepherd, sheep-herder … 2 one
who serves as guardian or leader, shepherd … b of those who lead
Christian communities/congregations/ churches…” – Bauer-
“a shepherd, one who tends herds or flocks (not merely one
who feeds them), is used metaphorically of Christian “pastors,”
Eph. 4:11. Pastors guide as well as feed the flock; cp. Acts 20:28,
which, with ver. 17, indicates that this was the service committed
to the elders (overseers or bishops); so also in 1 Pet. 5:1,2 …; this
involves tender care and vigilant superintendence.” – Vine
These terms all refer to the same work or office.
Some religious groups claim bishops are different from elders which
are different from pastors. They usually claim bishops are over elders
and pastors. Some automatically think preachers are pastors. But the
case here, as often occurs for terms for other people in the Bible, is that
different terms refer to the same thing.
The dictionaries we have cited claim that the terms “elder,”
“bishop,” and “pastor” all refer to the same office or function. But con-
sider now the proof from Bible contexts.

Acts 20:17,28-30
Verse 17 – Paul addresses the elders of the Ephesian church.
Verse 28 – The Holy Spirit made them bishops (ASV; “overseers”
– KJV). Their job was to shepherd (NKJV; “feed”— KJV; “tend” – ASV)
the flock. This uses the verb form of “pastor.”
Verses 29,30 – Their duty to act as shepherds (pastors) is further
described.
All three terms are here used to describe the same men doing the
same job in the local church.
Titus 1:5-9
Verse 5 – Titus was told to appoint elders in every city.
Verses 6-9 – Qualifications for elders immediately follow. They
must have these qualities “for” bishops must possess the qualifications
described.
The context is obviously discussing one office, giving the qualifica-
tions for it, and using the terms “elder” and “bishop” interchangeably.
Further, the work these men do, as described in verses 9-14, is the same
work that Acts 20 said elders or bishops do: they act as shepherds (pas-
tors) to protect the flock from false teachers.
1 Peter 5:1-3
Verse 1 – Peter addresses elders.
Verse 2 – Their work is to shepherd (NKJV; “tend” – ASV; “feed”
– KJV) the flock (this is the verb form of “pastor” or shepherd). And they
serve as overseers (NKJV; exercise or take the “oversight” – ASV,
KJV), which is the verb form of “bishop.”
So the terms “elder,” “pastor,” and “bishop” are used interchangea-
bly, referring to the same office in the local congregation: the same men
with the same qualifications, work, and jurisdiction.
Although the Catholic church today distinguishes bishops from el-
ders, consider the following footnote from the New Catholic Bible on 1

Timothy 3:1. “‘Bishop’ represents a Greek word meaning ‘overseer,’ and
‘presbyter’ another Greek word meaning ‘elder.’ In St. Paul ‘bishop’ and
‘presbyter’ seem to be used convertibly...”
So even groups that today distinguish elders from bishops must
acknowledge that there is no such difference in the New Testament. Fol-
lowers of Jesus should use terms the way God used them, not making
distinctions that God did not make.
And since the term “pastor” refers to the office of elder or bishop, it
follows that the work of a “pastor” is different from that of a preacher or
evangelist. Many men may do the work of a preacher without being qual-
ified to do the work of an elder or bishop. So it is incorrect to call a man
a “pastor” just because he is a preacher. The terms “pastor,” “elder,” and
“bishop” all refer to the same role or position, but this is not the same
role that preachers have.
Ephesians 4:11 says Jesus gave some to be apostles, some prophets,
some evangelists, and some pastors and teachers. So pastors are differ-
ent from evangelists just as evangelists differ from apostles.
All three terms we have studied refer to older men who oversee or
lead a local church in serving God, acting as shepherds to guide and
nourish the members. This is a leadership role, which means it is im-
portant and valuable work.
(Note also 1 Timothy 5:17 which shows that elders are responsible
to rule, which is a work inherent in the word “overseer” or “bishop.”)
The Work of Elders
To understand the role and qualifications of elders, we must under-
stand the work God has assigned them to do. Consider the following
works:
Elders should set good examples.

Elders are commanded to set good examples, and other members
are commanded to imitate their example.

1 Peter 5:2,3
Elders should make themselves examples to the flock. All Christians
should be good examples; but because of their position, this is especially
important for elders.
Note the connection to shepherds leading a flock. A shepherd leads
the sheep by going before, so the sheep can follow (John 10:3,4; compare
1 Peter 2:21).
Imagine a shepherd telling the flock: “I think I’ll just stay home to-
day. You go over the hill, across the valley, around the bend to the pas-
ture by the river. Eat and drink there, then meet me back here at 5:00.”
What good would that do? So, if elders expect members to be active in
the Lord’s work, they must set the example, not just tell others what to
do.
Acts 20:28-30
Elders must take heed to themselves first, then they can tend and
oversee the flock. They must appreciate the danger that they will lead
others into error (verses 29,30).
The qualifications of elders demand that men lead lives that every
member could imitate (1 Timothy 3:1ff; Titus 1:5ff). Elders should take
this challenge seriously.
Elders must set the proper example in every area of their lives: in
their family life, in their service to others, in moral purity, in their respect
for authority, and in their zeal and dedication to God’s work.
Hebrews 13:7
Members should follow or imitate the faith of those who rule over
them and speak God’s word to them.
Could it be that some members have a double standard? Do you be-
lieve elders and their families should attend every service and be actively
involved in the work? Do you think they and their family should not
smoke, drink alcoholic beverages, dress immodestly, dance, etc.? If so,
then you should live as you expect them to live!
And elders should realize that God expects them to live lives worthy
of imitation. They should ask: “If all the members do as I do, will they be
assured of eternal life?” Remember, too, that even in matters of liberty
we must do what is best for the salvation of souls (Romans 14; 1 Corin-
thians 8 and 10).
It follows that elders and their wives should be among the most ac-
tive families in the work of the church. No one should be able to point
out members who are more actively committed than are the elders. Oth-
erwise, there would be members who, if they were to imitate the elders,
would become less active for the Lord than they are now!

What a blessing for a congregation to have men and their families
who actively set an excellent example of what it means to be true Chris-
tians! Surely a congregation without elders is missing a serious source of
help and assistance.
Elders watch on behalf of members’ souls.
Hebrews 13:17
Those who rule (elders) should watch on behalf of souls. One of
their main jobs is to guard the spiritual wellbeing of each member.
Too many elders think their job is to see that the grounds and build-
ing are cared for, money is spent properly, etc. While elders should over-
see this work, much of these specifics may be delegated to deacons or
other members. Elders should be involved in the lives of the members.
Luke 15:3-6; John 10:11-14 – Many Scriptures describe the care and
personal concern shepherds should have for each sheep. This teaches
pastors to be concerned for each sheep. They should seek any who wan-
ders away. They should willingly sacrifice for the good of the flock.
Ezekiel 34:1-6 – God rebuked Old Testament shepherds who did
not strengthen the weak, bring back what was driven away, or seek what
was lost. Today in many congregations, members wander into sin, miss
services, or quit serving God altogether, and no one bothers to try to
bring them back.
Some have criticized elders as “watchdogs” who “hide in the bushes”
watching for members to sin. Occasionally members resent the efforts of
elders to discuss with them about their lives. But God requires elders to
be on guard for error, and faithful Christians should appreciate men who
do this work diligently.
When elders are personally concerned for every member, they will
see that new and weak members are taught, they will help people at the
first sign of problems, and they will lead in the discipline of sinners who
will not repent. The result will be congregations that are active and
strong.
Acts 20:28-31; Titus 1:9-14
Shepherds especially “watch” for wolves or false teachers (compare
Matthew 7:15ff). This does not mean the elders just tell certain men to
keep quiet or tell members not to listen to them. It means elders must
“convict the gainsayer”: prove by God’s word that men are wrong and
rebuke their sins.
John 10:11-13 – Some shepherds avoid fighting wolves (rebuking
error) because it is unpleasant or even dangerous. But shepherds that
love the sheep will fight the wolves even to the point of giving their own
lives. The principle taught here applies to all shepherds, not just to Jesus
(note 1 Peter 5:4). Like Jesus, elders should endure great hardship for
the good of the sheep.

Elders will “give an account” for how they handle problems in the
church, whether it be false teaching or members who stray into sin (com-
pare Ezekiel 33:1-9). What an awesome responsibility! But a great re-
ward awaits those who serve faithfully: a crown of glory that does not
fade away (1 Peter 5:4).
Here is another reason congregations need elders. What a blessing
to know that qualified men are serving as watchmen guarding the souls
of each individual member.
Elders teach the truth and rebuke error.
1 Peter 5:2; Acts 20:28
Elders “feed” the flock like shepherds. This involves all aspects of
tending the flock. But one thing that surely is involved is providing nour-
ishment. The shepherd leads the flock to green pastures and still waters
(Psalm 23:1,2).
Hebrews 13:7; 1 Thessalonians 5:12
Members should imitate the faith of those who rule over them and
speak God’s word to them. Some people think that all elders must do is
set a good example. But more than that is required. Elders must also
speak the word.
Elders are not the only ones in a congregation who are responsible
to teach. Other Scriptures show that all Christians should teach to the
extent of their abilities. But elders should especially emphasize the work
of teaching and should be among the more active teachers in a congre-
gation. They should not simply sit back and leave the teaching to others.
1 Timothy 3:2; Titus 1:9ff
Elders must have sufficient ability both to build up members and to
rebuke false teachers. This may often involve private teaching with indi-
viduals, but at times it would necessarily involve speaking to the whole
congregation.
1 Timothy 5:20 – There are times when error must be refuted pub-
licly. Some people think elders need not be able to address the whole
congregation or teach classes if they teach privately. But the duties of
elders include feeding the whole flock and protecting against wolves who
teach error even publicly (Acts 20:28-30; Titus 1:9-14).
Other people think elders should speak and teach publicly, but there
is little need for them to teach individual members who have spiritual
needs. But we have seen that shepherds must seek the individual sheep
that stray (Luke 15:3-6; Hebrews 13:17).
It is hard to see how any man can serve as a proper shepherd unless
he is willing and able to teach both publicly and privately (compare Acts
20:20). As with any teachers, the ability of elders will vary. But each el-
der needs a good degree of ability to privately teach each member as
needed and to publicly admonish and encourage the congregation.

Once again, consider what a blessing such men would be to a con-
gregation. Every congregation needs men who are qualified to teach and
who can set a good example for other teachers.
Elders oversee and rule the local church.
Sometimes people deny that elders have the authority to make de-
cisions that the congregation is required to follow. They say elders only
set examples for the congregation and teach them God’s word. Surely
there are limits on elders’ authority. But note the Bible teaching that
shows they do have authority to make decisions in harmony with what
God’s word authorizes.
Bible words that show elders have authority

Shepherd (pastor):
Acts 20:28; 1 Peter 5:2; Ephesians. 4:11. “Feed” (KJV) is translated
“shepherd” (NKJV, NASB) or “tend” (ASV).
Dictionaries say this means (among other things): “activity that
protects, rules, governs … ‘lead’, ‘guide’, ‘rule’” (Arndt and Gingrich); “to
rule, govern … the presiding officer, manager, director” (Thayer); “ten-
der care and vigilant superintendence” (Vine).
Overseer (bishop):
Acts 20:28; 1 Peter 5:2. Elders oversee or take the oversight of the
work of the local church. They “exercise oversight” (see ASV, NASB, ESB,
NRSV; compare KJV).
This means: “a man charged with the duty of seeing that things to
be done by others are done rightly … superintendent” (Thayer). (Com-
pare Philippians 1:1; 1 Timothy 3:1; Titus 1:7.)
Rule; one who is to be obeyed; submit to them:
1 Timothy 5:17 – Elders should “rule” well. “Rule” here means: “to
be over, to superintend, preside over” (Thayer); “to be at the head (of),
rule, direct … manage, conduct …” (Arndt and Gingrich).

Hebrews 13:7 – Remember those who have the rule over you (lead-
ers). The word for “rule” in Hebrews 13:7,17 means: “to be a leader; to
rule, command; to have authority over…” (Thayer).
Hebrews 13:17 – Obey those who have the rule over you and submit
to them. “Obey” in Hebrews 13:17 means: “… to listen to, obey, yield to,
comply with” (Thayer).
(Compare 1 Timothy 3:4,5; 1 Corinthians 12:28; 1 Thessalonians
5:12; Hebrews 13:24; Romans 12:8; 1 Peter 5:5.)
Steward – Titus 1:7. Elders are stewards of God.
This word means:
“the manager of a household or of household affairs; esp. a
steward, manager, superintendent … to whom the head of the
house or proprietor has intrusted the management of his affairs,
the care of receipts and expenditures, and the duty of dealing out
the proper portion to every servant …” (Thayer).
This word shows the proper level of elders’ authority. Elders are en-
trusted by Jesus with the duty to lead the members, so the members
should submit to them. But the elders’ authority is subject to that of
Jesus, so they can only lead the church to do what Jesus authorized the
church to do.
(For other uses of the word see Luke 12:42; 1 Corinthians 4:2; Ga-
latians 4:2; Luke 16:1,3,8; etc. See also 1 Peter 5:3 – not lords of those
entrusted to them.)
Conclusions regarding elders’ authority
Elders must not lead the church to practice things Jesus never au-
thorized. This is taught by the term “steward,” and harmonizes with
Matthew 15:1-9; Galatians 1:8,9; 2 John 9; etc. Elders must remember
they are stewards, not lords (1 Peter 5:3). They follow the rules made by
the Chief Shepherd.

But in carrying out authorized activities, many decisions must be
made. As God’s appointed overseers or stewards, the elders are respon-
sible to see that these decisions are rightly made.
These decisions may include such matters as what preachers to sup-
port, what needy members to care for, when and where and how often
the church should meet, what teaching activities the church should ar-
range, etc. As long as these decisions are within the realm of authorized
activities, the members are required to cooperate and submit to the de-
cisions made.
Each eldership oversees just the one local church where they are
members and were appointed. See 1 Peter 5:1-3; Acts 20:17,28; 14:23;
etc. No eldership is ever authorized to have oversight of the affairs of
more than one congregation. We will not dwell on this point here, yet it
is a critical point often violated in ways that have repeatedly led God’s
people into apostasy.
Elders have authority to oversee only the affairs that pertain to
church activities or to the spiritual wellbeing of the members. Note He-
brews 13:17 (watch on behalf of souls) and other Scriptures listed ear-
lier. Elders have no authority to try to determine how members act in
personal affairs that do not involve the church or the destiny of mem-
bers’ souls.
Elders must use their authority to make decisions for the good of
the whole congregation, not to satisfy their personal desires or inter-
ests. This is the stewardship God gave them (Hebrews 13:17). This is also
taught by the principle of love (Matthew 22:36-39; 7:12; 1 Corinthians
13:4-7). Elders should care for the flock, not lord it over the flock (1 Peter
5:3). (Note also “not self-willed” – Titus 1:7.)
Truly, elders who do their work properly are a great blessing to the
church and will receive a great reward from the master whom they serve
(1 Peter 5:4; Hebrews 13:17).
A plurality of Elders in Each Congregation

Scriptures
Every Scripture that mentions elders in connection with local
churches, shows that there were plural elders in each church.
Philippians 1:1 – The church in Philippi had bishops (plural) and
deacons.
Acts 15:4,22 – The church at Jerusalem had elders (plural) (com-
pare verses 2,6,23; 16:4; 21:17,18).
Acts 20:17,28 – Paul sent to Ephesus and called to him the elders
(plural) of the church (singular) – verse 17. He continues to address
them throughout the discussion in the plural. They were to take heed to
themselves (plural) and to the flock (singular) where they had been
made overseers (plural) – verse 28.
1 Peter 5:1-3 – Peter speaks to the elders (plural) and tells them to
tend the flock (singular) which is among them.
Acts 14:23 – Elders (plural) were ordained in every church (singu-
lar).
The only passages that do not use the term elder, bishop, etc., in the
plural, are those that discuss the qualifications each elder must possess
or the sins an elder may commit. This shows that each elder must pos-
sess the qualities listed and must be responsible for his errors – 1 Timo-
thy 3; 5:19; Titus 1.
Conclusions
All these passages imply a plurality of elders appointed in
each church.
To appreciate the force of this, consider more closely the wording of
the verses.
Suppose a corporation determines, “We will appoint directors over
our departments.” Since “departments” is plural and “directors” is plu-
ral, the statement would fit grammatically whether each department
gets one director or each gets more than one. Either way, you would have
directors (plural) for departments (plural), but you would not know
whether each department had just one or several.
But suppose they had said, “We will appoint directors over each de-
partment.” Then grammatically each department would receive more
than one director: directors (plural) for each department (singular).
The latter case fits the Bible's description of elders. 1 Peter 5:1-3 ad-
dresses the elders (plural) and then connects them to a single congrega-
tion. Acts 14:23 goes further and says this was done in every church. And
all specific examples confirm this conclusion.
Each congregation, then, should appoint a plurality of elders. No
one man alone ever had oversight of a congregation. This shows the error
of considering one man as “the pastor” of a congregation, as denomina-
tions often do.

The wisdom of this should be obvious.
Whether or not we understand why God said to ordain elders (plu-
ral) in every church, we should obey it because He said it. However, it
should not be hard to understand the advantages of His arrangement.
The Bible warns elders of the dangers and temptations of their po-
sition (Acts 20:28-30; 1 Timothy 3:6; 1 Peter 5:3). If there is more than
one elder in each church, they can help one another avoid these dangers
and overcome these temptations.
Elders also face serious responsibilities. They need someone with
whom to discuss decisions and problems, someone to share the burden
and to confide in, someone to be a source of strength and encourage-
ment.
The same principle has value in other areas. Doubtless, this is why
Jesus sent the apostles out by twos, and Paul often had other people with
him on his preaching trips.
Furthermore, two or three witnesses are needed to testify regarding
historical events (Matthew 18:16; John 8:17; 2 Corinthians 13:1; 1 Timo-
thy 5:19; Hebrews 10:28; Deuteronomy 19:15). Elders would often need
to support one another as witnesses regarding various situations in
which they need to act. They would not need to expect people to take the
word of just one man but would have the support of the other men.
Indeed, two are better than one (Ecclesiastes 4:9-12).
3:1-7 – Qualifications of Bishops or Elders
Paul begins his discussion of the qualifications of church leaders by
discussing the elders.
3:1 – It is a faithful saying that a man who seeks the office of
a bishop is desiring a good work.
The importance of elders
Having considered a general overview of the work of elders, let us

now examine the specific instructions Paul gives here in 1 Timothy chap-
ter 3. He begins by saying that it is a good work to seek the office of an
elder. This is a “faithful” (true, reliable) saying (compare 1:15).

The word for “desire” (NKJV, KJV) is also translated “seek” (ASV)
or “aspire” (NASB, ESV, NRSV). The original word () means to
stretch out for a thing because one longs for the desired object. Compare
Hebrews 11:16; 1 Timothy 6:10.
Some look at this statement as though it is the first qualification a
man must have to be appointed as a bishop. That is, he must desire the
office. If a man indicates he does not desire the office, some people
simply conclude nothing can be done about it, since we cannot appoint
him if he does not want the office.
But it appears to me that in many cases this becomes an excuse for
men to not serve in this important capacity. They do not want the re-
sponsibility, so they just say they do not desire the office and they are off
the hook. But I do not believe this was written primarily to tell us not to
appoint a man who lacks the desire. Of course, we cannot force the office
upon a man (compare 1 Peter 5:2,3).
But the main purpose of the statement is to encourage men to be
willing to serve: to get them to see the value of the work and to develop
the qualifications. If a man is qualified or could become qualified, this
passage was not written to give him an excuse if he does not desire to
serve. It was written to admonish him that he should desire to serve.
New Testament churches had elders: churches of Judea (Acts
11:30), the church at Jerusalem (Acts 15:4,22), the church at Ephesus
(Acts 20:17), and the church at Philippi (Philippians 1:1).
Acts 14:23 – Having established churches on his first preaching
journey, Paul then returned to those cities and ordained elders in every
church. Approved apostolic example shows it is God’s plan for every
church to have elders.
Titus 1:5 – Paul charged Titus to set in order the things that are
lacking, and appoint elders in every city. God wants elders everywhere,
and this is a command (charge). Until a congregation appoints elders,
something is lacking (wanting). “Lack” does not necessarily mean “sin.”
“Lack” refers to immaturity in growth.
Churches without elders should be working to train qualified men.
We need to teach on the subject and encourage men to work to develop
the qualifications. Men should make it their goal to develop the qualifi-
cations, and those who have the qualifications should be willing to serve.
A man should desire the office, but not for money (1 Peter 5:3),
though it is right for elders to be paid (1 Timothy 5:17). He should not
seek the praises and glory of men, though elders should be respected for
their work (1 Thessalonians 5:12,13). He should not simply seek power
or authority over others, though elders do have authority. None of these
motivations in itself is an acceptable reason for serving God in any area.
The reason men should desire the office is stated: because it is a
good work. And Christians should want to do good. Christians are com-
manded to be zealous of good works. Read Colossians 1:10 Ephesians

2:10; 2 Thessalonians 2:17; 2 Timothy 2:21; Titus 2:14; 3:1; Hebrews
13:21; and especially James 4:17.
Christians should want to study, teach, pray, give, etc., not for
money, glory, or praises of men, but because they are good things to do.
Likewise, Christian men should desire to serve as elders, if they can, be-
cause it is a good thing to do.
An elder serves God and serves the church in an extremely needed
and useful capacity (1 Thessalonians 5:12,13). People who want to please
God will want to be useful in His work in any way they can. And that is
why men should desire the office of an elder.
An office?
Note that there is no word for “office” in the original. It simply says
the oversight or overseership (MLV). So, by implication it refers to the
position or work of one who oversees. However, this position involves
the following:
1) A specific work
2) Specific qualifications one must meet to be appointed to the work
3) A specific appointment or ordination to the position – Acts 14:23;
Titus 1:5
4) Supervision or oversight over a local congregation
Surely this fits the definition of an office, not as an honorary status,
but as a responsibility to work in this appointed role. Doubtless this is
why the great majority of our primary translations use the word “office”
(KJV, ASV, NASB, ESV, NRSV), NKJV says “position.”
3:2 – A bishop must be blameless, the husband of one wife,
temperate, sober-minded, of good behavior, hospitable,
able to teach.
Elders’ Qualifications
1 Timothy 3:1-13 and Titus 1:5-9 describe what kind of person one
must be to serve as an elder or deacon. Before we study the qualities
listed, let us notice some principles for understanding and applying
them.

The qualifications are necessary
The Scriptures command us to appoint only men who qualify.
“If”
Titus 1:6 – Elders should be appointed if they have the qualities
listed. God’s conditions must be met. Compare this to other verses that
use “if” phrases such as 2 Corinthians 5:17; 2 Timothy 2:12; Acts 8:37.
Would it be right to consider these statements true even in cases in which
the “if” condition is not met?
Likewise, a church should appoint elders if any man be the kind
described. What if there are no men with those qualities? Then it would
be wrong to appoint them.
“Must”
Titus 1:7; 1 Timothy 3:2 – A bishop must be the kind of man de-
scribed. When God says a thing “must” be, then God’s people are re-
quired to practice it that way. Consider other passages that use the word
“must”: John 3:5; 4:24; Acts 9:6; Hebrews 11:6. Now when God says
bishops must be the kind of man described, what is our condition if we
appoint men who do not have those qualities?
Serious responsibility requires high qualifications. Do we want just
anyone serving as President of the United States? We want to know that
the man who serves is well qualified to do a good job because the conse-
quences are so great if he fails. Likewise, elders possess the highest po-
sition of authority and responsibility any men today can possess in Je-
sus’ church.
Acts 20:28-30 – Paul expressly warned elders of the danger that
some of them would lead members astray. Nearly every major apostasy
in the church has involved perversions in the eldership of churches, and
every major apostasy has proceeded with the cooperation of elders.
There is something worse than not having elders, and that is having
unqualified elders.

“Must” () – “…1 to be under necessity of happening, it is
necessary, one must, one has to, denoting compulsion of any kind.
a of that which takes place because of circumstances or inner ne-
cessity, with the context determining the cause … b of the compul-
sion of law or custom … c of an inner necessity growing out of a
given situation … d of compulsion caused by the necessity of at-
taining a certain result … 2 to be someth. that should happen be-
cause of being fitting … a – gener. … b of that which one should do
… c to indicate that something that happened should by all means
have happened … d to indicate that someth. that did not take place
really should have happened…” – Bauer-Danker-Arndt-Gingrich.
“…it is necessary, there is need of, it behooves, is right and
proper … a. necessity lying in the nature of the case … b. necessity
brought on by circumstances or by the conduct of others toward
us … c. necessity in reference to what is required to attain some
end … d. a necessity of law and command, of duty, equity … e. ne-
cessity established by the counsel and decree of God, especially by
that purpose of his which relates to the salvation of men…” –
Grimm-Wilke-Thayer.
All the qualifications are necessary.
Some people think a church should just “appoint the best we have”:
men who have most of the qualifications, even if they do not have them
all.
But which qualifications can a man lack? If we can overlook one
qualification, why can’t we overlook any others or even all of them?
Where do you draw the line? What if “the best we have” includes a
woman? Who decides which qualifications we may overlook and which
we should not?
The qualifications of elders are God-given conditions, just like the
conditions for becoming a Christian. Should we accept people as Chris-
tians who are “the best we have,” even if that includes people who lack
faith or repentance or baptism?
The Bible says to obey all God says. See Matthew 28:20; Acts
3:22,23; James 2:10. The passages listing qualifications of elders are Di-
vine requirements. What right do we have deciding to obey some of
God’s requirements but ignoring others?
God tells us the specific kind of men we should appoint. We have no
more right to appoint a different kind of man from what God specified
than we have to use a different kind of music in worship, a different kind
of food on the Lord’s Supper, or a different action for baptism.
Each man must have all the qualifications.
Some people think that the qualities listed must be possessed by the
group of elders as a whole, but not necessarily by each man. They think

we may overlook the fact a particular man lacks some of the qualifica-
tions if some other elders have those qualifications.
But the passages show that each man individually must possess
these qualities.
1 Timothy 3:1,2 – “If a man … a bishop must be …”
Titus 1:6,7 – “If a man is … For a bishop must be …”
Which qualifications may we overlook for any specific man? If we
may overlook one qualification for one individual, why not overlook
most or all the other qualifications in the same way? Why not appoint
some women, if some of the other elders are “husbands of one wife”?
If one of the men had all the qualifications, could we appoint with
him another man who had none of the qualifications? Where do you
draw the line, how do you decide, and who gets to decide which qualifi-
cations may be overlooked? How could you exclude anybody from the
eldership? If you had a large enough number of people appointed, for
each qualification there would surely be somebody who possessed it.
The conditions for being an elder must be met by each individual
before he can be appointed, just like all the conditions for salvation must
be met by each individual before he can be saved. (Compare Mark 16:16
– “He that believes …”) Could we accept a group of people as members
so long as one of them believed, another repented, another confessed,
and another had been baptized?
Each man must possess all the qualifications before he can be
appointed, and must continue to possess them as long as
he continues in the office.
Some think that, if a congregation does not have men with the qual-
ifications, they may appoint elders anyway and let them develop the
qualifications while they serve in the office. Others think that, if a man
was qualified when he was appointed and then proves that he can do the
job well, then he may continue in the office even if he loses certain re-
quirements.
But note the Bible teaching:
Titus 1:5,6 – Appoint elders “if a man is” blameless, etc. The quali-
ties must be possessed at the time the man is appointed.
Titus 1:7 – “For a bishop must be.” This is the kind of man a
bishop must be (present tense). Anytime and all the time while he is in
the office, these are the qualities he must possess. He must have them
when he is put in the office, and if he ceases to be this kind of man then
he must cease to serve in the office.
1 Timothy 3:2 – A bishop “must be.” It does not say a bishop must
become this kind of man, but a bishop must be this kind of man. Verse
7 – Moreover, he must have, not he must develop.
1 Timothy 3:10 – “Let these also first be proved, then let them
serve …” The men are to be examined to see if they have the necessary
qualities first. First before what? First before they serve in the office,

not during the time they serve. (This verse is discussing deacons, but it
says to let these also first be proved. Also in addition to what? Also in
addition to the elders who had been discussed earlier in the chapter.)
Again, which qualification(s) may be overlooked when the man is
appointed? If we may appoint a man who lacks one or two qualifications,
why not appoint men who lack any or all of the other qualifications? Or
if a man may continue to serve even though he loses a qualification, how
many qualifications and which ones may he lose and still serve? Where
do you draw the line and how do you decide?
And what do you do if you put men in, but then they fail to develop
the qualifications while they are in office? How long do you wait before
you put them out, and how do you decide who must be removed from
office and when and how it will be decided?
It follows that the requirements for continuing in the office
of an elder are the same as the requirements for entering or
being appointed to begin with. Since an elder must be the kind of
man described, if one ceases to be that kind of man, then he ceases to
meet the requirements. Therefore, he must no longer continue to serve.
The effect of all the alternative views we have examined is to simply
eliminate the guidelines of the God-given qualifications. If we follow
these lines of reasoning far enough, we can justify putting in or leaving
in office whomever we want. The result is people follow their human rea-
soning and desires, and simply set aside God’s requirements. Wherein is
that any better than what the denominations do?
The purpose of the qualifications is to give a standard for examining
men both before they serve and while they serve, to determine whether
they are men who can properly do the job. If one lacks one or more qual-
ifications, he should not be appointed. And if he loses one or more qual-
ifications, he should not continue in the office.
Men must not require qualifications God does not require.
In their zeal to make sure we get good men for elders, people some-
times set up man-made standards that God never intended.
All human changes in God’s plan are displeasing to God – Matthew
15:1-14; 2 John 9; Revelation 22:18,19. It is just as wrong to add man-
made requirements that God never set, as it is to neglect to follow the
requirements God did set.
We have no more right to change God’s requirements for the organ-
ization of the church than we have to change His teaching about worship
or salvation. Paul steadfastly refused any efforts of men to bind require-
ments on people in addition to those God gave (Acts 15; Galatians 2). He
insisted that people must obey all the requirements that God gave, but
he equally insisted that men must not add other requirements that God
never gave.
So today we may err by appointing men who lack some of the things
God has required for elders. Or we may err by setting up requirements

that God never gave, and the result of this may be that the church does
not have elders when it could have them according to God’s standard.
God’s qualifications for elders should be treated just like any of
God’s other commands. We must not bend or stretch them to fit our per-
sonal desires or preconceived ideas. Neither may we try to mold what
God said to make it fit our lives, or to fit the men we would like to ap-
point. Rather, we must mold our lives to conform to what God said.
The complete and entire issue must be: What did God intend when
He stated the qualifications? That much, and no more, is what we should
insist upon.
The purpose of the qualifications is to select men who can
effectively do the work the office requires.
This is expressly stated regarding several qualifications (1 Timothy
3:5,10; Titus 1:6,7), and all of them relate to the work God ordained. The
qualifications are not an end of themselves, but simply a means to an
end. The goal is to have elders who can do the work. The qualifica-
tions should be studied and applied in light of their relation
to the work.
Many qualifications are intended to make sure a man is a good ex-
ample. As such, these are qualities that every Christian should strive to
achieve. Other qualifications are not necessary for all Christians but are
intended to guide in selecting capable overseers.
Since the qualifications are designed to appoint men who
can do a certain job, we must seek positive evidence that the
man can do the job. We need not prove that there is fault or blame
against the man; if we lack evidence that a man possesses the needed
qualifications, that is a reason to not appoint him.
Too many people approach the qualifications of elders with a mind-
set like a church disciplinary action. In disciplinary actions, one should
be considered innocent till proved guilty. If we simply lack convincing
proof either way, then the man must be treated as though he is innocent.
But some folks want to use this approach regarding some of the
qualifications for elders: they are determined to appoint a man unless
somebody can prove him guilty of something that disqualifies him. But
what if there is no convincing evidence either way: we really cannot
prove him guilty of anything, but neither can we prove he has the needed
qualities? Some would appoint him unless someone can find evidence of
fault.
When people say they do not consider a man qualified, others some-
times react, “That’s not his fault. I don’t think we should penalize him
for that. Why hold that against him?” But saying a man is unqualified
does not mean we are punishing him or accusing him of fault. If we
simply lack evidence that he meets the Bible standard for the qualifica-
tions, then we still must not appoint him to this highly responsible and
important leadership position.

Compare it to the difference between deciding whether a man
should be jailed for a crime, or whether he should be hired to do brain
surgery. In the first case, you must prove guilt. In the second case, you
need not find evidence of guilt nor do you need to prove he is a bad man.
If you simply lack sufficient proof that he can do the job, then
that is sufficient reason not to hire him.
So for elders, God said men “must be” the kind described. Some
members may lack one or more qualifications because of circumstances
that are no fault of their own (such as a woman, not married, no children,
still a novice, lack of teaching ability, etc.). There are many good, faithful
Christians who do not qualify for the eldership. If we conclude that a
man is not qualified, we are not punishing him or accusing him of fault.
If you can prove fault or guilt in a man’s life, then of course you do
not appoint him. But that is not necessary. If you simply lack convincing
evidence he has the needed qualities, then you still must not appoint
him.
Matthew 7:16 – You will know them by their fruits. Human beings
cannot read the hearts of others. We need observable evidence to deter-
mine the character of a person. The only means we have to determine
whether a man can do the work of an elder is by observing his conduct
and comparing it to the Bible qualifications.
Some qualifications are absolute, but others are matters of
degree.
Some requirements are absolute in the sense that a man either has
them or he does not. Absolute qualifications are not matters of degree.
For example, one either is or is not the husband of one wife. There
is no such thing as being the husband of one wife but only to a certain
degree! In these matters, the church must decide whether the man pos-
sesses the stated characteristic. There is no need for judgment about the
extent to which he possesses it.
Other qualifications involve matters of degree or extent. In these
qualities, two men may both have the quality to some extent, but one
may possess it to a greater degree than another. Examples of such qual-
ifications include apt to teach, given to hospitality, not a novice, etc.
Deciding a man’s qualification in these matters requires judgment
by the church regarding the degree to which he possesses the quality.
The question becomes: Does this man possess this quality to a
sufficient extent to successfully do the job for which we are
considering appointing him? Does he set an adequate example and
does he have sufficient teaching and leadership ability to serve as an el-
der?
Developing qualifications requires time.
Several qualifications involve a time element: “not a novice,” “apt to
teach,” “a good testimony” or reputation in the community. Many of the

family qualifications, especially those regarding raising children, will
take time to see how good a job a man will do.
The very word “elder” refers to one who is older. And any way you
approach it, it takes time to become older!
This is why the Bible says to let the men be proved first (1 Timothy
3:10). It takes time for a man to develop the ability and for people to
know him well enough to be convinced of his ability.
Many people want the church to have elders now. Some men want
to be elders now. But allowing sufficient time for men to develop and
demonstrate qualifications requires patience. How long it takes will vary
from case to case, and necessarily will involve an element of judgment.
Specific Qualifications
Let us consider the terms God uses to describe the qualifications of
elders, some applications, and how each qualification relates to the work
elders do. We will discuss here only the requirements listed in 1 Timothy
but will leave the additional requirements listed in Titus for notes on that
book.
“Blameless”
Definitions and translations
The basic idea is that there is nothing on a man’s record that can
properly be held against him: no fault or grounds for accusation.
It is translated (in 1 Timothy 3:1) as follows: “blameless” (NKJV,
KJV), “without reproach” (ASV), “above reproach” (NASB, ESV, NRSV),
“unimpeachable” (MLV).
“Blameless” () – “…not apprehended, that cannot be
laid hold of; hence, that cannot be reprehended, not open to censure,
irreproachable…” – Grimm-Wilke-Thayer.

Other passages
Colossians 1:22 – (note verses 21-23) – People who had been alien-
ated from God were then reconciled to Him so they could be holy, with-
out blemish and “irreproachable” in His sight, if they are not moved
away from the faith, etc.
(Compare 1 Corinthians 1:8; 1 Timothy 5:7; 6:14; etc.)
Conclusions
This does not mean that one must never have committed sin, nor
even that he has committed no sins while serving as an elder, since eve-
ryone sins (1 John 1:8,10). Nor does it mean he is never accused of sin
since Jesus and His apostles were falsely accused of many sins. Nor does
it mean other people must always agree with the man’s judgment since
no two people always agree in matters of judgment.
However, there must be no proof that the man has committed sins
for which he has never repented or corrected. When the man has com-
mitted sins, he must be willing to repent and correct them (as in Colos-
sians 1:21-23). This is a negative qualification. As long as no convincing
evidence exists against a man’s life, he must be considered to have met
this qualification.
Note, however, that if a man commits a publicly known sin, it may
be that he should step down from serving as an elder (or should not be
appointed) till time has passed for him to re-establish his reputation and
example.
This qualification is required of all Christians, not just of elders (see
verses listed above).
Applications
Anything sinful according to the Bible could disqualify a man under
this heading.
The Bible contains lists of things specifically forbidden – Galatians
5:19-21; 1 Corinthians 6:9-11; Matthew 15:18,19; Romans 1:28-32, etc. If
a man is guilty of any sin in these lists and has not repented, he should
not be an elder.
The Bible also lists many positive qualities God expects Christians
to develop: Galatians 5:22,23; 2 Peter 1:5-7; Matthew 5:3-12. A man who
lacks these qualities is disqualified because he is not blameless.
Relationship to the work of elders
Elders must set a good example.
They should live their lives so others can imitate them and receive
eternal life. Otherwise, if the members imitate an elder who sins, the
members would be lost!
Specifically, elders must avoid, not just extreme “criminal” activities
that even the world considers immoral, but also what the world consid-
ers “little vices”: white lies, drinking, gambling, smoking, off-color jokes,
suggestive language, etc. Most of these habits begin, especially among

young people, because of the influence of older people. It follows that
men who practice these should never be elders among God’s people.
If a man is generally obedient to God’s will, he can be expected to
obey God’s will about the duties of elders.
Titus 1:7 – The elder must be blameless as God’s steward. He is
responsible to care for the church on behalf of the Lord. He must manage
the affairs and finances of the church.
Such great responsibility should never be entrusted to one who is
known to do wrong in other areas. What reason is there to believe he will
be faithful in his duties as an elder if he does not follow God’s will in
other areas of life?
How can one lead the members to live faithfully, when he is guilty
of sin?
“Husband of one wife”
1 Timothy 3:2; Titus 1:6 both list this qualification. The literal word-
ing is “a man of one woman” (the words are   ). It is
translated “husband of one wife” in NKJV, KJV, ASV, NASB, ESV, and
MLV. (The NRSV says, “married only once.” This is inaccurate. The orig-
inal does not say this. It says “husband of one wife.” We will see the sig-
nificance as we proceed.)
This requires the following:
An elder must be a MAN (male).
Feminists and many other social forces demand that churches ac-
cept women in supervisory positions. But the Bible teaches that only
men be in these positions.
The terms used prove an elder must be a male, not a female.
“Husband” literally means “man” or “male” (the context is what in-
dicates that he is married, hence a “husband”).
Further, he must be a husband to one wife (literally “woman”). But
a woman cannot Scripturally be a husband to a woman/wife.
Further, he must rule well his own house (1 Timothy 3:4,5). But
other Scriptures teach that the husband, not the wife, should be head of
the family (Ephesians 5:22-24; Genesis 3:16; 1 Corinthians 11:3; 1 Peter
3:1,5,6; Titus 2:5; Colossians 3:18).
The work of elders requires authority that only men may possess.
We have previously shown that the elders are responsible to teach
the members publicly and privately (see our notes on 2:11,12). This may
require strongly rebuking members for sin. Further, elders have over-
sight or authority to rule in the local church, including authority over
both men and women.
But God’s word forbids women to exercise authority over men, or
even to teach authoritatively over men. Men have the oversight or head-
ship in the home (1 Corinthians 11:3; Ephesians 5:22-24; Colossians

3:18; Genesis 3:16; Titus 2:5; 1 Peter 3:1,5,6). The same applies in the
church – 1 Timothy 2:11,12; 1 Corinthians 14:34,35.
The apostles were all men. For all the same reasons, elders should
all be men. God simply does not permit women to do the kind of work in
the church that elders do.
An elder must be married, not single.
The Catholic Church forbids bishops to marry. This forbids what
God specifically allows. It decrees an act to be sinful, though God ex-
pressly decreed it to be not sinful (Matthew 15:9; 1 Timothy 4:1-3).
Yet some denominations, and even some in the Lord’s church, will
affirm the qualifications do not forbid single men. They say the emphasis
is on “one,” so they say polygamists are disqualified, but not single men.
They argue that Paul and Jesus were unmarried, and surely they could
have been elders. And they claim it is not the man’s fault he is unmarried,
so why blame and penalize him?
But “one wife” excludes zero as well as it does two, three, etc. An
unmarried man does not have “one wife” any more than a polygamist
does. Zero does not equal one any more than two equals one! Note some
comparisons:
Ephesians 4:4-6 – There is one God and Father. This rebukes the
worship of many gods. But do we meet the requirements of the verse if
we believe in no God? (Likewise for the one faith, one hope, one bap-
tism, etc.)
1 Timothy 2:5 – There is one mediator between God and man. To
believe there is no mediator is as wrong as to believe there are many
mediators.
Likewise, the “one wife” requirement excludes a man who is the
husband of no wife, just as surely as it does a man who is married to two
or more women.
Further, a bishop must be the husband of one wife – i.e., a man
who belongs to one woman. A bachelor is not a polygamist, but neither
is he a husband. He does not belong to a woman. (“Husband” is a
proper translation as proved by the context. To be an elder a man must
belong to a woman.)
One may as well argue that a married woman meets this require-
ment as to argue that an unmarried man can meet it. Neither is “the hus-
band of one wife.”
Further, a man must demonstrate his ability to rule the church by
ruling well his house, including children (1 Timothy 3:4,5). But an un-
married man cannot legitimately have a house and children to rule, so
he cannot demonstrate this ability.
This does not mean unmarried men are worthy of blame. It simply
means they lack the positive evidence of experience and ability that the
church needs to see in order to know that they are qualified (see our pre-
vious discussion).

Regarding Jesus and Paul, there is no evidence they were ever el-
ders of local churches, so there is no conflict in concluding they never
held such office. Though they held positions higher than elders, their du-
ties were different, requiring different qualifications. Different offices
require different qualifications.
Furthermore, God Himself appointed Jesus and the apostles to
their positions. God could perfectly know whether these men could do
the work for which He chose them. But humans can know a man’s fitness
for a job only based on what they can observe, and that must be by
whether a person meets the scriptural qualifications.
Compare this to salvation. Jesus could read men’s hearts; on that
basis, He sometimes forgave people directly. We cannot read men’s
hearts so, for example, we need them to confess their faith before we can
agree to baptize them. We must have observable evidence that they have
met God’s conditions.
An elder must not have an unlawful marriage.
“Husband of one wife” forbids a man from being an elder if he has
an unscriptural divorce and remarriage, as surely as it forbids a polyga-
mist.
Genesis 2:24 – According to God’s plan, marriage involves one man
cleaving to one woman. There is no room for a man to be “married” to
two women, either by polygamy or by divorce and remarriage.
Matthew 19:3-9 – Jesus explained that the original marriage law
(revealed in Genesis 2:24) forbade divorce and remarriage except for the
reason of fornication.
Romans 7:2,3 – Husband and wife are bound to one another as long
as they live. Taking another companion while the first one lives is adul-
tery because the first marriage bond is still binding before God. A man
who unscripturally divorces and remarries has not restricted himself to
one wife any more than has a polygamist.
So, a man who has unscripturally divorced and remarried is not the
“husband of one wife” and must not serve as an elder. Such a man would
also be disqualified for other reasons. He would not be “blameless,” etc.
No Christian can please God if he is married to more than one woman.
Note, however, according to these verses, if a man’s wife dies, he is
no longer bound to her so he has the right to marry another. If he does
so, he is not married to two women, but would still be the “husband of
one wife.” The passage does not say an elder may only have married
once, but he must be “the husband of one wife.”
“Temperate” (Vigilant)
“Vigilant” (1 Timothy 3:2 – KJV) is translated “temperate” (NKJV,
ASV, NASB, NRSV, MLV), “sober-minded” (ESV). This is a different
Greek word from what is used in Titus 1:8.

The word appears to me to involve more than just moderation. It
also emphasizes watchfulness or vigilance. Elders must practice sober
watchfulness so they do all things to the extent most useful in serving
God.
“Temperate” () – “…sober, temperate; abstaining from
wine, either entirely … or at least from its immoderate use …” – Grimm-
Wilke-Thayer.
“…1 pert. to being very moderate in the drinking of an alcoholic bev-
erage, temperate, sober … 2 pert. to being restrained in conduct, self-
controlled, level-headed…” – Bauer-Danker-Arndt-Gingrich.
The word is also used in verse 11 and Titus 2:2. But the related word
 means “1) to be sober, to be calm and collected in spirit; 2) to be
temperate, dispassionate, circumspect” (Grimm-Wilke-Thayer). It is
used in 1 Thessalonians 5:6,8; 2 Timothy 4:5; 1 Peter 1:13; 4:7; 5:8.
Elders must set a good example.
All Christians must be watchful to avoid Satan’s influences. That
watchfulness requires sober-mindedness and clear thinking (1 Peter
5:8). We must not allow alcohol, drugs, or any selfish pursuits to dim our
thinking so that temptation can more easily lead us astray.
To set a good example for other members, an elder must be on
guard to control his life in all these areas. He must “take heed” to himself
(Acts 20:28), so he can take heed to the flock.
Other duties of elders require watchful self-control.
Rebuking sin and helping people grow as Christians require great
patience, which in turn requires watchfulness.
Elders especially need watchfulness because they watch, not just for
themselves, but for all members (Hebrews 13:17). They are watching for
error and false teaching (Acts 20:28-31). Wise elders watch for early
signs of trouble and “nip it in the bud.”
Many members have gone into sin and even whole congregations
have accepted error because the elders lacked the watchfulness needed
to lead the members away from sin to do right.
“Sober-minded”
This word is used in 1 Timothy 3:2 and Titus 1:8. In 1 Timothy it is
translated: “sober” (KJV), “sober-minded” (NKJV, ASV), “prudent”
(NASB), “self-controlled” (ESV), “sensible” (NRSV, MLV).
“Sober-minded” () – “…of sound mind, sane, in one’s senses
… curbing one’s desires and impulses, self-controlled, temperate…” –
Grimm-Wilke-Thayer.
“… being in control of oneself, prudent, thoughtful, self-con-
trolled…” – Bauer-Danker-Arndt-Gingrich.

Conclusions
“Sober-minded” is closely related to “temperate” or “vigilant.” Tem-
perance emphasizes vigilance to control oneself. “Sober” emphasizes the
state of mind required to have self-control. One must think clearly and
seriously, using good judgment, making good decisions to control one-
self.
We often use the word “sober” in contrast to one who is intoxicated.
Under the influence of alcohol, a person cannot think as clearly as usual.
His judgment is impaired. He is not “sober.”
Other things besides alcohol can hinder our clear thinking and judg-
ment in resisting sin and temptation. To be sober is to eliminate these
hindrances.
Applications
All Christians need to be sober, think seriously, and use good judg-
ment. Related forms of the word are used elsewhere.
1 Timothy 2:9 – Women need to think seriously about the way they
dress. Some do not see this as a danger or problem. To them it is just a
matter of fashion so they go along with the styles, modest or not. God
says this is a matter to be taken seriously and dealt with using good judg-
ment!
Titus 2:5,6 – Young men and women need to think seriously about
spiritual matters. Some young people do not give this serious consider-
ation. They think life is fun and games: have a good time, and live it up.
God warns them to take life seriously. This does not mean they have no
fun, but they realize the true purpose of life and use good judgment to
live to please God.
1 Peter 4:7 – All people need to think seriously about death and
judgment. Some are not concerned. They are too busy with money,
pleasure, and education to take their eternal destiny seriously. They do
not use good judgment about preparing for eternity.
So elders need to be sober-minded. This does not mean they never
laugh or joke. There is a time to laugh and a time to weep (Ecclesiastes
3:4). But good judgment is needed so one can see things as they are, con-
trol his thoughts, discern good from evil, and resist temptation. Elders
need good judgment to make the right decisions.
(See also 2 Timothy 1:7; Mark 5:15; Luke 8:35; Romans 12:3; 1 Tim-
othy 2:15; Acts 26:25.)
Relationship to elders’ work
Elders obviously need this quality. They need it to set a good exam-
ple and distinguish right from wrong.
One of the main responsibilities of elders is to make decisions on
behalf of the church. This surely requires control of the mind to discern
evil and to make wise decisions.

Some men know and are zealous for the truth but do not have good
judgment. They do not show wisdom in making decisions. To put them
as leaders and managers of affairs of the church would lead to disaster.
Elders must be men who have good judgment in spiritual matters,
can give serious consideration to the needs of the church, and lead mem-
bers to avoid error. Such a quality is a matter of degree. Some have better
judgment than others. The church is seeking men who have a high de-
gree of sound, sober judgment.
“Of good behavior”
This word is translated “of good behavior” (KJV, NKJV), “orderly”
(ASV, MLV), “respectable” (NASB, ESV, NRSV), “dignified” (RSV). The
only other place the word is used is 1 Timothy 2:9, where it is translated
“modest.”
“Of good behavior” () – “well-arranged, seemly, modest…”
“1 pert. to having characteristics or qualities that evoke admiration
or delight, an expression of high regard for pers., respectable, honorable
… 2 pert. to being appropriate for winning approval, appropriate…” –
Conclusions
This is a general term, like “blameless.” It includes many aspects of
life, such that any sin would disqualify a man. The main difference is that
“blameless” is a negative quality – one must have no blame of guilt
against him. “Of good behavior” is a positive quality requiring there to
be evidence that a man’s life possesses the good qualities God wants.
It is possible for there to be no specific evidence of sin in a man’s
life, yet no real evidence he is accomplishing good. Such a man may be
“blameless,” yet not “of good behavior.”
The bishop’s life should be in harmony with the orders, rules, guid-
ance, and standard of behavior found in the Bible.
Applications
In considering the qualifications of a man for elder, it would be ap-
propriate to ask:
Is the man known to be a diligent Bible student?
Is he known to be active in teaching the gospel to friends and neigh-
bors?
Is he known to encourage and build up other Christians?
Is he known to be helpful to people in need?
Is he known to have the courage to stand for truth, even when truth
is opposed by false teachers?
Is he known to have sincere love for brethren and for all men?

Is he known to live a generally godly life with deep commitment and
dedication to God’s service?
To be qualified as an elder one must be “of good behavior.” He will
evidence these qualities to a high degree so that others can respect his
life and imitate it.
“Hospitable”
This is translated “hospitable” (NKJV, NASB, NIV, RSV, NEB),
“given to hospitality” (ASV, KJV). It is also used in the qualifications in
Titus 1:8.
“Hospitable” () – “…hospitable, generous to guests…” –
Grimm-Wilke-Thayer.
Other passages
1 Peter 4:9 – We should show hospitality one to another without
murmuring.
Romans 12:13 – All Christians should be “given to hospitality.”
Hebrews 13:2 – Forget not to show love to strangers.
Conclusions
The basic idea involves love for strangers and especially care for the
needs of others, using one’s home to help other people. Like many other
qualities, this one is commanded of all Christians.
Hospitality is not just about having good friends over for fun and
games. It is helping people in need, including people we do not know
well and people who are unlikely to be able to help us in return.
Applications
Elders and all Christians should be hospitable in the following ways:
We should help newcomers in town and especially in the church.
They may need a temporary place to stay, transportation, directions and
advice, meals, or help in finding a job or a place to live.
We should help gospel preachers who are traveling. They may need
meals or a place to stay.
We should help other travelers who, due to circumstances beyond
their control, have a genuine need.
We should greet visitors at our assemblies, welcome them, invite
them to come back, invite them over for a meal, etc.
We should use our homes to help anyone we know who has a real,
genuine need: elderly people, widows, orphans, people whose homes
have been destroyed, or who need a meal, etc.
Relationship to the work of elders
Again, since all Christians should be hospitable, elders should set a
good example in this.

Since elders should be teachers, getting to know strangers may give
them opportunities to teach.
Elders should watch on behalf of the souls of members. To know
their needs, they should get to know the members.
Hospitality helps promote the kind of good relationship in which
members and elders know one another well enough to be able to work
together effectively.
“Able to teach”
1 Timothy 3:2 is translated: “apt to teach” (KJV, ASV), “able to
teach” (NKJV, NASB, ESV), “an apt teacher” (NRSV), and “skilled in
teaching” (MLV).
Titus 1:9 adds: “holding fast the faithful word, as he has been taught,
that he may be able, by sound doctrine, both to exhort and to convict
those who contradict.”
“Able to teach” () – “…apt and skillful in teaching…” –
Grimm-Wilke-Thayer.
Again, all Christians should seek to learn how to do these things,
though it may take time to learn how (1 Timothy 2:24; Hebrews 5:12).
But teaching is a major work of elders. Before a man can be appointed
an elder, there must be convincing, positive evidence that he can do this
work well. Consider some specific applications to elders.
An elder must know what to teach
He must have a good overall knowledge of the Bible. He must be
well enough acquainted with God’s word, not just to live it himself, but
also to instruct others even to the point of showing by the Bible when
other people are wrong.
He must know and teach the truth. He must hold fast to the faithful
word: sound doctrine so that he can recognize when people teach or
practice error. A primary job of elders is to keep the church pure in doc-
trine and practice and watch for spiritual problems in the lives of mem-
bers (Acts 20:28-30; Hebrews 13:17). This requires a man who knows
right from wrong.
This does not mean everybody must agree with a man regarding
every application of every passage of Scripture before we can appoint
him. We will never find such men as that. Romans 14 clearly shows some
matters about which we may disagree. We may hold different views
about things that do not affect anyone’s practice or matters that will not
hinder anyone’s eternal salvation or that do not affect the overall teach-
ing of Scripture, or in personal views where we differ but cannot prove
others to be in sin.
But no man should be appointed as elder whose teaching, or neglect
of teaching, would be likely to endanger souls. No one should be ap-
pointed whose views, if practiced, would lead the church to practice er-
ror. No one should be appointed whose views of personal and family

matters will hinder his ability to properly guard the members against
error.
An elder must be able to present God’s word to others ef-
fectively.
“Teach” means to give instruction, to impart knowledge to others.
(Compare Titus 1:9 for “exhort” and “convict.”)
People who are serving God need to be encouraged to remain faith-
ful and to grow and achieve more. People who are weak and struggling
need to be urged to overcome and grow stronger. People who have re-
pented of sin need to be comforted and strengthened. People with seri-
ous personal problems may need counseling, comfort, or cheer.
Elders must be able to teach young people, members (faithful and
unfaithful – Hebrews 13:17), non-members, and even false teachers (Ti-
tus 1:9ff).
Elders must be able to present the truth publicly and privately.
Shepherds must seek the individual sheep that stray (Luke 15:3-6; He-
brews 13:17). But they must also feed the whole flock. One of their main
duties is to protect against wolves who teach error (Acts 20:28-30; Titus
1:9-14). But some errors must be refuted publicly (note 1 Timothy 5:20).
Surely there will be variation in the abilities of men as teachers: not
all elders must be equally gifted here. But each one must be able to teach
sufficiently to do the work that elders are required to do: to privately
teach each member as needed, to publicly admonish and encourage the
congregation, to instruct non-members in the way of salvation, and to
show false teachers where they are in error.
An elder must be willing to teach.
The work of watching for souls and convicting the gainsayer re-
quires speaking out, and that must be done at the time when it is needed.
It is one thing to know the truth and even to be able to teach, but it is
another matter to be willing to do so when needed.
Titus 1:9-14 – Note carefully that elders must speak out against sin
to protect the members. Some people must be rebuked sharply! We
should not appoint a man as an elder if he is negligent, indifferent, too
busy, too fearful, or otherwise fails to show a consistent pattern of re-
buking error when needed,
To be appointed, a man should first have demonstrated a history of
speaking to people in the community who are lost, speaking to erring
members to try to restore them, visiting weak and indifferent members,
and defending the truth against those who contradict it, even publicly if
necessary.

3:3 – Not given to wine, not violent, not greedy for money,
but gentle, not quarrelsome, not covetous
“Not given to wine”
Translations and definitions
This is translated: “Not given to wine” (KJV, NKJV), “no brawler”
(ASV), “not addicted to wine” (NASB), “not a drunkard” (ESV, NRSV,
MLV), “not quarrelsome over wine” (ASV footnote). This expression is
used both in 1 Timothy 3:3 and Titus 1:7.
Vine and Thayer point out that the basic meaning of the word refers
to one who tarries at the wine, but the secondary meaning that follows
refers to one who is brawling and abusive, quarrelsome and argumenta-
tive like drunken people become.
“Given to wine” () – “…one who sits long at his wine, given
to wine, drunken … (others give it the secondary sense, quarrelsome over
wine; hence, brawling, abusive)…” – Grimm-Wilke-Thayer.
The exact meaning of the term is hard to determine. The qualifica-
tion of bishops is the only place the word is used. If the reference is to a
quarrelsome attitude, this would surely be condemned in an elder and
will be discussed under other qualifications.
If the main reference is to drinking alcoholic beverages, then does
the expression forbid all drinking by elders, or does it just forbid drink-
ing to the point he becomes obnoxious and argumentative, or does it just
forbid drunkenness or addiction?
While the exact meaning may be difficult to determine, yet when we
consider all the qualifications and all the teachings of God’s word, I be-
lieve we can conclude: (1) Quarrelsome attitudes are condemned here
and under other qualifications. (2) Drunkenness is sinful, so an elder
who practiced it would not be “blameless” (Galatians 5:19-21; 1 Corin-
thians 5:11; 6:9,10; Ephesians 5:18). (3) An elder must not socially drink
the alcoholic beverages used in our society at all, but be a total abstainer.
Consider further:
When an extreme form of an act is forbidden, that does
not prove that a less extreme form is acceptable.
If an elder should not be given to wine or addicted to wine, some say
that means he may drink moderately so long as he does not become ob-
viously intoxicated. However, the fact that an extreme practice is re-
buked does not prove that less extreme forms are acceptable. Consider
some examples
Isaiah 10:2 rebukes those who “rob the poor.” Does that mean we
may rob the rich or covet if we do not actually steal from the poor?
Romans 13:9 forbids killing. Is it acceptable to beat someone up if
they do not die, or to hate them in our hearts? No, other passages deal
with the apparently “lesser” extremes.

If 1 Timothy 3:3 and Titus 1:7 condemn addiction, that would not
mean elders may occasionally be drunk so long as they avoid addiction.
And likewise, if the passages forbid obvious drunkenness, that would not
condone drinking when one was not apparently drunk. We still must
consider other passages.
Proverbs 23:29-33 shows that the result of drinking should lead us
to completely avoid it from the beginning. The Bible generally teaches
that, if a practice can easily lead to sin, we should also avoid the begin-
ning forms.
Rebuking an extreme form of a practice does not justify lesser forms
of the act. In fact, it should lead us to consider the likelihood that we
should also avoid lesser forms.
Modern “social drinking” would constitute excessive
drinking by gospel standards.
Words like “baptism,” “church,” “saint,” “love,” etc., are commonly
used much differently today than in the Bible. We must understand Bible
words the way the Bible uses them, not necessarily as they are used to-
day. So, consider the Bible word for “wine” as compared to modern al-
coholic drinks. Any good encyclopedia on “wine” will show:
In Bible times “wine” could mean fermented grape juice, or un-
fermented grape juice (Isaiah 16:10; 65:8; Jeremiah 48:33; Song 5:1;
Genesis 40:9-11; Revelation 19:15; 14:19,20). This is like our word “ci-
der.” “Wine” could also refer to fermented grape juice diluted with wa-
ter, usually one part of wine for 3-8 parts of water. Drinking fermented
wine undiluted was considered excessive, immoderate drink!
Modern distilled alcoholic beverages have much higher alcohol
content than wine does, but the process of distilling was unknown in Bi-
ble times. Would you agree that it is wrong to drink a shot of whiskey
socially? (Remember your answer.)
Modern wines are rarely diluted with water. In fact, our wines have
higher natural alcohol content than Bible wines, and often distilled alco-
hol is added to wines to increase the alcohol content! Drinking modern
wines would be excessive drinking by Bible standards.
Beer is made alcoholic by a brewing process. Modern beers are
lower in alcohol than undiluted Bible wines but higher than diluted
wines. And beer is drunk in greater quantities than wine: One can of beer
has as much total alcohol as a glass of wine or a shot of whiskey! All
Christians should agree that a shot of whiskey is an excess of alcohol.
Then so is a can of beer!
Even if it could be proved that 1 Timothy 3:3 and Titus 1:7 condemn
only “excessive” drinking, then modern social drinking fits the definition
of excess.

1 Peter 4:3 condemns various degrees of drinking:
(1) “Drunkenness” (NKJV) or “excess of wine” (KJV) or “winebib-
bing” (ASV). This is a drunken spree, “extravagant indulgence … long
drawn out” (Trench).
(2) “Revelry” is a wild party with drunkenness and sexual looseness.
(3) “Banqueting” (KJV) is “carousing” (ASV) or “drinking parties”
(NKJV). It means “drinking” (Thayer, Vine), “not of necessity excessive
… but giving opportunity for excess…” (Trench). In other words, a social
gathering at which people drink, even if they do not become obviously
intoxicated: i.e., social drinking.
Vigilance, self-control, and sobriety
These qualifications of elders are also required of us all.
1 Peter 5:8 – We should be vigilant so we are on guard for the devil
who seeks to destroy us.
1 Corinthians 9:25-27 – We should practice self-control so we have
our bodies in subjection to avoid sin and practice righteousness.
1 Thessalonians 5:6-8; 1 Timothy 3:2; Titus 2:2,4,6,12 – All Chris-
tians are commanded to be sober, not intoxicated. We should keep our
minds clear so we can recognize right from wrong and have the self-con-
trol to avoid error.
But the very first effect modern alcoholic drinks have on the body is
to confuse the part of the brain that involves our discernment and inhi-
bitions. Just one or two beers affect the mind so as to hinder vigilance
and sobriety. The drinker’s mind is not as sharp as it would otherwise be
to recognize and resist the devil’s temptations.
This is a special concern for elders who are responsible to be watch-
ful and vigilant to care for the members’ souls and to avoid error in the
congregation.
Good example
Elders must set a good example (1 Peter 5:3; Hebrews 13:7). So must
all Christians (Matthew 18:6,7; 1 Timothy 4:12).
But the main reason people begin drinking is because of the influ-
ence of other people. This is why it is called “social drinking”! Young
people especially are affected by older people they look up to.
One of every ten social drinkers becomes an alcoholic, and a much
higher percentage will become obviously drunk. So, if people are encour-
aged to drink because of an elder’s influence, he has become a stumbling
block leading people to drunkenness and alcoholism.
Reformed alcoholics cannot drink alcohol at all. But if elders are
known to drink, their influence may lead such people to return to a prac-
tice that for them results in drunkenness and addiction.
Good report outside the church (1 Timothy 3:7).
There is no way an elder or any Christian can have a good influence
on those around us if we are known to drink.

So, regardless of the specific meaning of the phrase “not given to
wine,” neither an elder nor any Christian can be the kind of faithful, ma-
ture servant God wants if they are social drinkers.
“Not violent”
Translations
This characteristic is listed in 1 Timothy 3:3 and Titus 1:7. It is trans-
lated “not violent” (NKJV, ESV, NRSV), “no striker” (ASV, KJV), “not
pugnacious” (NASB), “not a bully” (MLV).
The KJV translation (“no striker”) has no reference to going on
strike in a union (though that practice surely could involve violence or
other sins).
The meaning is that an elder must not resort to violence or force to
achieve his goals. One who would do such would surely fail to possess
several of the other qualifications as well.
“Violent” () – “…pugnacious person, bully…” – Bauer-
“…bruiser, ready with a blow; a pugnacious, contentious, quarrel-
some person…” – Grimm-Wilke-Thayer.
Applications
Some people strike out at others in a fit of anger or frustration.
When they cannot get their way, they become upset and use violence to
achieve their goal. Some husbands or wives are violent to one another.
Some people hate others to the point they deliberately plot to harm
them as a form of vengeance or malice. Our society has become more
and more violent as people think that rioting, looting, stealing, and mug-
ging people are acceptable ways of achieving their ends.
Christians must not use violence to harm those who persecute them.
It is easy, when harmed, to want to harm those who hurt you. Christians
in the gospel never resorted to such a response. They may appeal to civil
authorities or may flee, but they never did violence to their oppressors
(Romans 12:17-21).
Much modern entertainment consists of violence: shooting, killing,
vengeance, and hatred. How can a man qualify as an elder if he enjoys
violence? Remember the Bible says it is wrong to justify, take pleasure
in, or have fellowship in other people who practice sin (2 John 9-11;
Ephesians 5:11; Proverbs 17:15; 2 Corinthians 6:17-7:1; 1 Timothy 5:22;
Psalms 1:1,2; 1 Corinthians 15:33; Romans 1:32; Acts 7:58; 8:1; 22:20).
Other qualifications are also violated when a man is violent. He fails
to practice love and self-control as he should. So, he could not be blame-
less.
Elders must learn to work out their differences by patient teaching
and reasoning, not by violence and force.

“Not greedy for money”
The KJV and NKJV list “not greedy for money” as the next qualifi-
cation. Other translations do not list this but it is virtually identical to
the later qualification “not covetous.” We will study it later.
“Gentle”
This word is translated “gentle” (NKJV, ASV, NASB, NRSV.MLV),
and “patient” (KJV).
“Gentle” () – “…equitable, fair, mild, gentle…” – Grimm-
Wilke-Thayer.
Vine adds: “it expresses that considerateness that looks humanely
and reasonably at the facts of a case.”
“…not insisting on every right of letter of law or custom, yielding,
gentle, kind, courteous, tolerant…” – Bauer-Danker-Arndt-Gingrich.
Other passages
Philippians 4:5 – Let your gentleness (“forbearance” – ASV; “mod-
eration” – KJV) be known to all men.
Titus 3:2 – Speak evil of no one, be peaceable (not contentious –
ASV), gentle, humble (meekness – ASV) to all.
James 3:17 – In contrast to jealousy and faction (verse 14), wisdom
from above is first pure, then peaceable, gentle, willing to yield (easy to
be entreated – ASV), full of mercy, etc.
Again, this is a quality all Christians must possess.
(1 Peter 2:18; 2 Corinthians 10:1; Acts 24:4)
Patient gentleness does not mean compromise or toler-
ance of Scripturally sinful things.
James 3:17 showed wisdom is first pure, then gentle.
Titus 1:9-14 shows elders must hold the faithful word and rebuke
some sinners sharply.
Many other passages show faithful Christians must firmly oppose
and rebuke sin.
Patient gentleness involves a sincere willingness to help
people in sin: hate the sin, but love the sinner.
Let the lost know we want them to be saved! We reject their wrong
doctrines and practices, but we do not seek their harm.
Continue patiently teaching people if they are willing to try to do
right and correct their errors.
Try to be fair in honestly evaluating both sides of an issue. Put your-
self in the other person’s place. Consider the circumstances and reasons
why people act as they do. Consider people’s background. Get the facts
of the case.
Do not jump to conclusions and condemn people’s conduct without
being sure they have violated God’s word (John 7:24).

Patient gentleness makes us willing to suffer hardship and
personal sacrifice for the good of others.
Sometimes we must patiently endure persecution without striking
out to hurt our enemies.
Sometimes we must be willing to forgive those who wrong us and
repent. Whether they repent or not, we must never seek personal venge-
ance.
Sometimes in personal preferences, we give up our own will for the
good of others. We do not press our desires if the result will lead others
to sin or cause division or otherwise harm the wellbeing of others.
This means elders must communicate with the members and un-
derstand their views. Listen to what others believe is best before mak-
ing decisions that affect the whole group.
Elders face tough situations and make tough decisions. Elders may
need to choose a course that they are convinced is best for the whole
group but is not what certain members want. But often the elders’ deci-
sions will not please them either. To do what is best for the whole group
they may need to choose a course different from what they personally
would prefer.
“Not quarrelsome”
Translations and definitions:
This word is translated “not quarrelsome” (NKJV, ESV, NRSV,
MLV), “not a brawler” (KJV), “not contentious” (ASV), “peaceable”
(NASB).
“Not quarrelsome” () – “peaceable…” – Bauer-Danker-
Arndt-Gingrich.
“…abstaining from fighting … metaphorically, not contentious…” –
Grimm-Wilke-Thayer.
Other passages:
Titus 3:2 – Christians should not speak evil but be “peaceable” (“not
contentious” – ASV), gentle (note the same connection as in 1 Timothy
3:2).
2 Timothy 2:23,24 – Avoid foolish questions that gender “strife,”
for we should not “quarrel” (“strive” – ASV) but be gentle, humbly cor-
recting those who are in error, hoping they will repent and escape the
snare of the devil. (The words for “strife” and “quarrel” here are related
words to “not quarrelsome” in 1 Timothy 3:3.)
James 4:1,2 – Wars and “fights” (again, a related word to 1 Timothy
3:3) occur because people pursue their pleasures, lusts, and coveting.
The whole context describes people full of personal antagonism, jeal-
ousy, etc. (Note “gentle” in 3:17.)
This is another quality required of all Christians, not just elders.

Again, this does not mean one should compromise instead
of standing firmly for truth.
2 Timothy 2:23,24 said do not quarrel, but do correct people in sin
so they might repent.
Jude 3 says to earnestly contend for the faith.
Titus 1:9-14 expressly instructs elders to convict those who oppose
the truth, rebuking false teachers sharply when necessary.
But we should reprove sin from a motive of sincere love
for souls.
James 4:1,2 forbids fighting that results from personal desires, jeal-
ousy, personal animosity, etc. One should not be divisive, causing strife
in the church over personal preferences or over matters that are not es-
sential to salvation. He should not argue from jealousy, a grudge, or a
desire to exalt himself or make others look bad.
A man who has a history of strife and controversy with his brethren
needs close investigation to see whether the problems have been the un-
faithfulness of others or whether he himself is contentious, stubborn,
and self-willed.
Standing for truth without being quarrelsome means one is patient
and forbearing, not striking out to hurt others. He is trying to help others
be saved and avoid error. Yet he must stand for the truth and oppose
error.
“Not covetous”
This is translated “not covetous” (NKJV, KJV), “no lover of money”
(ASV, ESV, NRSV), “free from the love of money” (NASB), and “not a
money lover” (MLV). Titus 1:7 uses a different term.
“Not covetous” () – “…not loving money, not
greedy…” – Bauer-Danker-Arndt-Gingrich.
“…not loving money, not avaricious…” – Grimm-Wilke-Thayer.
Other passages (using these or related words):
Hebrews 13:5 – All Christians should be free from love of money,
content with what we have, trusting God who will not leave us.
Luke 16:14 – We cannot have two masters, so we should use our
riches to serve God. (Compare Matthew 6:19-34.)
2 Timothy 3:2 – Grievous times come when men are lovers of self,
lovers of money, etc.
1 Timothy 6:10 – Love of money is the root of all kinds of evil. Those
minded to be rich fall into temptations, lusts, etc. We should emphasize
godliness and be content with necessities (verses 6-9). A rich person can
serve God; but rather than trusting riches, he must use them to further
God’s work (verses 17-19).

1 Timothy 3:8; 1 Peter 5:2 – Deacons and elders must not be greedy
or serve for filthy lucre.
Luke 12:15-21 – Interestingly a person can be covetous regarding
his possessions legitimately obtained. The rich farmer had a good har-
vest and determined to live in pleasure rather than being rich toward
God. This is covetousness even regarding one’s possessions.
These principles apply to all Christians since none of us should be
lovers of money. Consider specific applications to elders.
Elders should not have a sinful or questionable source of
income.
This would include stealing or extortion; dishonest business prac-
tices (lying about products, dishonest weights and measures); cheating
on taxes; gambling; selling, raising, serving, or manufacturing tobacco,
alcoholic beverages, or obscene literature.
Nor should they cheat their employer, but give an honest day’s labor
at an honest and upright job, working as to the Lord (Ephesians 6:5-8).
Elders should not be so fond of money that it hinders their
service to God.
Money should be sacrificed rather than let it stand in the way of
serving God. We should never sacrifice God’s service to obtain and enjoy
the luxuries and pleasures of life.
Some people will go traveling, boating, or camping, and take a va-
cation from the Lord. Others will neglect worship meetings, Bible study,
or teaching the gospel to work overtime or to take a second job to obtain
more of this world’s goods when family needs could be met without such.
Elders should be generous in supporting the work of the church.
They should freely use their money, house, and possessions to help other
people.
These applications apply to elders and all mature Christians.
Importance to the elders’ work
Obviously for an elder to have a dishonest source of income would
be sinful of itself, a terrible influence in the church, and a bad example
to other Christians.
1 Peter 5:2 – Elders must not be motivated by a desire for personal
gain. Elders may be supported financially (1 Timothy 5:17), but they
should serve willingly whether or not they are paid. The church may sup-
port them so they can spend more time in the work (as with preachers).
But an elder has improper motivation if he would serve only if he gets
paid or to help increase his business.
Elders must take care not to cater to wealthy people. They may be
tempted to show honor or favoritism toward the wealthy and ignore or
belittle those who are poor (James 2:1-13). They may allow their deci-
sions to favor the wealthy members, or they may fail to rebuke wealthy
people as they would the poor.

Elders need right attitudes toward money because they supervise
church funds. The church takes up collections to accomplish the work
that God gave it to do. The church is a spiritual body with primarily spir-
itual purposes. People who emphasize material things may lead the
church in ways that fail to maintain the proper spiritual emphasis.
Some have been known to steal from the treasury, like Judas. Oth-
ers want fancy, expensive buildings for the sake of pride or to please the
people. Others use the money for unscriptural programs. Some hoard
the church funds and build up a big bank account with no real purpose
for the money. Souls die in sin and preachers beg for support while some
elders are hoarding church funds.
The fact a man is rich does not mean he is greedy. However, many
members want wealthy men as elders because they think this indicates
they are good businessmen. Elders should be good managers, but this
does not require large incomes.
3:4,5 – One who rules well his own house, having his children
in subjection with all gravity since, if a man does not
know how to rule his own house, how will he take care of
the church?
“Rules his own house well”
This is translated “one who rules his own house well” (NKJV, KJV,
ASV), “one who manages his own household well” (NASB, ESV, NRSV),
“governing his own house well,” (MLV), “manage his own family well”
(NIV).
“Rule” () – “…1 to exercise a position of leadership, rule,
direct, be at the head (of) … 2 to have an interest in, show concern for,
care for, give aid …” – Bauer-Danker-Arndt-Gingrich.
“…a. to be over, to superintend, preside over … b. to be a protector
or guardian; to give aid c. to care for, give attention to…” – Grimm-
Wilke-Thayer.
Other passages that use the word “rule” are:
1 Timothy 3:12 – Deacons should rule their children and house well.
1 Timothy 5:17 – Elders who rule well should be doubly honored. (1
Thessalonians 5:12; Romans 12:8)
Many other Scriptures teach that the husband should be the head
of his wife (Ephesians 5:22-29; 1 Corinthians 11:3; Titus 2:5; 1 Peter 3:1-
6; Genesis 3:16; etc.) And he should have authority over his children
(Ephesians 6:1-4; etc.). Those passages also show that he should use his
authority in love for the good of those who are subject to him.
“Having his children in submission with all reverence”
This is translated “having his children in submission with all rever-
ence” (NKJV), “having his children in subjection with all gravity” (KJV,
ASV); “keeping his children under control with all dignity” (NASB);
“with all dignity keeping his children submissive” (ESV); “see that his

children obey him with proper respect” (NIV); “keeping his children sub-
missive and respectful in every way” (NRSV); “having his children in
subjection with all honesty” (MLV).
“Submission” () – “… the state of submissiveness, subjec-
tion, subordination, as opposed to setting oneself up as controller…” –
“the act of subjecting … 2. obedience, subjection…” – Grimm-Wilke-
Thayer.
Forms of this word are used for the church’s subjection to Christ
(Ephesians 5:22-24; 1:22,23) and often for people being subject to God
(Romans 8:7; 1 Corinthians 15:27,28; Philippians 3:21; Hebrews 2:5,8;
12:9; James 4:7; 1 Peter 3:22).
“Reverence” or “gravity” () – “that characteristic of a per-
son or a thing which entitles to reverence or respect, dignity, gravity…”
It is unclear whether this term means the children act respectfully
toward their father or that the father’s conduct toward the children is
worthy of respect. Either way, the lesson is the same. If the father acts in
a way that is worthy of respect, then the children ought to show respect.
If he does not act in a way worthy of respect, then the children probably
will not act respectfully, and he is surely not ruling his house well.
Other passages show that fathers should train their children
properly and that children should give respectful obedience to their fa-
thers (Ephesians 6:1-4; Luke 2:51; Hebrews 12:9, etc.). If a man cannot
accomplish this in his own home, there are no grounds to believe that he
can properly guide the church.
What lessons should we learn?
The elder’s whole family (wife and children) must be in
subjection.
The husband should be the head of his family. An elder must have
demonstrated, as a husband and father, that he can teach others and ex-
ercise authority wisely.
If a man’s wife persists in disobeying him, if she will not allow him
to rule in certain areas of the family, if she insists on taking charge of
some aspect of the family without his approval, or if she persists in mak-
ing decisions he does not approve of, she is not in subjection. Regardless
of which spouse is responsible, the man is not qualified!
If his children persist in disobeying, if they practice things the father
does not approve of, if they will not correct their lives when reproved, or
if they have stubborn and rebellious attitudes, they are not in subjection.
Regardless of who is to blame, the father is not qualified because the
church lacks the evidence it needs to be confident of his ability.

An elder should rule his family well in order to be a good
example and influence.
The elder should be an example to the flock (1 Peter 5:3). Since every
man should be the proper head of his family and train his children
properly, then an elder needs to lead his family in such a way that the
other men can imitate. If the elder’s wife or children are not serving God
or are not subject to the father, this sets a bad example and hinders the
elder’s influence for good.
Raising children is hard enough for Christian parents without hav-
ing to fight against a bad example set by the children of leaders in the
church. Too often parents try to teach their children to do right only to
hear them say some elder’s children smoke, dance, miss services, go to
public beaches, etc.
Further, the elder must have a good report from those outside the
church. But if his wife or children are not faithful Christians or are not
subject to him, this causes God, His word, and His work to be blas-
phemed.
An elder needs the support and encouragement of a good
family.
An elder’s work is a great burden at best. He needs all the help he
can get. If his wife and children are faithful, they can encourage and help
him in the work. They can help carry the load, participate in his work,
and cheer him up when the burdens of the job begin to get him down.
But an ungodly family is a great burden and discouragement to an
elder. He spends time worrying about his own family instead of being
active in working for the church. He must bear the burdens of his office
alone, without their support: in fact, they become part of the burden.
An elder’s family gives Him experience and demonstrates
his ability in teaching others and exercising authority – 1 Tim-
othy 3:5.
If a man cannot teach and lead his own family, how can he teach
and lead the church? The duties of a husband and father are in many
ways parallel to those of elders. Both are responsible to teach others and
make decisions for the benefit of the group. When a man successfully
leads his family, he gains valuable experience toward serving as an elder.
Further, the work the man does in his family becomes observable
evidence of the kind of work he can do. The church, being human, cannot
read minds and cannot predict the future as God can do. We must have
observable results as a basis for our decision regarding what work a man
can do as an elder. By their fruits we can know them (Matthew 7:15-20).
If a man’s family is godly, this gives us an indication of the man’s
ability as an elder. If his family is worldly, we may or may not be able to
prove it is his fault, but the fact remains that we lack the necessary
evidence to appoint him.

This further explains why a man needs to be married and have a
family to qualify to be an elder. A man without a family may be a very
good man, but the fact remains that he lacks the experience of leading
and teaching a wife and children. And the church lacks the evidence they
need to have confidence in the man as a leader.
Note that this is a separate qualification from having faithful chil-
dren (Titus 1:6). Please observe our notes on that passage for a further
discussion of that qualification.
3:6,7 – Not a novice lest he become conceited and fall into the
condemnation of the devil. He must also have a good
testimony from those on the outside lest he fall into
reproach and the snare of the devil.
Not a novice
This is translated “not a novice” (NKJV, KJV, ASV), “not a new con-
vert” (NASB), and “not a recent convert” (ESV, NRSV, MLV).
The emphasis of the word is on growth. When one is first converted,
he is a babe in Christ. The Bible requires him to grow. To qualify as an
elder a man must be mature in Christ and experienced in the faith.
This qualification is not required of all Christians. All are required
to grow; but if a person is a recent convert, nothing but time and experi-
ence can solve that. A person is not in error simply because he is a recent
convert, however such a man cannot serve as an elder.
“Novice” () – “…a new convert, neophyte, … (one who has
recently become a Christian) …” – Grimm-Wilke-Thayer.
“…newly planted in the Christian community, newly converted…”
Applications and importance to an elder’s work
There are many reasons why an elder needs to be mature and older
in the faith. The word “elder” itself implies one who is older and more
mature. Age brings experience and ought to bring wisdom.
An elder’s responsibility requires wisdom, maturity, experience,
and knowledge. An elder needs maturity and good judgment so he can
make good decisions, teach others, guard the souls of members, and op-
pose error and false teaching. All these require age and experience as a
Christian to develop.
An elder also needs the maturity to trust God, to realize the im-
portance of using authority for the good of those he leads, to truly serve
others, to recognize the problems and abilities of others, and to know the
Scriptures and apply them when dealing with needs and problems he
faces. All these come with time and experience.
The passage directly states a further reason for this requirement:
one who is young in years or in faith may fall into some trap of the devil,

especially the trap of pride. He may become overly exalted because of the
responsibility of the position. He may think he is so good that he fails to
be alert for temptation (1 Corinthians 10:12). Or he may begin to lord it
over the church (1 Peter 5:1-4).
Such problems will lead to the downfall of the elder and may lead
the church into error. This is why we must appoint men who are experi-
enced. This also harmonizes with the principle of verse 10 showing that
the men must be proved first before they are put in the office.
Note, however, that this is a relative qualification. How soon after
conversion is a man mature enough to be an elder? This obviously de-
pends on many things. Some people mature more quickly than others.
Some who are converted older in life may mature spiritually more
quickly than others.
The point must be that the congregation must evaluate the maturity
of each man considering the duties of elders to be sure they are
spiritually mature enough to do the work effectively.
Note that the NKJV says he may fall into the same condemnation as
the devil. The NASB says the condemnation incurred by the devil. The
idea is, not that the devil causes the condemnation, but that it was the
same condemnation that the devil received. He fell because he was ex-
alted in pride, and so might a new convert if he is appointed to the elder-
ship.
See how this qualification emphasizes that a man needs time and
maturity before being appointed as an elder. It helps us understand why
the church must be patient with men to give them time to qualify for the
work.
A good testimony among those outside
This is translated “good testimony among those who are outside”
(NKJV, compare ASV), “good report of them which are without” (KJV),
“good reputation with those outside” (NASB, NIV), “well thought of by
outsiders” (ESV, NRSV).
“Testimony” () – “1 confirmation or attestation on the ba-
sis of personal knowledge or belief, testimony … 2 testimony in court,
testimony … 3 attestation of character or behavior, testimony, statement
of approval … 4 testimony that invites death, a martyr's death, martyr-
dom…” – Bauer-Danker-Arndt-Gingrich.
Other passages
All these verses use different words but express similar concepts.
Proverbs 22:1 – A good name is to be chosen rather than great
riches, Loving favor rather than silver and gold.
Romans 12:17 – Take thought for things honorable in the sight of
all men.

2 Corinthians 8:21 – Providing honorable things, not only in the
sight of the Lord, but also in the sight of men.
1 Peter 3:15,16 – Christians need a good manner of life so those who
revile us will be put to shame.
1 Peter 2:11-15 – Abstain from fleshly lusts and do good so as to put
to silence those who speak against us as evil-doers.
2 Corinthians 6:3 – We give no offense in anything, that our minis-
try may not be blamed.
Philippians 2:15 – That you may become blameless and harmless,
children of God without fault in the midst of a crooked and perverse gen-
eration, among whom you shine as lights in the world.
3 John 12 – Demetrius has a good testimony from all, and from the
truth itself.
Acts 10:22 – Cornelius was a just man, one who feared God and had
a good reputation among all the nation of the Jews.
(Titus 2:7,8; Romans 2:23,24; Acts 22:12; 6:3; 10:22; 2 Samuel
12:14; 2 Peter 2:2; 1 Timothy 6:1)
Conclusions and applications
This is a quality all Christians need, as the above passages show.
The qualification itself states a specific reason why an elder needs
this quality. Without it, he will come into reproach and the snare of the
devil.
A major responsibility of elders is to set a good example. The repu-
tation of members, especially of teachers and leaders in the church, ei-
ther encourages or discourages people in accepting the gospel. Often
people refuse to obey because they know members (perhaps leaders)
who are hypocrites.
Sometimes people in the community know how a man lives away
from the other church members. Some people do not live their daily lives
the way they act when around other Christians. So it is doubly important
for an elder to have all the good qualities listed in these passages.
A man needs to be morally upright in all the ways we have dis-
cussed. His family must be faithful Christians, not setting a bad example
in the community. He must obey the laws of the land. He must be honest
in business and dependable on his job.
This does not mean that everyone in the world will have nothing but
good to say about these men. The world often spoke evil of Jesus, Paul,
the apostles, etc. 1 Peter 3:15,16; 2:11,12,15 said people will speak evil of
us, but our conduct should be such that they should be ashamed for do-
ing so. Any accusations against an elder must either be unfounded or
must be things that the world hates despite the fact they are right and
good. Surely we should never compromise truth to achieve favorable re-
views!
A man’s life should be such that the world cannot justifiably make
claims of sin.

3:8-13 – Qualifications of Deacons and of Officers’ Wives
3:8,9 – Deacons likewise must be reverent, not double-
tongued, not given to much wine, not greedy of filthy
lucre, holding the mystery of the faith in a pure
conscience.
Uses of the word for “deacon”
The word is consistently translated “deacon” in this context. But the

original word is used for various works in the New Testament depending
on the context. It can refer to:
* Physical servants – Matthew 22:13; 20:26; 23:11; etc.
* Any Christian viewed as a servant to God and other people – Co-
lossians 1:25; John 12:26. Romans 16:1 belongs here. It does not refer to
a woman who held an office of “deaconess” but simply to a woman who
did works of service for the Lord on behalf of the church.
* Preachers – 1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; 11:23; Co-
lossians 1:7; 4:7; 1 Thessalonians 3:2; Ephesians 3:7; 1 Timothy 4:6;
compare 2 Corinthians 11:15.
* Civil rulers – Romans 13:4
* Jesus – Romans 15:8
* Men who have been appointed to serve in a specially qualified po-
sition in which they do works of service on behalf of the church – Philip-
pians 1:1; 1 Timothy 3:8,12.
We have seen that the word “elder” can have a general meeting or it
can refer to a specific role or office, depending on the context. But as
previously discussed, in 1 Timothy 3 it refers to a specific role or office.
Likewise, the word for “deacon” can have various meanings but here it
refers to a specific role or office. The following evidence in the context
makes this clear:

(1) The deacons are listed alongside and in a similar way to the bish-
ops.
(2) Special qualifications are listed.
(3) Men must first be tested before they can serve in this capacity
(verse 10), which implies a special appointment as with the elders.
This indicates that Paul is here describing an ongoing position in
the church to which men are appointed based on qualifications, as is the
case with the bishops. Doubtless this is why all translations translate the
word here “deacon.”
The MLV includes the following footnote:
“Deacons, is a transliteration of the Greek word diakonos
G1249. This word and its compounds in all other contexts are
translated ‘serve,' ‘servant,' or ‘service’ (see 3:10 & 3:13). Because
‘elder’ (‘overseer’ in Php 1:1) a known office of the congregation is
used, this context calls for an office or serving position in the con-
gregation.”
“Deacon” () – “…one who executes the commands
of another, especially of a master; a sergeant, attendant, minister
… 1. universally: of the servant of a king … 2. a deacon, one who,
by virtue of the office assigned him by the church, cares for the
poor and has charge of and distributes the money collected for
their use … 3. a waiter, one who serves food and drink …” –
Grimm-Wilke-Thayer.
The work of deacons
There is some discussion about whether the seven men appointed
to oversee the distribution to the widows in Acts 6 were deacons in the
same sense used here in 1 Timothy 3. We will leave the specifics of that
subject to a study of Acts 6. In any case, the work the men did in Acts 6
is the kind of work that would well be done by deacons. It would fit their
responsibilities.
Some mistakenly conclude that deacons should oversee the church
and make necessary decisions to supervise its work. This is incorrect.
Supervising the church is done by elders subject to the word of God (see
our previous discussion on the work of elders).
Deacons serve under the elders in any capacity the elders appoint.
This may involve supervising specific works, especially works of a phys-
ical nature (as the seven men did in Acts 6), but subject to the elders.
This frees the elders to do other work, especially to concentrate on the
spiritual needs of the members.

Specific qualifications of deacons
Note “likewise” (NKJV or “in like manner” – ASV). Just as each el-
der must meet all the qualifications before he can be appointed, so a man
“must be” all the things listed here to be appointed and remain in office
as a deacon (though the words “must be” are here added by the transla-
tors).
“Reverent”
This word is translated “reverent” (NKJV), “grave” (KJV, ASV),
“dignified” (ESV, compare NASB), “serious” (NRSV), and “honorable”
(MLV). The same word is used for wives in verse 11. Compare Titus 2:2;
Philippians 4:8.
The idea is that deacons must be men who always act in a way that
is honorable, respectful to God, and that sets an example worthy of re-
spect and imitation by others. It does not mean deacons have no sense
of humor, but that they take serious matters seriously and act responsi-
bly so others see the reason to show respect.
“Reverent” () – “…pert. to evoking special respect … 
human beings worthy of respect/honor, noble, dignified, serious
…  transcendent beings worthy of reverence, august, sublime,
holy … b of characteristics, states of being, and things honorable,
worthy, venerable, holy, above reproach…” – Bauer-Danker-
Arndt-Gingrich.
“…august, venerable, reverend; to be venerated for character, hon-
orable…” – Grimm-Wilke-Thayer.
“Not double-tongued”
This is translated “not double-tongued” in all our standard transla-
tions.
American Indians referred to people “who speak with forked
tongue.” We might use the expression “two-faced.” A double-tongued
person cannot be depended on to always speak the truth.

Deacons should speak so others can be confident that they speak
sincerely with no intent to deceive.
“Double-tongued” () – “…insincere…” – Bauer-Danker-
Arndt-Gingrich.
“… double-tongued, double in speech, saying one thing with one
person, another with another (with intent to deceive)…” – Grimm-
Wilke-Thayer.
“Not given to much wine”
All translations say not given to or addicted to or indulging in much
wine. The original means not applying oneself to or holding oneself to
much wine.
Some point out that elders should not be given to wine but deacons
not be given to much wine. So they conclude drinking alcoholic bever-
ages is acceptable, but deacons may drink more than elders. See notes
on elders (verse 3).
The alcoholic drinks of today are “much wine” by the standards of
the first century. To meet this qualification, deacons must not be social
drinkers. Otherwise, one could not set the necessary example for his
house (verse 12), the church, and the world.
“Not greedy for money”
Compare our notes about elders regarding “covetous” (verse 3).
Just as elders must not be materialistic, so for deacons. Otherwise,
they set a bad example, are stingy in giving to the Lord’s work, do not
distribute properly to the needy, or neglect the Lord’s work to make
money.
“Greedy for money () – “…shamelessly greedy for
money, avaricious, fond of dishonest gain …” – Bauer-Danker-Arndt-
Gingrich.
“…eager for base gain (greedy of filthy lucre) …” – Grimm-Wilke-
Thayer.
“Holding the mystery of the faith with a pure conscience”
The gospel is often spoken of as the “mystery of faith,” not because
it is now beyond understanding, but because it was at one time unre-
vealed. However, it has now been revealed through the gospel as
preached by inspired men. See Ephesians 3:3-7.
Compare this to 1 Timothy 1:5,19, which warns about people who
fail to hold faith and a good conscience. A deacon must not have de-
parted from the faith into false doctrine, is unfaithful or inactive in the
church, or practices immorality or any of the sins listed in 1:3-11.

3:10 – Let these first be proved, then let them serve as deacons
if they are found blameless.
“Let these also first be tested, then let them serve …”
The men should be examined to see if they have the necessary qual-
ities first. First before what? First before they serve in the office, in con-
trast to during the time they serve. A man should not be put into the
office as a trial to see how he does. He is examined first and put in only
if he is blameless.
This expression shows without a doubt that we are not talking about
servants in the general sense in which all members serve. People should
not wait till they have developed the qualities of Christians before being
saved (2 Peter 1:5-8). But one is appointed as a deacon or elder only if
he has first developed the qualifications.
See notes on the qualifications of elders for further discussion of
this point.
“Blameless”
This is the same word used for elders in Titus 1:6,7; compare 1 Co-
rinthians 1:8; Colossians 1:22. It means unreproveable, unworthy of be-
ing blamed for sin. It is similar to the qualification of elders in verse 2
(see notes there).
3:11 – In like manner women must be grave, not slanderers,
temperate, faithful in all things.
The passage gives qualifications for “wives.”
Does this describe an office of “deaconess”?
Some claim these are qualities of women appointed to an office of
“deaconess.” Consider the evidence.
The following translations say “wives”: NKJV, KJV, ESV. The fol-
lowing say “women”: ASV, NASB, NRSV, MLV. None of our standard
translations say “deaconess.”
There is no word for “deaconess” in this passage. The word is
“wives” or “women.” The word for “woman” is translated “wife” accord-
ing to context. If the reference here is to the wives of deacons, then the
translation “wives” would be correct. But there is no word meaning “dea-
coness” or anything close to it.
The context refers by name to the office of “bishop” and the office
of “deacons.” That is, for each of them there is a word in the text that
means “bishop” and a word that means “deacon.” If verse 11 is giving
qualifications for a separate additional office of “deaconess,” why is the
office not named?
Furthermore, there is no passage anywhere in Scripture that iden-
tifies “deaconess” as an office. Other passages use the terms “elders,”
“bishops,” or “deacons” as an office or position. But no passage refers to

deaconesses. Women have important work, but no Scripture authorizes
an office in the church for them.
Phoebe is referred to by the feminine form of “servant” in Romans
16:1, but the word simply means a woman who serves. Nothing in the
context implies an office like a deacon.
The word translated “deacon,” as already discussed, is often else-
where translated simply “servant” or “minister” even for men who are
not appointed to an office (1 Thessalonians 3:2; 1 Timothy 4:6; John
12:26). This is like the passages that use “elder” to mean simply one who
is older, but not appointed to an office (Titus 2:2-4). So Phoebe was a
woman who served others, but there is no evidence she was appointed
to any office.
We know that men were appointed to an office of elder because we
have passages that describe them being ordained (Acts 14:23) and pas-
sages that state the specific qualifications one must meet before being
appointed (1 Timothy 3:1-7; Titus 1:5-9). Likewise, we have a list of qual-
ifications for men who serve in the office of deacon (1 Timothy 3:8-13).
But no context anywhere designates any woman as appointed to any
office in the church. Roles involving church leadership were always re-
served in Scripture for men. Only men served as apostles. Only men
wrote books of the New Testament. Only men served as bishops or el-
ders. Only men served as deacons. Only men were allowed to preach in
congregational worship assemblies or to have authority over other men
in any capacity (1 Corinthians 14:34,35; 1 Timothy 2:11,12). But what
passage anywhere states that women were ever appointed or ordained to
any office in the church?
In 1 Timothy 3:8-13 Paul begins giving qualifications of “deacons,”
then gives those for “wives,” but then he returns to the qualifications for
deacons. Why return to discussing deacons if the “women” were a sepa-
rate office? But if these are requirements for deacons’ “wives,” it is per-
fectly understandable to discuss them amid the deacons’ qualifications.
If this passage is talking about an office of deaconess, then we have
no passage anywhere that describes the qualities that elders’ or deacons’
wives should have. Why specify the qualities of the elder’s children (Titus
1:6) but not the elders’ wives? But if this discusses the qualities of the
wives of elders and deacons, then it gives us needed information given
nowhere else.
I can only conclude that to appoint women to serve in an office of
deaconess or any church office would be to act without Divine authority.
Are these qualifications for the wives of the deacons only
or also for wives of elders?
The original word is “women,” but as we have discussed, the word
means “wives” when the context so implies. Our discussion above shows
that this must be the meaning here. The question is: whose wives?

If this does not give qualifications for elders’ wives, then no passage
gives them. Why give qualifications for deacons’ wives, but not for elders’
wives? Deacons’ responsibilities and qualifications are less demanding
than those of elders. Surely if the deacons’ wives must be the kind of
women described here, then so must elders’ wives. What qualification
does God give for deacons that would require more of them than is re-
quired of elders?
And why give qualifications for elders’ children (Titus 1:6), but not
for elders’ wives? Further, the qualities listed are important for all Chris-
tian women, so surely elders’ wives should be as described.
Both elders and deacons must rule well their own house (verses
4,12). We fail to see how one could qualify if his wife was not the kind
described. Without such a wife, how could he have his family in subjec-
tion, have faithful children, have a good report of those without, be hos-
pitable, etc.? How could he have the good influence that an elder should
have?
But why would God list these qualities when discussing deacons and
not when discussing elders? I believe the Spirit listed this information
with the office requiring lower qualifications (deacons), so we would un-
derstand that the office of elder, which requires higher qualifications,
would surely have the same requirements. That way we would conclude
(as we have concluded) that the elders’ wives should also be this kind of
woman. If, however, God had listed them only with elders, we might
think deacons’ wives did not have to meet them.
What qualities are stated for these wives?
“Reverent”
This is translated “reverent” (NKJV), “grave” (KJV, ASV), “digni-
fied” (NASB, ESV), “serious” (NRSV), “honorable” (MLV), “worthy of re-
spect” (NIV). This is the same word used regarding deacons in 1 Timothy
3:8 (see our notes there for further definition).

The idea is that the wives must always act in a way that is honorable,
respectful to God, and that sets an example worthy of respect and imita-
tion by others. Surely an elder or a deacon needs such a wife if he is to
be a good example, have a good report, etc.
“Not slanderers”
This is translated “not slanderers” (NKJV, KJV, ASV, MLV, ESV,
NRSV), “not malicious gossips” (NASB).
See also 1 Corinthians 6:9,10; Romans 1:30,32; 1 Peter 2:1; 2 Timo-
thy 3:3.
Elders and deacons may learn confidential personal information
about members. If their wives cannot control their tongues, they may
spread information that ought to be kept confidential. Or they may jump
to conclusions or get down on the members, become overly critical, and
spread “dirt” about the members.
Such conduct would be immeasurably harmful to the work of the
leaders and the church. Surely if a man’s wife does such things, he does
not have her in subjection, and he cannot qualify as an elder or deacon.
“Slanderer” () – “…prone to slander, slanderous, accusing
falsely … a calumniator, false accuser, slanderer…” – Grimm-Wilke-
Thayer.
“…the reference is to those who are given to finding fault with the
demeanour and conduct of others, and spreading innuendos and criti-
cisms in the church” – Vine.
“Temperate”
This is translated “temperate” (NKJV, ASV, MLV, NASB, NRSV),
“sober” (KJV), “sober-minded” (ESV). This same word is used for the
bishop in verse 2, and it means the same thing (see our notes there).
The significance is that the wife must take seriously her service to
God and exercise good judgment and self-control to conduct herself
wisely in serving God. If an elder is sober, temperate, and self-controlled,
and if he rules well his house, he will see that his wife also acts similarly.
“Faithful in all things”
Definitions
All our standard translations say “faithful in all things.” The same
word is used for the elder’s children in Titus 1:6, so it is only reasonable
that the elder’s wife should likewise be faithful. Note that, if we can un-
derstand what the word means for the wives, it will help us understand
what it means for the children.
This word is the adjective form of the verb for “believe” and the
noun “faith.” However, even as our word “faithful” may have a slightly
different significance than “faith” or “believe,” so it is in Greek.
“Faithful” (): “1. trusty, faithful; … one who kept his
plighted faith …; worthy of trust; that can be relied on … 2. easily
persuaded; believing, confiding, trusting …; in the N.T. one who

trusts in God’s promises …; one who has become convinced that
Jesus is the Messiah and the author of salvation … [a believer] …
” – Grimm-Wilke-Thayer.
“1 pertaining to being worthy of belief or trust, trustworthy,
faithful, dependable, inspiring trust/faith … 2 pert. to being trust-
ing, trusting, cherishing faith/trust… also believing, full of faith,
faithful … – Of one who confesses the Christian faith believing or
a believer in the Lord, in Christ, in God” – Bauer-Danker-Arndt-
Gingrich.
Examples of use
The word is best understood by considering its uses. God, Christ,
and the word of God are all often said to be “faithful.” But consider verses
where the word is used to describe people. Note especially these exam-
ples:
Acts 16:15 – If you have judged me to be faithful to the Lord.
Ephesians 1:1 – To the faithful in Christ Jesus.
1 Timothy 6:2 – Believing masters … they are brethren.
Revelation 2:10 – Be thou faithful unto death…
1 Timothy 3:11 – Elders’ and deacons’ wives must be faithful in all
things.
In every case, the word refers to one who is faithful in serving God,
not just faithful to a man. (The only possible exceptions are parables in
which servants are said to have served their earthly master faithfully, but
even these cases are intended to teach faithfulness to God.)
In every case, when the gospel calls people “faithful,” they do not
just profess a conviction in the heart regarding who Jesus is, but they
have a saving faith: the kind that leads to faithful service and obedience
to God (James 2:14-26; Galatians 5:6; Hebrews 10:37; chapter 11). One
is “faithful” only if he/she is a Christian who is actively working in God’s
service and repenting of any sins committed.
Surely no one would argue that the only thing required is that the
wife be faithful to her husband in all things. Surely the wives of elders
and deacons must be Christians: faithful to God and Christ. Further, they
must be actively involved in God’s work. And there must be no evidence
that they are persisting in any sin which they refuse to correct.
Again, how could a man be qualified as an elder or deacon if his wife
is not faithful? How could he rule his household well, have a good re-
port, be hospitable, etc., if his wife was unfaithful and would not repent?
Note that Titus 2:3-5 lists qualities older women should possess and
should teach to younger women. This context refers to older women in
general, not just elders’ wives. But surely if a man is old enough to be an
“elder,” then his wife is old enough to be an “older woman.” And since
she must be “faithful in all things,” then she must be faithful in these
qualities too. So an elder’s wife must have the qualities listed in these
verses.

3:12,13 – Deacons must be husbands of one wife, ruling their
children and their own houses well. Those who have
served well as deacons gain to themselves a good
standing and great boldness in the faith in Christ.
Having discussed the wives of elders and deacons, Paul returns to
conclude his discussion of deacons’ qualifications.
Husband of one wife, ruling their children and houses
well
These are identical to the qualifications of elders – see our notes on
verses 2,4,5. A man cannot be a deacon without these qualities any more
than he can be an elder without them.
A good standing and great boldness in the faith
Just as men were encouraged in verse 1 to see the value of serving
as elders, so men are here encouraged to see the value of the office of
deacon. If they serve well, they gain a good standing. This is most im-
portantly good standing in God’s eyes, but they also deserve the respect
of the other members. We ought to appreciate such men and express our
appreciation for them.
The work also leads to great boldness in faith in Christ. As one uses
his abilities and serves God, he develops more abilities he can use to
serve God more effectively. Past usefulness makes us more courageous
and able to serve in the future. Experience is a great teacher. Our
past experiences of facing struggles and challenges gives us the courage
to face more in the future.
3:14-16 – Behavior in God’s House; Mystery of Godliness
3:14,15 – Paul hoped to come soon; but if he was delayed, he
wrote so Timothy might know how men should behave
themselves in the house of God, which is the church of the
living God, the pillar and ground of the truth.
Paul states here his reason for writing (compare 1:3,4). He was hop-
ing soon to visit personally with Timothy, but meanwhile he was writing
a letter in case he was delayed. This states the theme of the letter in an-
other form.
How people should conduct themselves in the church
Paul wrote so Timothy may know how men should conduct them-
selves in Jesus’ church. Timothy was a preacher and should set a good
example for others. But he should also preach the truth, encourage peo-
ple to live properly, and rebuke sin and false doctrine. Paul writes to
guide men to this goal. This is why the book contains information re-
garding a variety of subjects.
Notice that it matters how people conduct themselves in the church.
God has always cared about the conduct of His people. Sometimes those

who profess to be Christians seem to think it does not matter how we
conduct ourselves. Others seem not to know how to act. By the guidance
of the Holy Spirit, Paul urged Timothy how to act properly and what he
should teach others about how they should act as well.
The church is the house of God.
Paul refers to the church as the “house of God.” This expression is
used elsewhere, including in Old Testament prophecy (compare Ephe-
sians 2:19,21; Galatians 6:10; Isaiah 2:2,3). The word “house” can refer
either to a building or to people who live together as a family: a “house-
hold.”
Some mistakenly think the church is a building where people meet.
But the church is never a literal building anywhere in the New Testa-
ment. The term always refers to people. However, a building can illus-
trate the church by comparing it to a temple in which God dwells in His
people (Ephesians 2:21; 1 Peter 2:5; 4:17; 1 Corinthians 3:16; 2 Corinthi-
ans 6:16; Hebrews 10:21).
The term “house” also fits the church in the sense of a household or
family (compare verses 4,5; Ephesians 2:19; Galatians 6:10; Hebrews
3:6). God is the Father and we are children in the family, brothers and
sisters to one another (2 Corinthians 6:16-18).
Which of these views is intended here is not clear, yet both fit the
meaning of Scripture and both ideas seem mixed together in some con-
texts.
“House” () – “…1 house … of the Christian community
as the spiritual temple of God … 2 household, family … 3 a whole
clan or tribe of people descended fr. a common ancestor,
house=descendants, nation … 4 a house and what is in it, prop-
erty, possessions, estate …” – Bauer-Danker-Arndt-Gingrich.
The church is the “pillar and ground of the truth.”
This is translated “pillar and ground” (NKJV, KJV, ASV), “pillar and
support” (NASB), “pillar and buttress” (ESV), “pillar and bulwark”
(NRSV), “pillar and base” (MLV).
The church is responsible to support the truth: to serve as a stead-
fast and firm bulwark upholding and defending the truth before man-
kind. This does not mean truth would cease to exist if the church did not
uphold it, nor that the church determines what is or is not true. But the
church must uphold the truth before people, urging them to accept and
obey it. If we do not preach it, we will be unfaithful to our duty and many
people will be lost for lack of knowledge.
See also Acts 11:26; 20:7; 1 Thessalonians 1:8; 1 Corinthians 14; etc.
“Pillar” () – “1 a supporting portion, ordinarily cylindrical, of
a structure, pillar, column … 2 a pers. or community recognized for spir-
itual leadership, pillar, support …” – Bauer-Danker-Arndt-Gingrich.

“Ground” () – “that which provides a firm base for
someth., perh. mainstay…” – Bauer-Danker-Arndt-Gingrich.
3:16 – Without controversy great is the mystery of godliness.
He who was revealed in the flesh, justified in the Spirit,
seen of angels, preached among the nations, believed on
the world, received up in glory.
Paul breaks into a poem of praise for what Jesus has accomplished.
This is unquestionably (“without controversy”) something great, and we
should appreciate it. It is a “mystery” in that it was once unrevealed but
has now been revealed (see verse 9). It is the mystery of godliness be-
cause it refers to the means God has provided through Jesus Christ for
man to be restored to God (Ephesians 3:3-12; Romans 1:5; 16:26). This
is the message that the church should uphold before a wicked, sinful
world.
Consider the expressions used to describe Jesus. The KJV and
NKJV say “God,” but ASV and some others say “He.” When we read what
it says happened, it is clear that Jesus did these things. So “God” did
them in that Jesus possesses Deity and did these things on behalf of De-
ity.
To apply this to anyone other than Jesus would make no sense at

all. When we understand that it is referring to Jesus, it is truly a great
mystery! (More than ninety-eight percent of the Greek manuscripts have
“God” in the text rather than “he.”)
“Manifested in the flesh”
“Manifested” (NKJV, KJV, ASV, ESV) is also translated “revealed”
(NASB, NRSV).

Jesus dwelt among men in a human body, though He was also De-
ity, a member of the Godhead. This must be believed, and to deny it is to
deny the gospel.
There are many reasons why Jesus needed to come to earth in the
form of a man. It was needed so He could teach His disciples and intro-
duce His gospel. He could also live as an example to show us how to live.
And He could demonstrate that He understands our problems so He can
sympathize with us as our High Priest because He has experienced living
as a man.
But the primary reason that Jesus needed to come to earth as a man
was so He could die as a sacrifice for our sins. As explained in Hebrews
2:14-18 and Philippians 2:6-8, Jesus had to become a man in order to
die. As God, He could not die. But no mere man could be an adequate
sacrifice, because all men commit sin and so could not offer a sinless
sacrifice.
John 1:1,14 – In the beginning was the Word, and the Word was
with God, and the Word was God. … And the Word became flesh and
dwelt among us, and we beheld His glory, the glory as of the only begot-
ten of the Father, full of grace and truth.
1 John 4:2,3 – Every spirit that confesses that Jesus Christ has come
in the flesh is of God, and every spirit that does not confess that Jesus
Christ has come in the flesh is not of God. And this is the spirit of the
Antichrist, which you have heard was coming, and is now already in the
world.
2 John 7 – For many deceivers have gone out into the world who do
not confess Jesus Christ as coming in the flesh. This is a deceiver and an
antichrist.
See also Luke 1:31-35; Galatians 4:4,5; Hebrews 2:14-18; 10:5; Phi-
lippians 2:5-8; Romans 1:3,4.
“Justified in the Spirit”
“Justified” (NKJV, KJV, ASV) is also translated “vindicated”
(NASB, ESV, NRSV).
Jesus claimed to be the Son of God, God in the flesh, who would die
as the sacrifice to save all men from our sins. He claimed to be sent by
God to reveal the New Testament and become King or Head over the
kingdom which is the church. He claimed that all people must believe in
Him or die in their sins.
These claims were shown to be true by the Holy Spirit who con-
firmed Jesus’ word by miracles and fulfilled prophecy (John 20:30,31;
Acts 2:14-36; 1 Corinthians 15:1-8; etc.). In particular, in the Virgin Birth
the Holy Spirit miraculously conceived Jesus in the womb of Mary with-
out the active participation of a man (Matthew 1:20; Luke 1:35).
Furthermore, the Holy Spirit descended upon Jesus at His baptism
in a bodily form like a dove. This was a sign to John the Baptist and ulti-
mately to all people confirming who Jesus was (see Matthew 3:16; John

1:32-34). The Spirit also inspired the apostles and prophets to preach the
message about who Jesus was and why people should accept Him (John
16:13,14; Romans 1:4).
In all these ways Jesus’ was justified or vindicated regarding the
claims He made and demonstrated to be the One He claimed to be.
“Seen by angels”
Angels were involved throughout Jesus’ life and work, from begin-
ning to end.
* Angels announced both to Mary and to Joseph the plan for Jesus’
conception and birth (Matthew 1; Luke 1).
* Angels informed the shepherds of Jesus’ birth and warned Joseph
to flee to Egypt (Luke 2:9-11, Matthew 2).
* Angels ministered to Jesus after His temptation in the wilderness
and His prayer in Gethsemane (Matthew 4:11; Luke 22:43).
* Angels rolled away the stone at His resurrection and announced
both His resurrection and His ascension to disciples (Matthew 28:1-8;
Acts 1:9-11).
Angels had been eager to observe and learn the significance of the
prophecies about Jesus’ coming, since these had not been explained to
them before He came (1 Peter 1:12). Their interest was satisfied when He
did come and fulfilled the prophecies.
“Preached among the Gentiles”
The gospel of Christ was preached throughout the whole creation in
the first century, including Gentiles (Colossians 1:5,23). Jews had not
expected the blessings of the Messiah to go equally to Gentiles, but the
gospel revealed that Gentiles could receive all the blessings that Jesus
made available (Genesis 12:3; 22:18; Isaiah 2:2; Mark 16:16; Acts 2:39;
Romans 1:16; 2:6-11).
The gospel was first preached to Gentiles when the Holy Spirit re-
vealed to Peter that he should preach to the household of Cornelius (Acts
10,11,15). Paul himself especially emphasized preaching to Gentiles (Acts
22:21; 26:17; Romans 15:8-12; 16:26; Galatians 2:7; 3:28; Ephesians
2:11-3:8).
“Believed on in the world”
Not all will believe, of course, but the message was to be made avail-
able to all people everywhere throughout the world (Mark 16:15,16). Eve-
rywhere since the first century, the message of salvation required all peo-
ple to believe and accept the message about Jesus.
Faith in Jesus is essential to receive salvation through His sacrifice
and receive eternal life at the judgment. Jesus and His disciples repeat-
edly taught that those who want the blessings of the gospel must believe
in Jesus (John 8:24; 20:30,31; 3:15-18).
See also Romans 10:9,10,13-17; John 1:12.

“Received up in glory”
Having fulfilled His purpose “in the flesh,” Jesus ascended to
Heaven (Acts 1:9-11). He is now glorified on the right hand of the Father,
where He receives in Heaven great praise and honor. So those of us who
are on earth ought also to praise Him.
This is the message that the church should uphold before a wicked,
sinful world.
See Philippians 2:5-12; Ephesians 1:19-23; Acts 2:22-36; Revelation
5:9-14; John 17:4,5; Psalm 24:7-10; Daniel 7:13.

1 Timothy 4
Chapter 4 – Admonitions about

Apostasy and Preaching
Responsibilities
4:1-5 – Predictions of Apostasy

Paul had begun the letter to Timothy warning him about the danger
of human doctrines that would differ from God’s law (1:3). He then gave
instructions for proper conduct in the church, including women and of-
ficers (chapters 2,3). He here returns to give express warnings of apos-
tasy from the plan of God.
4:1-3 – The Spirit expressly predicted that, in later times,
some would depart from the faith, giving heed to
deceitful spirits and doctrines of demons through the
hypocrisy of lying men, branded in their conscience as
with a hot iron. These would forbid marriage and
command to abstain from meats that God had created to
be received with thanksgiving.
The Spirit expressly predicted false doctrine and apos-
tasy.
Here is an express prediction from the Holy Spirit. Scripture often
makes such claims that the Holy Spirit directly inspired its message. The
fact that the message was “expressly” spoken may contrast with other
prophetic predictions which were sometimes figurative or symbolic.
This warning from the Spirit expressly predicted that apostasy will
come. Some will “depart from” (KJV, NKJV, RSV) or “fall away from”
(ASV, NASB) the faith. This was not a guess or a possibility. It definitely
would come. It would result from false teaching that originates ulti-
mately with demons and deceitful spirits but comes by way of men. The
devil has often used deceit as a tool, beginning in Eden. He has been a
liar and a hypocrite from the beginning.
Many people who spread these doctrines are also hypocrites and de-
ceivers. They often act, not from a sincere desire to honor God, but from

a desire for money, power, the honor of men, etc., as did the Pharisees
in Jesus’ day.
But this does not necessarily mean that everyone who believes these
doctrines is a deceiver or a hypocrite any more than it means they are
demons. The doctrines originate with demons and are spread to men.
But the people who believe the doctrines, being deceived, may be sincere.
Nevertheless, this does not change the fact they have followed error
(compare Matthew 15:14).
People can become so deeply involved in sin that their consciences
are seared as with a hot iron. The conscience is the faculty of mind that
tells us whether we are doing what we believe to be right. If we violate
the conscience regularly, it hardens just like animal skin that has been
burned by a branding iron. The skin there feels no pain even when harm
is done to it. So a person can become hardened by practicing sin so long
that it no longer bothers him.
Other passages warning about false teachers and apostasy are Mat-
thew 7:15-23; 15:14; 2 Corinthians 11:13-15; Acts 20:28-30; 1 John 4:1; 2
Timothy 4:2-4; Titus 1:9-14; 2 John 9-11; Romans 16:7,18; Galatians 1:6-
9; 2 Peter chap. 2; 2 Thessalonians 2:3ff; 2 Timothy 3:1ff.
This error includes “forbidding to marry”: celibacy.
The Spirit’s prediction of apostasy is so “express” that it plainly

identifies two sins that constitute apostasy. Some religious groups would
teach that certain people must never marry. Some claim that a religious
group named the Essenes taught some of these doctrines even in the first
century. However, various religious groups throughout the ages since
then have also been guilty.
For example, “The law of the [Roman] Church forbids persons liv-
ing in the married state to be ordained, and persons in holy orders
[priests, etc.], to marry.” – Catholic Dictionary, page 132

And, “Although celibacy is not expressly enforced by our Savior, …
the church felt it her duty to lay it down as a law.” – Faith of Our Fathers,
page 328
Other groups have also claimed that somehow the state of celibacy
is morally or spiritually superior to marriage and therefore certain reli-
gious leaders must not marry.
Yet God created marriage to be a blessing. Because marriage has
real benefits, God expressly ordained it from the beginning and repeat-
edly commends it in Scripture. Although marriage is not required, all
people have the right to marry at least one time.
Genesis 2:18 – And the Lord God said, “It is not good that man
should be alone; I will make him a helper comparable to him.”
Hebrews 13:4 – Marriage is honorable among all, and the bed un-
defiled; but fornicators and adulterers God will judge.
Although the Catholic Church claims Peter was the first Pope, the
Bible expressly states he was a married man as were other apostles. It
follows that current Catholic law would not allow Peter to serve as Pope.
Matthew 8:14 – Now when Jesus had come into Peter's house, He
saw his wife's mother lying sick with a fever.
1 Corinthians 9:5 – Do we have no right to take along a believing
wife, as do also the other apostles, the brothers of the Lord, and Cephas
[Peter]?
Scripture expressly requires elders or bishops to be married.
Titus 1:5,6 – For this reason I left you in Crete, that you should set
in order the things that are lacking, and appoint elders in every city as I
commanded you if a man is blameless, the husband of one wife…
1 Timothy 3:2 – A bishop then must be blameless, the husband of
one wife…
The footnote in the St. Joseph New Catholic Edition of the Bible on
1 Corinthians 9:5 says, “There is no question of a right to marry. The
Apostles had that right….” But on 1 Timothy 3:2 it adds: “priestly celi-
bacy as a law is of later ecclesiastical institution.”
God’s word restricts divorce and remarriage. And people indeed
have the personal right to choose not to marry. Even Paul himself chose
not to marry (1 Corinthians 7). But no Scripture forbids anyone to ever
enter marriage, nor does it teach that the unmarried state is morally su-
perior to marriage, though it may have certain advantages in unusual
circumstances of hardship.
To forbid certain people to marry at all, as a matter of church law,
is to make laws that directly contradict God’s law. Such laws expressly
forbid that which God expressly permits. Therefore, the Spirit expressly
states that such a doctrine constitutes apostasy from the faith.

The error also included forbidding people to eat meats
(KJV) or certain foods.
Those who fall away from the faith would also command “to abstain
from foods (‘meats’ – KJV) which God created to be received with
thanksgiving by those who believe and know the truth.”
The word “meat” or “foods” is often used for food in general, but
may be used to refer specifically to animal flesh (Hebrews 9:10; Romans
14:15,20; 1 Corinthians 8:8,13). Obviously, no one forbids people to com-
pletely abstain from all food, so the word here must refer to certain kinds
of foods. Many groups have claimed that eating meat is immoral or for-
bidden.
Years ago the Catholic Church forbade members to eat meat (except
for fish) every Friday. Later they changed the law, but Catholics are still
forbidden to eat meat on certain days including the Fridays of Lent.
“What is abstinence? The Church’s law of abstinence says that on
certain days you may not eat meat … What are the days of obligatory
abstinence? Ash Wednesday and all the Fridays of Lent” – Catholic Cat-
echism, p. 132.
Other religious groups also forbid eating certain foods, especially
meat. One member of such a group called me a “meathead” because I did
not refuse to eat meat. Some vegetarians treat the issue of eating meat
as a moral issue. Many Animal Rights activists claim that eating meat is
immoral. Others still bind Old Testament laws that certain foods were
unclean.
The Old Testament did forbid certain kinds of meat as “unclean,”
but it never forbade all meats. And the New Testament no longer binds
the Old Testament distinctions between clean and unclean meats (Co-
lossians 2:16: Acts 10:9-16; Mark 7: 14-23).
Those who “believe and know the truth” realize that meats were
given to man as a blessing to be received with thanksgiving. Consider:

Genesis 9:1-6 – After the flood God stated that “every moving thing”
is food for us, just like plants are. This passage expressly states that God
permits men to eat animal meat.
The Bible gives many examples of faithful servants of God who ate
meat: Genesis 25:27,28; 27:1-4; 43:16; 1 Samuel 25:18; 1 Kings 4:22,23;
19:21; 1 Chronicles 12:39,40; Nehemiah 5:17,18.
In other passages God either directly or indirectly states approval
for eating meat: Genesis 18:2,7,8; Exodus 12:3,6,8,46; Deuteronomy
12:15,20-22; Leviticus 17:13,14; 1 Kings 17:4,6.
Jesus Himself often expressed approval for eating meat (yes, fish is
meat): Luke 5:4-10; 11:11-13; Mark 6:35-44; 8:1-9; Luke 15:23,27; Mark
14:12,18; Luke 24:36-43; John 21:3,6,8-13.
An individual is free to choose to not eat meat, even as a matter of
personal religious conscience. But he may not bind it on others as a mat-
ter of law (Romans 14). To teach it as church law is to add to God’s word,
as rebuked in the verses cited above.
“Food” () – “…1 that which is eaten, food lit. Ro 14:15ab, 20;
1 Cor 8:8, 13; … 2 nourishment of a transcendent nature, means of sus-
tenance, food…” – Bauer-Danker-Arndt-Gingrich.
4:4,5 – Every creature of God is good and nothing to be
rejected if received with thanksgiving because it is
sanctified through the word of God and prayer.
Many Scriptures teach the importance of God’s people being thank-
ful for what we receive from God. Various Bible examples show people
praying before meals to give thanks for food (Matthew 6:11; 15:36; 14:19;
Luke 24:30; Acts 27:35).
Everything God created has a proper use. Food, including meat, is
proper for nourishment, but we should give God thanks for it. God’s
word “sanctifies” food. That is, Scripture reveals that food (including
meat) is acceptable nourishment. We should not “refuse” it as though it
is evil, when in fact it was created by God for good and was sanctified by
His word and by prayer.
For other passages about the importance of being thankful for our
blessings from God, see 1 Thessalonians 5:18; Philippians 4:6,7; 1 Timo-
thy 2:1; Colossians 4:2; Ephesians 5:20.

4:6-16 – Fulfillment of the Role of an Evangelist
4:6,7 – In teaching these things, Timothy would be a good
minister of Christ, nourished in the words of faith and of
the good doctrine. But he should refuse profane and old
wives fables, and exercise himself to godliness.
Good ministers must instruct the brethren.

Paul again instructs Timothy that, as a gospel preacher, it was his
job to remind people of the things being discussed. Paul had said from
the beginning that he was writing to urge Timothy to fulfill the respon-
sibility given to him. This required him to avoid other doctrines and
stand for sound doctrine, a good conscience, etc. (see our notes on 1:3-
5).
In verses 1-5 Paul identified specific examples of the kind of error
about which Timothy should warn people. In doing this, Timothy would
perform a useful service for God (be a good minister). God’s people need
to be continually reminded of truth, especially warning against being led
astray by error.
Good ministers must be nourished in the doctrine.
To be effective, Timothy must be nourished in the words of the faith
and the good doctrine he was following. Before one can teach others, one
must know and practice the truth. You cannot teach what you do not
know (1:7). And if you do not carefully follow what you teach, people will
see you as a hypocrite and will be driven from the truth (compare verse
12).
Many preachers and Christians today need to heed the warning
given here to Timothy. Diligent study of God’s word is necessary for us

to be nourished in the faith. We need to carefully follow it so our lives
attract people to it.
Far too many Bible teachers fail to take seriously the need to be well-
nourished in true doctrine. They do not spend the necessary time and
effort to prepare useful material to teach. Some spend half an hour re-
viewing printed class material and think they are adequately prepared.
What we need is nourishment in the words of faith and good doctrine.
Good ministers must avoid fables and practice godliness.
As in 1:3,4, Paul specifically urges Timothy to avoid profane and old
wives’ fables, but instead exercise himself in practicing godliness (see
verse 8).
A “fable” is a story not founded in truth or fact. Such stories are
widely circulated by gossips (“old wives”). As a result many people be-
lieve them even though they cannot be proved to be true. Christians
ought to examine everything by the Scriptures and accept only what they
can prove to agree with God’s word. To teach fables or untruths in reli-
gion is to profane the truth or treat it without proper respect.
God requires His people to follow only the truth in religion (John
8:32; 17:17; Galatians 1:8,9). Truth saves but error condemns. So we
must reject in religion that which cannot be proved to be true according
to God’s word.
Yet many people follow all kinds of fables. Human doctrines are
taught as being acceptable to God. Practices God never authorized are
promoted and even required. This is exactly what Paul had just de-
scribed in verse 4. Many such examples exist, and Christians should
avoid them. (See our notes on 1:3-5.)
For other passages about unprofitable discussions see Nehemiah
6:1-9; Matthew 7:6; 21:23-32; 26:59-63; 27:12-14; John 19:9; Luke 23:7-
10; 1 Timothy 1:3-7; 6:3-5; 2 Timothy 2:14-18; Titus 3:9-11; Acts
13:45,46; 18:4-7.
“Profane” () – “…1 pert. to being accessible to everyone and
therefore devoid of real significance, pointless, worthless … pert. to be-
ing worldly as opp. to having an interest in transcendent matters, totally
worldly…” – Bauer-Danker-Arndt-Gingrich.
“Old wives’” () – “…characteristic of an elderly woman of
speculative or legendary accounts that lack Christian pedagogical
value…” – Bauer-Danker-Arndt-Gingrich.

4:8,9 – Bodily exercise has a little profit, but godliness is
profitable for all things since it holds promise not just of
the present life but also of the life to come.
Bodily exercise
Paul had told Timothy to exercise himself in godliness (verse 7). He
now says there is a small value in bodily or physical exercise. Other pas-
sages discuss competing in athletics, recreation, and sports – 1 Corinthi-
ans 9:24-27; Hebrews 12:1ff.
Such exercise uses the muscles, heart, lungs, circulatory system, etc.
It increases their strength and makes them more coordinated, more en-
during, and more able to function effectively for longer periods. It may
extend our lives and give us better health. As such, there is some value
in it.
However, this value pertains only to this life. It is temporary. No
matter how we care for the body, sooner or later it will wear out and die.
Then the physical exercise we did will no longer benefit us.
Godliness
But exercise in godliness provides greater and longer-lasting bene-
fits. Godliness refers to respect for God: spiritual-mindedness and con-
cern for God’s will. A servant of God must exercise godliness just like an
athlete must exercise his body: diligent and repeated practice is needed.
Exercise in godliness helps us grow strong, more skillful, and have
greater endurance in doing God’s work. This leads to blessings in this life
and in the life to come.
Godliness blesses us in this life by giving us purpose and meaning
for life, hope for the future, peace of mind, courage and strength, and
assurance of the best way to live life. It involves a way of living that would
make all men happier if they would practice it.
But unlike bodily exercise, godly exercise also has lasting, eternal
benefits after this life: an eternal reward in Heaven with God. No amount

of physical exercise can achieve that. This is why spiritual matters are so
much more important than anything physical or material.
Many people, sometimes including followers of Jesus, often put
greater emphasis on material things they do on spiritual things. Many
emphasize athletics, recreation, sports, and other aspects of physical ac-
tivity and health. Sometimes they neglect Bible study, prayer, and
church meetings to participate in physical activities. This fails to recog-
nize a greater priority of godliness over bodily exercise.
Many Scriptures elsewhere emphasize also that we should make
spiritual matters more important than physical – Matthew 6:19-33;
10:34-39; 16:24-27; Romans 12:1,2; John 6:27,63; Luke 12:15-21; 1 Tim-
othy 6:6-19; 2 Corinthians 4:16-18.
Notice that Paul here clearly affirms that there is another life to
come after this life. We should give priority to this life to come. Our pre-
sent life is a time of preparation so we might receive the blessings of the
next life.
What Paul has said regarding the value of godliness is another of
the faithful (reliable) sayings worthy of being thoroughly accepted by all.
Again, this contrasts with the fables (verse 7) that are not worthy of ac-
ceptance.
“Godliness” () – “reverence, respect; in the Bible every-
where piety towards God, godliness…” – Grimm-Wilke-Thayer.
4:10,11 – We labor and strive because we have set our hope
on the living God, who is the Savior of all men, especially
of those who believe. Command and teach these things.
Our goal is godliness and the promise of life which it gives (verses
8.9). We have this goal because we trust in God. And this trust motivates
us to work and strive, even to the point that we are willing to suffer re-
proach, shame, and persecution for His cause. These terms emphasize
diligent hard work, perhaps referring back to the earlier discussion of
bodily exercise.
Note that God is the living God in contrast to idols that have no life
nor any of the characteristics of a living being. Nor can they provide life
and any of the blessings of life for those who worship them. Above all,
only the true God can provide eternal life.
Jesus died to make the hope of eternal life available to all men
(2:4,6), but only those who have a true (obedient) faith will receive it. So,
God is the Savior of all men in that all men have the opportunity of sal-
vation through the sacrifice of Jesus. But only true believers receive that
salvation, so God is the Savior especially of believers.
People need motivation to get them to exert great effort and make
great sacrifices. Serving God is not easy; the Bible never presents it as a
rose garden. Hardships and sacrifices are required. Our faith, hope, and
trust in God assure us that He will reward us if we remain faithful. This

trust motivates us to keep working despite hardships. If some do not so
work, it is because they lack true, saving faith.
Paul again reminds Timothy that the truths Paul imparts to him are
what he, in turn, must teach and command to others (compare 2 Timo-
thy 2:2).
4:12 – Let no one despise your youth, but be an example to
believers in word, in manner of life, in love, in faith, and
in purity.
The importance of setting a good example, especially in

youth
Paul has taught Timothy the need to teach God’s word (verse 11).
Further, Timothy must set a good example and be a good influence on
others. The same is true of all Christians, especially as we too learn to be
teachers of the word, if we want people to accept the truth, they must see
it in our lives as well as hear it in our preaching.
And here specifically Paul says example is important for young peo-
ple. Horne notes that Romans
…divided their age into three periods. Childhood, he limited
to the age of seventeen; Youth from that to forty-six; and old age,
from forty-six to the end of life. Now, supposing Timothy to have
been twenty years old, a. d. 50, when he became Paul's assistant,
he would be no more than 34, a. d. 64, … when it is supposed this
Epistle was written.
So Timothy, in his early thirties, would be considered a youth when
Paul wrote to him.
Young people often face challenges that may hinder their influence.
This is true for all people, but those who are young are still in the “form-
ative years.” They are making choices about the kind of people they
should be and are developing habits that will impact all their future life.

Emphasis on godliness will help them serve God faithfully and avoid the
need later to repent and correct their character.
Young people may lack the wisdom that comes with experience and
maturity. As a result, they need to respect the guidance given to them by
God’s word and by faithful Christians. The world seeks to influence them
to accept worldly ways. Emphasizing godliness will lead them to resist
error and set a good example for others.
Young people may think their example has little effect on others.
They may want to “sow their wild oats” or at least postpone their service
to God. They may not see the impact that their conduct can have on oth-
ers for good or for harm.
Such mistakes may lead older people to “despise youth.” Remember
that words such as “despise,” as used in Scripture, refer simply to a lack
of respect or a failure to appreciate. The NASB says, “Let no one look
down on your youthfulness.”
Sometimes older people fail to encourage younger people to recog-
nize their spiritual responsibilities. Parents may fail to teach their chil-
dren the importance of serving God. And church leaders often fail to
train young people and encourage them to learn to accept spiritual re-
sponsibilities.
Young people have much to offer the church and the Lord’s work.
They and everyone else should appreciate the value of the influence they
can have. Paul was here reminding Timothy to accept his responsibility
to set a good example.
Many Scriptures urge all Christians to be good examples. See also
Matthew 5:13-16; 18:6,7; Titus 2:7,8; 1 Peter 2:11,12; 2 Corinthians 6:3;
8:20,21; 1 Corinthians 8:9-13; 10:23-33; Romans 2:21-24; 12:17; 16:17.
“Example” () – “…1. the mark of a stroke or blow; print
… 2. a figure formed by a blow or impression; hence, universally,
a figure, image… 3. form … 4. an example; []. in the technical
sense, viz. the pattern in conformity to which a thing must be
made … []. in an ethical sense, a dissuasive example, pattern of
warning … []. in a doctrinal sense, a type, i.e. a person or thing
prefiguring a future (Messianic) person or thing…” – Grimm-
Wilke-Thayer.
Word (speech)
Paul lists several specific aspects of life in which young people must
set good examples for other Christians. He begins by emphasizing the
importance of a good example in our speech. This is translated “word”
(NKJV, KJV, ASV) or “speech” (NASB, ESV, NRSV).
Speech is important for all Christians. In particular, young people
must not slander, lie, tell dirty jokes, or use profanity or obscenities. In-
stead, they must speak what is wholesome, pure, and edifying. They

should learn to speak kindly and respectfully to their family members,
church members, and others around them.
A proper example in word especially requires properly speaking the
truth of the word of God rather than teaching error. Young people should
learn to talk to friends about the gospel, teach the lost, and learn to give
talks in worship meetings or teach a class.
For passages about the importance of proper speech, see 1 Peter 2:1;
3:10; Matthew 12:34-37; 15:11; Ephesians 4:29,31; James 1:26; 3:2-10;
Colossians 3:8; 4:6; Psalm 141:3; 19:13,14; Proverbs 10:19; 18:2,21;
13:2,3; 12:13,14; 15:4,28; 16:23,24; 20:3; 21:23; 25:11,12; 29:11,20;
31:26; 19:1; Titus 2:8.
Conduct
This is usually translated “conduct,” but also “manner of life” (ASV)
or “conversation” (KJV).
Setting a good example requires us to be sure our deeds are not im-
moral or contrary to God’s will. There should be no drug abuse, indecent
clothing, drinking, smoking, dancing, or sexual liberties. Our conduct
should not hinder or distract others from serving God.
Instead, we should be active in studying the Bible, praying, leading
souls to Jesus, defending the truth, obeying our parents, working will-
ingly at home, treating authority respectfully, etc. We should live such
that others can imitate our example and have the assurance of eternal
life.
Again, it is easy for young people to think they need not accept such
responsibilities until they are older, but Scripture says to be an example
in youth.
Love
Jesus said that love for God and love for others are the two greatest
commands (Matthew 22:36-39). Our attitudes toward others should
show an example of goodwill and genuine concern for their wellbeing.
Whether in word, in deed, or in thought, we should always be motivated
by what is best for others (Matthew 22:39; 1 Corinthians 13:1-7; 1 John
3:16-18).
Spirit
This aspect is listed in the KJV and NKJV, but not the other trans-
lations. Spirit here must refer to attitude. Everyone has spirit in the
sense of possessing an inner man. But the way we think in our inner man
– our desires, goals, and will – must be exemplary before others.
These attitudes would include love, but also meekness, patience,
etc. Often attitude is where youth show their immaturity. They some-
times rebel, show disrespect, ridicule, criticize, and generally act like
they know it all and always have a better idea than those who are older.
Christians should avoid such bad attitudes.

Faith
The example shown by young people should include proper faith.
Far too often young people allow doubts to hinder their conviction and
confidence in God. This often results when they face ridicule and oppo-
sition from other young people or from teachers and professors. It may
also result from the troubles young people face as they mature.
Faith requires a genuine trust in God and a willingness to let Him
rule and guide our lives, even when difficult things are required of us.
We may not understand why things happen as they do, but we must have
faith enough to trust God and continue to serve Him.
Faith comes by the study of God’s word (Romans 10:17). Often
young people study harder for school subjects than they do for Bible clas-
ses. They may let school activities, homework, sports, or other extracur-
ricular activities keep them from church classes and meetings. Such
weakens faith and shows wrong priorities.
We need faith to withstand ridicule without participating in sin,
faith to defend the truth when people attack it, faith to urge others to
obey the gospel, and especially we need faith that leads us to become
Christians and live faithfully.
Purity
Young people should also set an example of purity. This refers to a
life that is without contamination from evil or sin. We must practice
morally upright speech and conduct according to God’s will. Too often
young people, even in the church, set examples that lead other people to
think it is all right to smoke, drink, use bad language, gamble, dress in-
decently, commit fornication or lasciviousness, etc.
Let godly young people learn to be an example to all around them
in all these aspects of life. This is necessary for all Christians. But here
the emphasis is on young people and especially those who seek to be
teachers of God’s word.
4:13 – Timothy should give attention to reading, exhortation,
and teaching.
To be effective in teaching others and even being faithful as Chris-
tians, we must pursue basic practices that strengthen us and edify oth-
ers.
Give heed to reading.
First, we emphasize reading, obviously referring to reading God’s
word. Preachers must know what God’s word says so they can teach oth-
ers and so they can live by the message themselves (compare 1:7; 4:6,16).
This requires diligence in reading and studying. Too many teachers
preach opinions and unfounded ideas. Other teachers are so busy with
other “good works” that they neglect their own personal Bible study.

We should also read the word with others as a means of teaching
them and proving that God’s word says what we are presenting. Nehe-
miah 8:1-8 illustrates the importance of actually reading Scripture when
we teach; then we explain the Scriptures to help people understand the
meaning.
Too often teachers, even when they speak the truth, fail to back it
up with Bible evidence: book, chapter, and verse. We need to use the
written word as our evidence, both for our study and to teach others.
Open the Bible and have others open their Bibles and follow along as you
teach.
There is power in the word that simply exists nowhere else. People
may dispute what a teacher says, but when they see the teaching in God’s
word it is much harder to argue. And if they do disagree, they are arguing
with God, not just with the teacher.
Give heed to reading.
Other passages about the importance of knowing God’s word in-
clude John 8:32; Acts 17:11; Joshua 1:8; Hosea 4:6; Hebrews 5:12; Deu-
teronomy 6:6-9; 1 Peter 2:2; 2 Timothy 2:15; Proverbs 2:1-20; Psalms
1:2; 119:47,48,97-99; 19:7-11; Matthew 5:6.
Exhortation
Teachers should also give heed to exhortation. This refers to en-
couraging people to do right according to God’s will without falling by
the wayside. Teachers need a sense of compassionate concern for others
that leads them to help others learn the truth and become mature.
Sin needs to be rebuked. And some teachers are strong on rebuking
sin. But we should do more than just tell people they are wrong. We
should also give them encouragement, comfort, and a sincere appeal to
live faithful lives. Faithful preachers need to give heed, not just to re-
buke, but also to exhortation.
For other passages about exhortation (comfort, consolation), see
Romans 12:8; 15:4; Acts 4:36; 9:31; 15:31; Luke 6:24; 2 Corinthians 1:4-
7; Philippians 2:1; Hebrews 13:22.
“Exhortation” () – “1 act of emboldening another in be-
lief or course of action, encouragement, exhortation … 2 strong request,
appeal, request … 3 lifting of another's spirits, comfort, consolation…”
Teaching (doctrine)
This refers to instructing people in the true teachings of the Scrip-
tures. Earlier in the letter and even in this chapter, Paul has emphasized
that the doctrine must be the truth, not human doctrine. One must
search diligently to be sure that he believes true doctrine, then he must
teach diligently to help others learn it.
Far too often preachers use methods other than teaching to gain
converts or motivate people to serve God. Some try to impress people

with eloquence, secular education, humor, and an outgoing personality.
These may not be sinful of themselves, but must never be what teachers
rely on to influence students. Worse yet, many even use fleshly appeals
to lure people: athletics, entertainment, carnivals, parties, fun and
games, and meals.
The way to interest people in the truth, lead them to conversion, and
produce spiritual growth has always been by teaching the word: book,
chapter, and verse!
Other passages about the importance of teaching include the follow-
ing: Acts 8:1,4; 11:26; 2 Timothy 2:2,24-26; Hebrews 5:12-14; 1 Peter
3:15; Mark 16:15,16; Matthew 28:18-20; Colossians 1:6,23; Acts 5:42;
20:20; Jude 3; Proverbs 11:30; 1 Timothy 3:15.
“Teaching” () – “…1 the act of teaching, teaching, in-
struction … 2 that which is taught, teaching, instruction…” – Bauer-
Paul here gives excellent instruction for all Christians, especially
preachers and teachers, and in particular for young preachers like Tim-
othy.
4:14,15 – Do not neglect the gift that is in you which was given
you by prophecy with the laying on of hands of the
eldership. Be diligent in all of these things, give yourself
wholly to them, so your progress may be made known to
all.
Timothy’s gift
Timothy had a spiritual gift, though we are not told specifically what
it was. It was possible for those who had gifts to neglect them: i.e., not
use them properly to benefit others. As a preacher, Timothy had to dili-
gently use the resources available to him to teach others.
In the first century, spiritual gifts existed to serve a temporary pur-
pose. Some gifts revealed the message of God by direct revelation, and
other gifts miraculously confirmed the message to be from God. Now
that the Scriptures have been completed, spiritual gifts are no longer
needed so they have ceased (1 Corinthians 12:28-30; 13:8-11).
Although we today have no miraculous gifts as in the first century,
nevertheless we do have various natural abilities. We too must take care
to use our abilities for the Lord, rather than neglecting them (Matthew
25:14-30; Romans 12:4-8; 1 Peter 4:11).
Timothy’s gift had been given to him by prophecy. Prophecy had led
the way to Timothy (see our notes on 1:18). Apparently it had been
prophesied that he would receive this spiritual gift and would use it in
teaching.
This gift was given to Timothy with (not by) the laying on of hands
of the elders (presbytery – KJV). Spiritual gifts were imparted only by
two possible means:

1) Holy Spirit baptism – The only recorded instances of this came
upon the apostles on Pentecost (Acts 2) and the first Gentile converts at
Cornelius’ household (Acts 10).
2) Laying on of an apostle’s hands (Acts 8:14ff; 19:1-7; etc.). Timo-
thy’s gift, in particular, was given to him by the laying on of Paul’s hands
(2 Timothy 1:6), Paul being an apostle. Note that Timothy’s gift was be-
stowed by the laying on of Paul’s hands and with the laying on of hands
of the presbytery.
The passage does not say that the laying on of hands of the elders
bestowed the gift. That was done by the laying on of Paul’s hands. But
laying hands on people might serve different purposes, including bless-
ing them to do some work (Acts 13:1-4).
Apparently when Paul laid hands on Timothy, the elders did too.
Paul’s action bestowed a spiritual gift on Timothy. At the same time, the
elders encouraged and dedicated Timothy to be a diligent teacher using
the gift for God’s glory.
See our notes on chapter 3 regarding elders. Here the term “elder-
ship” is used for the elders in a local church acting together as a group or
body. Some claim that Scripture nowhere expresses such a concept, but
here it is! The older translation of “presbytery” means the same thing.
The ESV and NRSV translate it “council of elders.”
“Eldership” () – “…an administrative group
concerned with the interests of a specific community, council of
elders a of the highest Judean council in Jerusalem … b as a coun-
cil in connection with administration of Christian congregations,
including all the [elders]… presbytery…” – Bauer-Danker-Arndt-
Gingrich.
The need for meditation and diligence
The ASV and NASB translate this “be diligent” where the KJV, RSV,
and NKJV use “meditate.” The ESV and NRSV say “practice.” All these
ideas seem to be included in the word. Diligent people will meditate on
how to be effective in the work.
Specifically, to be fully useful and effective in preaching, growing,
and improving, Timothy needed to give himself wholly to the work (KJV,
NKJV, ASV) or immerse himself (ESV) or devote himself (NRSV).
Preachers and teachers of God’s word today still need such zeal and de-
votion.
Some teachers are negligent and allow other things to take priority.
Some may view teaching as a source of personal glory or financial profit.
Others emphasize activities that may not be wrong but are not the work
for which they are supported as gospel preachers. This may include so-
cial visits and even visiting the sick and janitorial work. All members
may be responsible in these areas, but some members mistakenly think
preachers should do these works for them.

For whatever reason, too many preachers fail to be zealous and ded-
icated. As a result, God’s work suffers, souls are lost, and the worker him-
self displeases God. Some approach a teaching appointment with little
preparation. Some Bible class teachers prepare for only half an hour or
less. Some try to teach the lost with little or no thought about what they
will say. Some even preach to an assembly having studied only an hour
or two at the last minute.
Some evangelists make little effort to seek opportunities to teach.
They teach a class or two a week and preach a sermon or two and think
they have fulfilled their responsibility. Many make little effort to set up
home Bible studies in the community or in the homes of the members.
Where is the diligence for God’s work? Is this giving oneself entirely to
the work?
To truly be diligent, Timothy needed to meditate on what Paul was
teaching. We all need to think carefully and in depth about God’s word.
Let us not just skim the surface. Let us not be forgetful hearers (James
1:22-25). Let us think carefully and repeatedly about the teaching of
God’s word.
If we diligently meditate and apply God’s word, our progress will be
evident to all. People will see improvements and usefulness in our work.
This is especially true in young people. It does not take long to observe
the difference between those who are and are not serious about living
godly lives. We should work primarily for the praises of God rather than
men. But faithful Christians will notice when we are diligent in our work.
Other related passages see Romans 12:1,2; Matthew 6:19-33; 16:24-
27; 1 Corinthians 6:19,20; 15:58; 2 Corinthians 8:5; 5:14,15; Galatians
2:20; Luke 14:25-33.
“Meditate” () – “…1 to work with someth. definite in mind,
take care, endeavor … 2 to improve by care or study, practice, cultivate,
take pains with … 3 to fix one's mind on someth., think about, meditate
upon…” – Bauer-Danker-Arndt-Gingrich.
4:16 – Take heed to yourself and to your teaching. Continue
in these things, and in doing this you will save both
yourself and those who hear you.
Take heed to yourself and to your teaching
The teacher must pay close attention to both his own conduct and
the doctrine that he teaches. Too many fail in one area or the other. Com-
pare this to the responsibilities of elders in Acts 20:28-30.
One may teach pure doctrine but fail to live it diligently in his own
life. Another may have good intentions and good morals but fail to un-
derstand the truth well. Or he may be unclear and ineffective in present-
ing the truth. All such teachers will be ineffective in accomplishing God’s
work. Like Timothy, all good teachers should emphasize both a good ex-
ample (verse 12) and a diligent presentation of truth.

Further, one must continue in these things. Patience is needed. Too
many begin with zeal and interest but soon become negligent and indif-
ferent. This may result from discouragement because people do not
seem interested. Or people may criticize the work. Or there may be no
“visible results.” Or the members may fail to live godly lives. Or financial
support may be inadequate.
Whatever the problem, we must realize that God did not promise
preaching His word would be easy. But we must continue to do the best
we can regardless of the problems.
Contrary to the thinking of some, doctrine is essential. Presenting
doctrine accurately is a fundamental requirement of those who would be
preachers of the gospel. Patton points out that the word for “doctrine” or
“teaching” is used fifteen times in this letter to Timothy, beginning with
a warning to be on guard against those who teach other doctrines (1:3).
The need to save both self and others
The goal of this effort is to save both the teacher himself and the
people whom he teaches. We must always remember that teachers of
God’s word influence the eternal destiny of souls. Heaven or hell can re-
sult from our efforts (or lack of them). If we love souls, we want them
saved. If we teach error or neglect the work, those who otherwise might
be saved may instead be lost.
On the other hand, if we fail to set a good example or if we fail to
work diligently, we ourselves will be lost. But if we work hard and live
good lives, God is honored and pleased.
Souls hang in the balance: both our souls and the souls of others. It
is serious business (James 3:1). Yet it is vastly rewarding if we are dili-
gent.

1 Timothy 5
5:1-19 – Instructions about Various

Groups of Disciples
5:1,2 – Instructions about People of Various Ages/Genders

Paul has instructed Timothy about diligently fulfilling his work of
preaching the gospel. In this chapter he gives guidance about how to deal
with various groups of people and the specific needs of people in the con-
gregation.
5:1,2 – Do not rebuke an older man but exhort him as a father,
younger men as brothers, older women as mothers,
younger women as sisters, with all purity.
Here Paul gives a general and very useful principle: always treat
others as you would want people to treat your family member whom you
deeply loved. This applies especially to gospel preachers in their rela-
tionship with members of the congregation, but the principle is good for
all to apply.
The church is the family of God. We ought to view one another as
we should our own family. This should lead to an honest expression of
our concerns for one another, but it should be done with care and re-
spect.
Older men
The KJV and ASV here translate “elder,” but all others translate the
term used here as “older man” (NKJV, NASB, ESV, NRSV) or “elder
man” (MLV).
The word used here is sometimes used for an elder who has been
appointed to an office in the church but other times simply for an older
man in general, depending on the context. This context uses the word
alongside instructions about older women, younger women, and
younger men. This shows that Paul here refers simply to another cate-
gory of person, not an office.
The word for “rebuke” is usually so translated. However, it is also
translated “sharply rebuke” (NASB), “speak harshly” (NRSV), “berate”
(MLV).

An older man should not be given the kind of stern, forceful rebuke
that a person in authority might use like a parent rebuking a child or a
judge in a civil court rebuking a criminal. Instead, a younger person
should speak respectfully, giving respectful exhortation or encourage-
ment as if speaking to one’s father.
This makes it clear that people should make a difference in how they
approach different people. Someone who is older or in a position of au-
thority should be addressed respectfully. The approach should recognize
the position of the one being addressed, rather than speaking harshly or
strongly.
Timothy was a young man himself (4:12). He is here instructed to
act and speak respectfully toward older men. The passage does not mean
we should allow older men to sin with impunity. It is describing how they
should be approached when they are corrected.
“Rebuke” () – “…a. properly, to strike upon, beat upon …
b. tropically, to chastise with words, to chide, upbraid, rebuke…” –
Grimm-Wilke-Thayer.
Younger men
Younger men should be treated as you would want someone to treat
your brother. Brothers ought to be concerned for one another. If some-
one spoke cruelly like a bully to our brother, we would be protective and
come to our brother’s aid. So we should not treat a young man in a way
that we would object to someone else treating our brother.
Older women
Older women should be treated kindly and respectfully as you
should treat your mother. Young men ought not to speak haughtily or
disrespectfully to their mothers. So young men ought to take care how
they address older women, as they should their mothers.
Younger women
And young women should be treated “with all purity,” as you would
want your own sister treated. A brother, who cares for his sister, tends
to be protective. He wants his sister’s honor to be maintained with pu-
rity. A good standard for young men, then, is to never be looser in your
treatment of any young woman than you would want some man to be in
treating your sister.
Unfortunately, some people do not treat their own families as they
should. So the standard is that we should treat others, not as we do treat
our family members, but as we ought to treat them.
Another suggestion, that demonstrates much wisdom, is for mar-
ried men (or women) never to be alone with someone of the opposite sex
other than their spouse. This would be an excellent principle for preach-
ers, elders, and other Christian men to practice. Far too often people,
though they initially have no evil intent, allow private situations to de-
velop into conduct that should never have occurred.

Such principles would likely improve the conduct of many young
men (and young women) and would probably change the conduct of
some preachers. Many preachers are just too forward with young
women. This hurts the reputation of the church, the preacher, and the
young woman. And far too often situations lead to immorality that
shames everyone involved.
But again, nothing here says to compromise truth or overlook error.
If we love our family members, we do not want them to do wrong. The
last people we would want to be lost would be our closest loved ones. We
should speak to them when we have concerns about their conduct, but
we should do so with love and concern for their wellbeing.
Christians should treat one another like family. Family members
discuss their concerns with one another. They confront one another
about their errors. But above all they ought to do it in love, with genuine
concern for the other person.
5:3-16 – Instructions about Widows
5:3,4 – Honor widows that are widows indeed. If any widow

has children or grandchildren, let them learn to show
respect at home and repay their parents. This is good and
acceptable before God.
Paul here instructs Timothy regarding how widows in the congre-
gation should be treated. This is what Timothy should teach and practice
(see verse 7).
Who should care for widows?
The word “honor” often refers to financial support, according to
context (compare 5:17,18). This is especially true in contexts regarding

care for the elderly (see Matthew 15:3-6). The context shows this is the
meaning here (see verses 4,8,16).
Verses 5,16 also refer to “widows indeed” or “really widows.” This
evidently means widows that the church assists financially under certain
circumstances (verse 16; compare Acts 6:1ff). We are given more infor-
mation about them as the chapter proceeds, but we are here told simply
to honor them.
While there are widows whom the church ought to “honor,” the pri-
mary responsibility for the care of widows and elderly people rests on
family members, especially children. They should learn “first” (i.e., be-
fore the church cares for the widow – verse 16) to requite their relatives.
This duty exists for these reasons: (1) It is a matter of respect or pi-
ety for one’s family. (2) It is requiting or repaying one’s parents. They
cared for us when we were small and needed someone to provide for our
needs. Now we can care for them when they are elderly and need us. (3)
It is pleasing to God. This is a God-given duty (Matthew 15:3-6).
Some may question the KJV translation which has “nephews” in-
stead of “grandchildren.” Many people may not be aware that, when the
KJV was translated, the word “nephew” carried the same meaning as our
word “grandchild.” As in many other cases in the KJV, the word has
simply changed meaning over time.
Many other passages describe the responsibility to care for widows.
See James 1:27; Deuteronomy 14:29; 16:11,14; 27:19; Job 31:16,17,21;
29:12,13; Psalms 146:9; 68:4,5; Isaiah 1:17,23; Acts 6:1; 9:39.
“Grandchild” () – “…sprung from one, born, begotten … a
son, daughter, offspring, children, descendants; … 1 Tim. 5:4 … grand-
children, [(A. V. renders it by the obsol. nephews …]. – Grimm-Wilke-
Thayer.
The principle of “requiting”
“Requite” (KJV, ASV) is translated “repay” (NKJV), “make some re-
turn” (NASB, ESV), “make some repayment” (NRSV), “give back reim-
bursement” (MLV).
The principle of “requiting” can help us make proper decisions
about our responsibilities toward elderly parents. We are obligated to
care for needy relatives, especially our parents, to the extent of their true
needs and the extent of our ability, just like our parents were obligated
to care for us when we were under their care.
It follows that we should not shift the care of our parents to the
church (verse 16), just like parents should not give care of their children
to the church. If we can care for their needs, we should not put them in
a nursing home, just like our parents should not have put us in an orphan
home. Multitudes of people in nursing homes could be cared for by their
families if people would fulfill this Bible command.
However, some elderly people need care that is beyond the ability
of relatives to give, just like some children need to be hospitalized or put

in special “homes” because they have needs that their parents simply
cannot meet. But it is sinful for children to refuse to care for their elderly
relatives just because they do not want to be bothered when in fact they
could arrange to care for them if they would (compare verse 8).
The principle of “requiting” parents also helps in dealing with el-
derly parents who make unreasonable demands. Sometimes elderly peo-
ple insist their children care for them on their parents’ terms. They are
dependent on others for care, yet they want to remain in control and tell
their children what arrangements should be made for their care.
It is difficult for elderly people, who have been independent for
years, to realize they are now dependent and no longer in control. They
are accustomed for years to giving instructions to their children, so they
find it very difficult to submit to their children’s decisions.
And after a lifetime of respect and obedience to their parents, the
children may find it difficult to contradict their parents’ wishes. All this
may create conflict and trauma for both the children and the parents.
Some parents, for example, insist on deciding where and under
what circumstances they will live, regardless of the problems this creates
for the children. They may insist that their children provide and care for
separate living quarters for them, separate from their children. Or the
parents may want to dictate who will take care of them, which child they
will live with, etc.
Children may be able to meet the wishes of their parents in these
matters, but sometimes it is just not reasonable considering the other
duties of the children. Sometimes elderly people become grumpy, com-
plaining, unappreciative, and downright uncooperative toward their
children.
We should evaluate all such matters considering the principle of
“requiting” parents. The roles are now reversed. When we were children,
our parents took care of us, but they did it on their terms as they believed
best. They were in charge to make the decisions and we had to submit.
We did not get to choose where we would live or what circumstances.
Those who give the care are in charge of the decisions about
that care.
I conclude that the principle of “requiting” shows that, to the extent
children are responsible to care for their parents, to that extent the deci-
sions involved must ultimately be made by the children. It is not the par-
ents’ place to dictate how the children will care for them. The children
must decide that.
Surely such decisions should be made in love like parents should do
for their children. But love must consider the wellbeing of everyone
involved. The children must consider, not just what the parents want,
but also the children’s abilities and other God-given duties to their chil-
dren, their job, the church, etc.

The children are now in charge of the care, so they are now in charge
of decisions about it. This is true “requiting.” Children should care for
their elderly parents as the parents cared for the children (or should have
cared for them) when the children were dependent on their parents.
Make your decisions in light of this principle.
“Requite” () – “…a very common word with the Greeks, re-
quital, recompense, … (…requite, return like for like): in a good sense, 1
Timothy 5:4.” – Grimm-Wilke-Thayer.
5:5,6 – A widow indeed has been left alone and has fixed her
hope on God. She continues in prayer night and day. But
one who gives herself to pleasure is dead while she lives.
Here begins a description of a “widow indeed” (KJV, ASV, NASB)
or “really a widow” (NKJV, MLV), “truly a widow” (ESV), or “real widow”
(NRSV). This continues, with a few interruptions, through verse 10. This
describes the kind of widow for which the church ought to care (verse 3).
She is desolate.
“Desolate” (ASV, KJV) is translated “left alone” (NKJV, NASB,
NRSV, MLV), or “left all alone” (ESV). Thayer defines this to mean one
who is made single or solitary, left alone, forsaken. In this passage he
says it means to be without children.
Obviously, if she is a widow, she has no husband to provide for her.
But a “widow indeed” must mean something more than this. If she had
children, they would be obligated to provide for her (verses 4,8,16). But
if she has no relative responsible for her, then she is truly “left alone” or
“desolate.”
So a “widow indeed” is a widow who has no family at all who are
responsible for her. So, it is reasonable for the church to care for her
(verses 3,16), provided she also possesses the other qualities described
here.
“Left alone” () – “…to make single or solitary; to leave alone,
forsake … i.e. without children, 1 Timothy 5:5, cf. 4.” – Grimm-Wilke-
Thayer.
She has her hope set on God.
This is the basic purpose and meaning of her life. She is a Christian
who truly trusts God to guide her life and reward her eternally. In par-
ticular, she looks to God to supply her needs because she has no human
relative to do so. God supplies her need through the church (verse 16).
Note that here we see the principle, as taught elsewhere, that the
church cares for needy members, not for those who are not members
(see notes on verse 16).

She continues night and day in supplication and prayer.
She is generally devoted to God’s worship and service, using her
time to honor Him. Again, she is specifically praying to Him to care for
her. (Compare the reference to supplications and prayers in 2:1,2.)
She does not give herself to pleasure.
Widows may be tempted to live in pleasure instead of serving God.
They are free from the responsibilities of marriage. Perhaps they are
looking for another man and may use sexually loose methods to attract
one.
Some have time on their hands. They may think they deserve some
freedom after fulfilling their previous marital obligations, or they may
just enjoy immorality (Hebrews 11:25; 2 Timothy 3:4). They may have
inherited wealth from their husbands which enables them to afford
pleasures and luxuries.
Younger widows who are still attractive have a reputation for sexual
looseness and even for trying to take other women’s husbands. Some be-
come targets for men who are looking for immoral partners.
One who gives herself to pursuing such pleasures is dead while she
lives. Not all pleasures are sinful, but many are. And it is sin to “give
oneself” to even innocent pleasures, instead of being devoted to God as
in verse 5.
A widow who does this may be alive physically, but she is dead spir-
itually. She has alienated herself from God and ruined her purpose for
living (compare Ephesians 2:1-19). Note that this passage clearly distin-
guishes spiritual death from physical death, showing that spiritual death
is a Scriptural concept.
5:7,8 – Command these things so they may be without
reproach. But if any does not provide for his own and
especially for his own household, he has denied the faith
and is worse than an unbeliever.
Timothy and all faithful preachers must preach these things to help
people live blameless lives (compare 3:2). As throughout the letter, Paul
is guiding Timothy regarding what he ought to preach to others, not just
what he ought to personally practice.
A man must provide for his own (his relatives – verse 4) and espe-
cially for his own household: those who immediately live with him. If he
fails to work hard to fulfill this responsibility, he has denied the faith and
is worse than an unbeliever (compare 1:19).
This describes any man who is too lazy to work or too selfish to pro-
vide for loved ones. A man may be guilty of denying the faith without
expressly saying God does not exist or Jesus is not the Son of God. If he
acts as though he does not believe some teachings of the faith, then he

has denied the faith regardless of what he says. Even unbelievers gener-
ally know that a man should provide for his family. If a believer fails to
do so, then he is worse than an unbeliever.
Many Scriptures and Bible examples show that a man is responsible
to provide family income (Genesis 3:17-19,23; Ephesians 5:28-31; com-
pare 2 Thessalonians 3:12; 1 Thessalonians 4:10-12). Many Bible exam-
ples show men employed in such occupations as shepherd, carpenter,
physician, fisherman, merchant, farmer, sailor, preacher, tentmaker,
etc.
The wife and mother, in contrast, is always presented as caring for
the house and family (note especially verses 9,10,14; Titus 2:5; Psalm.
113:9; Proverbs 31:27; 7:11,12). This is God’s approved arrangement and
should not be set aside except in an emergency (such as when the hus-
band is unable to work) and then only temporarily till the emergency is
solved.
The modern concept that the wife is equally responsible with the
husband to provide family income and that the husband is equally re-
sponsible to fulfill household duties is without Bible authority. God has
defined separate roles for the husband and the wife, and Christians must
respect and appreciate these differences.
Some men are too lazy or indifferent to find and keep a gainful oc-
cupation. Some are irresponsible and quit jobs on slight provocations
without having the assurance of another means of providing income. All
jobs are irritating at times (Genesis 3:17-19). The man who believes in
God will continue to work despite these irritations because God com-
mands him to provide for his family.
Other men make good money; but because they earned the money
and they oversee the family, they think they can spend the money the
way they want. They may neglect the needs of their wives, children, or
relatives, yet they manage to provide themselves with toys and luxuries.
Such men are worse than unbelievers, and the church should so treat
them.
The pronouns used in this passage are masculine, but it could be
claimed that they are used generically for humans in general. However,
the reference to “his own house” (KJV) or “his household” shows that
the teaching applies to the man. The Bible is clear that the man is the
head of the house (compare 3:5). Therefore, if there is a living husband
in the household, it is said to be his house.

5:9,10 – A widow should be put on the list only if she is at least
sixty years old, having been the wife of one man, well
reported of for good works, if she has brought up
children, if she has been hospitable to strangers and
washed the saints’ feet, if she has relieved the afflicted
and has diligently followed every good work.
Verses 9,10 discuss a widow who should be “taken into the number”
(KJV, NKJV), “enrolled” (ASV, ESV, MLV), or “put on the list” (NASB,
NRSV). Grimm-Wilke-Thayer says  means “to set down on a
list or register, or enroll…”
These widows are surely included among the “widows indeed”
(verses 3,5) since the church cares for them, but they appear to be a spe-
cial class of “widows indeed.” Thayer and others think these widows had
a special leadership role or even authority over other women. I see no
evidence of that, but the church and the widow appear to have an ongo-
ing understanding that the church will provide for her. In return she
would no doubt be expected to do what good works she can.
The qualities listed show that this is a special group of women. This
does not mean that the church would not care for other widows under
any circumstances (compare verse 11). Any worthy, needy member may
be cared for temporarily in some circumstances (see Acts 2,4, etc.). But
a widow should be accepted for permanent care only if she is as de-
scribed here.
To be enrolled she would have to meet the general qualities of a
widow indeed (verse 5). Then she must also meet the following require-
ments:
At least 60 years old
May the church ever help a destitute woman younger than 60? Of
course we may, but not permanently. If done, it would just be temporary
till she could make other arrangements (see verses 11ff).
Having been the wife of one man (compare 3:2)
Does this mean in her whole life she had a total of only one hus-
band? That is, is she disqualified if her first husband died, then she re-
married and that husband also died? Or does it mean at any given time
she had only one husband? This is a tough question; it seems that the
language could mean either.
Before she married, she was not the wife of one man. But when she
married, she was the wife of one man: not more than one and not un-
scripturally remarried. So if that husband died, she would have been the
wife of one man. If she remarried, she would once again be the wife of
one man. If that husband died, she would still have been (at any given
time) the wife of one man.
I see no Scriptural reason for eliminating a woman who had been
earlier widowed and had remarried, then became widowed again. This

is what Paul instructs a younger widow to do (verse 14). Why then should
she be disqualified for having done so? Nevertheless, it appears that a
woman who never married would not qualify.
Well reported of for good works
She must have done good works so diligently and so long that she
has a reputation for it. It must have been the pattern of her life.
Brought up children
Just as she must have been married, so she must have been a
mother. And she must have demonstrated her ability to care for her chil-
dren in a proper manner. This is a specific example of the good works
she must have done.
Although she has brought up children, the fact she is a widow in-
deed means that these children are not able to care for her as would be
their responsibility (verses 5,6). Presumably they too have died.
“Brought up children” () – “…bring up children, i.e.
care for them physically and spiritually…” – Bauer-Danker-Arndt-Gin-
grich.
Hospitality to strangers (compare 3:2)
This is translated “lodged strangers” (NKJV, KJV) or “shown hos-
pitality” or “hospitality to strangers” (ASV, NASB, ESV, NRSV).
Hospitality is required of all Christians, but Christian women can
render special service here because it usually involves the use of the
home. It primarily involves helping strangers or otherwise using the
home to help people with needs. These needs may be physical or spir-
itual, but the emphasis is on meeting needs, not just having fun and a
good time with friends who will reciprocate by inviting us over.
Many other Scriptures discuss hospitality: Romans 12:13; 1 Peter
4:9; Matthew 25:34-36,40; Hebrews 13:1,2; Genesis 18:1-8; 19:1-3; 1
Timothy 3:2.
“Lodged strangers” () – “…to receive and entertain hos-
pitably, to be hospitable…” – Grimm-Wilke-Thayer.
Washed the saints’ feet
Washing of feet was never a church ordinance or an act of worship
in the public assembly, as some have come to believe. It was an act of
hospitality in a society in which people traveled mainly by foot in hot,
sandy areas. This context shows clearly that it refers to acts of hospitality
shown to other Christians. It is the personal act of an individual woman,
not a church activity.
Here it is an expression for helping people with needs and showing
hospitality. People today sometimes need someone to help care for them.
This may include elderly people, sick people, etc. This work may include
bathing them. So the practice relates to hospitality (as in the previous
phrase) and relieving the afflicted (in the next phrase).

Other references regarding washing feet are Genesis 18:4; 19:2;
24:32; 43:24; Exodus 30:19-21; Judges 19:21; 1 Samuel 25:41; 2 Samuel
11:8; Song 5:3; Luke 7:38,44; John 13:3-17.
Relieved the afflicted
She has “assisted those in distress” (NASB). This means she cared
for the sick, needy, etc. (compare Matthew 25:34-45; Romans 12:13).
This is closely related to hospitality and washing the saints’ feet, yet it is
broader and includes more than things done for strangers or for other
Christians or in one’s home.
Diligently followed every good work.
Compare “well reported of for good works” (verse 10).
These verses instruct Christian women regarding the kind of work
God intends them to do. Obviously a woman should not wait till she is a
widow to begin doing these works. She should have a reputation for them
before she becomes a widow. A Christian woman should do these
throughout her life so, if the time comes when she is a widow, she will be
known for these works.
So, this list should serve to guide all Christian women. Sadly, many
women in the church are so busy doing things that are not in this list,
that they end up neglecting many of the things that are in the list.
5:11-13 – Refuse younger widows because, when they feel

wanton desires, they seek to marry. This would lead to
condemnation because they reject their first pledge. They
also learn to be idle going from house to house as
busybodies, speaking things which they should not.
Younger widows should not be enrolled because they may
later want to marry.
Younger widows should not be enrolled for permanent support,
such as has just been described for enrolled widows (verses 9,10). If they

agree to receive permanent support, they may later become wanton, de-
sire to marry, and cast off their first faith. “Wanton” is also translated
“sensual desires” (NASB, NRSV).
This includes the following ideas at least: An older widow is not
likely to have strong sexual urges nor would she be a source of tempta-
tion to men (see notes on verse 6). But if the church were to agree to
permanently support a younger woman, having an income but no family
responsibilities to occupy her time, might be idle (verse 13) and get into
trouble.
Men may see such a widow as a source of pleasure and companion-
ship. She may want to get married but may not want to give up the secure
income of the church, so she may live immorally instead. Perhaps other
violations of commitment to Christ are here implied. To avoid such sex-
ual temptations, she should go ahead and marry (verse 14). To encour-
age this, the church should not promise her permanent support.
This does not mean the church should never give her any help. The
church should help any Christian who has an emergency need and no
other valid source of income, as taught in other passages about caring
for needy members. But this is temporary, not a permanent enrollment
as was discussed for the older widow.
“Wanton” () – “…be governed by strong physical
desire … when they feel sensuous impulses that alienate them from
Christ…” – Bauer-Danker-Arndt-Gingrich.
Idleness and busybodies
Another problem a young widow might have, if the church perma-
nently supports her, is that she may spend her time in idleness and slan-
der, carrying rumors from house to house. “Gossips” is also translated
“tattlers” (KJV, ASV).
Older women, who have proved themselves to be reliable, could be
trusted to avoid this. But if the church permanently supports younger
widows, the church may find itself encouraging sin.
Notice how idleness is related to slander or talebearing here as in 2
Thessalonians 3:11. These are two separate sins such that a person can
be guilty of one without being guilty of the other; nevertheless, they often
go together. When a person is idle with no work responsibilities, she is
easily tempted to become involved in talebearing and slander.
Other passages on the danger of slander include: Psalm 101:5; 1 Co-
rinthians 6:9,10; 5:11; Proverbs 16:28; 26:20-22; 11:9; 10:18; 11:13; 18:8;
20:19; Romans 1:30,32; Titus 3:2; 2:3; 1 Peter 2:1,23; 3:9; 2 Timothy 3:3;
Exodus 23:1; Psalm 41:5-7; 3 John 9,10; 1 Timothy 6:3,4; 2 Thessaloni-
ans 3:11; Leviticus 19:16; James 4:11.
“Idle” () – “…1 pert. to being without anything to do, unem-
ployed, idle … 2 pert. to being unwilling to work, idle, lazy … 3 pert. to
being unproductive, useless, worthless…” – Bauer-Danker-Arndt-Gin-
grich.

“Gossip” () – “… (…to indulge in empty and foolish talk);
of persons, uttering or doing silly things, garrulous, babbling…” –
Grimm-Wilke-Thayer.
“Busybody” () – “…1 pert. to paying attention to matters
that do not concern one, of persons, meddlesome, officious, curious,
subst. a busybody … 2 pert. to undue or misdirected curiosity … as in the
practice of magic, belonging to magic…” – Bauer-Danker-Arndt-Gin-
grich.
5:14,15 – Paul desired younger widows to marry, bear
children, manage the household, and give the enemy no
occasion for reviling. For some had already turned aside
after Satan.
Because young widows may become immoral or may become idle
and busybodies, the church should not provide such younger widows a
permanent income. Instead, they should be encouraged to become use-
ful in marriage, as are other women their age, occupying their time in
caring for a family.
They should marry, raise children, and manage or rule their house-
hold (subject to their husbands). In this they give no opportunity to en-
emies of the truth to speak against the church, as they would have if the
church was supporting and encouraging one who was immoral (verses
11-13).
Some widows had already turned aside from the truth committing
such sins as Paul here described. This demonstrates the danger being
described and gives evidence why the church should not encourage such
conduct by giving them regular support.
“Manage the house” (NKJV, MLV, MEV) is also translated “guide
the house” (KJV), “rule the household” (ASV), “keep house” (NASB), and
“manage their households” (ESV, NRSV).
This confirms that the most useful role for women is in the home
fulfilling domestic responsibilities. Compare this to verse 8, which shows
that the man is responsible to provide family income. In contrast, verses
9,10 list the good works for which a godly woman should have a reputa-
tion. These include marriage, raising children, hospitality, and helping
the needy.
The Bible clearly distinguishes the duties of married women from
those of married men, and these ought not to be confused and switched
as is so often done in modern society. Other passages showing the do-
mestic responsibilities of wives and mothers are Titus 2:5; Psalm. 113:9;
Proverbs 31:27; 7:11,12.
The following comments from Patton are worthy of quoting here:
“He wants the younger widows to fulfill their natural calling;
to occupy that domain and province which the Almighty God or-
dained for woman and in which she is without a peer, namely, the
home and motherhood. It is here that all her womanly virtues and

endowments find their fullest fruition. All women should remem-
ber that woman’s throne of glory is in the home. She has been cre-
ated biologically and emotionally by God to fit this role as none
other can. There is no position she can occupy with greater hon-
ors. There is no place she can serve better. When she is absent,
‘there is a silent evil reigning which can be removed only by her
return’ (Barnes) … She is to give herself to the cares of the family
and those duties pertaining thereto. This is her domain – infinite
wisdom ordained it so, and the whole world needs a deeper appre-
ciation for it.”
For other passages on influence, see 1 Timothy 4:12; Matthew 5:13-
16; 18:6,7; Titus 2:7,8; 1 Peter 2:11,12; 2 Corinthians 6:3; 8:20,21; 1 Co-
rinthians 8:9-13; 10:23-33.
“Manage the house” () – “…manage one's household,
keep house…” – Bauer-Danker-Arndt-Gingrich.
“Bear children” () – “…bear/beget children…” – Bauer-
5:16 – If any believing man or woman has widows, let them
relieve them, and let not the church be burdened that it
may relieve those who are widows indeed.
This verse summarizes and concludes the teaching regarding care
of widows. Any Christian man or woman, who is related to a widow,
ought to relieve that widow (as in verses 4,8), and the church should not
be burdened with the care of such widows. The church will then be free
to care for those who are widows indeed, having no relatives to care for
them (verses 3,5).
Limits on church benevolence
Note that here is a clear distinction between the work of churches
and the work of individual Christians. Some people say that the church
may do anything that all Christians are commanded to do. Yet this verse
clearly shows that all Christians are commanded to care for their needy
relatives, but when they do so then the church is not doing it. On the
contrary, individuals do this so the church will not be charged with it!
This is not to say that the church would never under any circum-
stances help anyone who had relatives in the church (see verse 11). In
some cases the relatives may not be able to help. If they can help but
refuse to do so, the church should not let the widow starve. However, the
negligent members should also be disciplined as “worse than an unbe-
liever” (verse 8).
Nevertheless, the primary responsibility to help those in need rests
on individual relatives, not on the church. So, when everyone follows
God’s plan, there will be a clear distinction between individual and
church work. The responsibility of the individual is different from the
responsibility of the local church.

It follows that church benevolence is limited, not unlimited as
some think. When God’s plan is followed, the church would not care for
needy people whose relatives are faithful members able to care for them.
Other passages show other limits, such as that we should not care for
those who do not have a genuine need or can provide for themselves (2
Thessalonians 3:10).
A further limit on church benevolence, alluded to in this context, is
that the church cares only for needy members (verses 5,6). In every pas-
sage in the New Testament that describes the church caring for needy
people, the people cared for were always members of the church (saints,
disciples, etc.). See Acts 2:44,45; 4:32-5:11; 6:1-6; 11:27-30; Romans
15:25-27; 1 Corinthians 16:1-4; 2 Corinthians 8:4; 9:1,12; 1 Timothy 5:3-
16.
So here is a passage that clearly distinguishes individual duty from
church duty. Many Scriptures show that individuals are responsible to
care for needy people in general, not just members of the church. See 1
Timothy 5:4,8,16; Matthew 15:4-6; 25:31-46; Esther 2:7; Luke 10:25-37;
Ephesians 4:28; Acts 9:36-39; 20:34,35; James 1:27; 2:15,16; Galatians
6:10; 1 John 3:17; John 19:26,27. But there is no authority for the church
to care for needy non-members.
Other distinctions between individual and church work
But if the church is not responsible to provide for needy people
whose needs should otherwise be met, then by what Scriptural evidence
could the church provide for the material and physical interests of peo-
ple who are not even needy?
By what authority would the church provide people with entertain-
ment, recreation, social functions, fun and games, parties, camps, ban-
quets, kitchens, sports facilities, etc.? No passage authorizes church in-
volvement in such activities (though they may be fine for individual ac-
tivity). But the limits God placed on church involvement in physical ac-
tivities would imply that it is not the church’s duty to do such.

5:17-19 – Further Instructions Regarding Elders
5:17,18 – Elders who rule well should be counted worthy of
double honor, especially if they work at preaching and
teaching. For the Scripture says you should not muzzle
the ox who treads out the grain, and the laborer is
worthy of his hire.
Paul continues discussing those who should be honored but leaves
the discussion of widows and returns to the elders (compare chapter 3).
Once again we are told that their duty includes “ruling” the local church
(see our notes on 3:1,5).
Honoring elders
If they work effectively, especially if they place special emphasis on
teaching and preaching, elders should be counted worthy of “double
honor.” Verse 18 shows that “honor” refers to financial support (com-
pare our notes on verse 3). An elder should be respected: that is honor.
But besides, it is Scriptural to support such a man financially, which
would be double honor.
This harmonizes with the teaching of other Scriptures. Under the
law, the ox that treads grain was not to be muzzled but should be allowed
to eat grain as a reward for his work (Deuteronomy 25:4; compare 1 Co-
rinthians 9:1-14).
Likewise, the laborer is worthy of his hire (compare Matthew 10:10;
Luke 10:7; 1 Corinthians 9:4-14). He deserves a reward for his work. This
is applied here to show that it is proper to support elders; other passages
apply the principle to preachers in general. For other passages about
supporting preachers see 2 Corinthians 11:7-9; Philippians 4:14-18.
This also shows that a supported gospel preacher may also serve as
an elder in a local church. A man is not an elder just because he is a
preacher. He must first meet the qualifications of 1 Timothy 3 and Titus
1, then he must be appointed along with at least one other qualified man.
On the other hand, a preacher is not excluded from being an elder. El-
ders may also “labor in the word and doctrine.” Peter was an elder, a
preacher, and an apostle (1 Peter 5:1).
The meaning of “Scripture”
Note that Paul here quotes two passages and refers to them both as
“Scripture.” Yet one is from the Old Testament and the other is from the
New (Luke 10:7). So the inspired writings of the New Testament are
counted as “Scripture” equally with the Old Testament. In 2 Peter 3:15ff,
the apostle Peter likewise refers to the writings of Paul as Scripture.
Jesus and His apostles viewed Old Testament Scripture as the Di-
vinely revealed word of God in writing. But the New Testament is also
classed as “Scripture,” so we should likewise respect it as God’s revealed
message for us with all the authority of Divinely inspired Scripture.

5:19 – Do not receive an accusation against an elder except
based on two or three witnesses.
Both Old and New Testaments teach the principle that two or three
witnesses are needed to establish that someone has committed wrong
(Deuteronomy 19:15; John 8:17; 2 Corinthians 13:1; Hebrews 10:28;
Matthew 18:16). The principle is applied here regarding accusations
against elders. No charge should be considered as valid grounds for ac-
tion unless more than one person can confirm it to be true.
It is not unusual for members to make accusations against other
members, especially against those who lead and carry special responsi-
bilities. Consider, for example, the complaints made against Moses,
Paul, and especially Jesus.
Such accusations may harm a man’s reputation and influence, even
if there is little or no proof for the charge (compare “evil surmising” in
6:4). Without such guidelines as these, the church may not know how to
act in such cases; the man may even be compelled to resign or to serve
under a cloud of suspicion, having no recourse against the accusations.
Making charges is easy. Proving them is another matter. Some peo-
ple make unfounded charges as a means of vengeance against someone
they resent, perhaps even because he has stood for the truth. The efforts
of godly elders and preachers to stand for the truth have sometimes been
discredited by just such unfounded accusations.
Passages like this show that, even if we cannot disprove such accu-
sations, we must still treat them as untrue unless the accuser can prove
them. The burden of proof is on the accuser, and proving the validity of
a claim that a person did some act requires two or three witnesses.
So, if a charge is made against another member – here specifically
against an elder – we must ask for proof from witnesses. If it cannot be
produced, then we must consider the charges to be invalid. We must
treat the accused party as innocent and upright as we did before the
charge was made.
Furthermore, if an accuser cannot prove his accusations, he must
admit that his charges stand unproved and drop them. If he continues to
stir up strife without proof, then he is a false accuser and should be dealt
with accordingly. Yet note verse 24.
Note that God has a plan for dealing with sin in the lives of elders.
Elders are not above accusation regardless of how they act. There is a
pattern for dealing with sin and with loss of qualifications. The plan,
however, does not allow just any accusation to be considered valid, nor
may a man be considered guilty until he proves himself to be innocent.
The principles of this passage are the same as applied to all mem-
bers in Matthew 18:16; etc. Here it is especially applied to elders perhaps
because their position makes charges more likely to occur (as from em-
bittered members who did not get their way or have been rebuked for

sin). The teaching of Matthew 18:15-17 and other church discipline pas-
sages applies to elders just as it does to others. They are not an exception,
despite their public position.
So, this procedure goes further than just accusations. Elders who
sin and will not repent, should not only be removed from office, they
should be withdrawn from just the same as other members who sin.
But suppose an elder has not sinned. Suppose something has oc-
curred that proves he has lost his qualifications as an elder (as, for ex-
ample, if his wife or children sin). In other words, the case may be such
that he should not be withdrawn from but should be removed from office
for lack of qualifications. The procedure implied here would be the one
to use in such cases.
5:20-6:21 – Various Instructions

about Teaching
5:20-25 –Miscellaneous Teachings

5:20,21 – Those who sin, rebuke in the presence of all so that
the rest also may fear. Paul solemnly charged Timothy to
observe these principles without partiality or prejudice.
Public rebuke of sin
One who sins should be reproved before all the members. This ap-
plies especially to elders if it has been determined that they did sin (verse
19). This may involve two different cases.
If the sin was originally private, the one accused should first be ap-
proached privately and given a chance to correct the matter privately (as
in Matthew 18:15-17). If they repent and apologize to the people in-
volved, that is the end of the matter (unless it affects their qualifications
as elders).
If they do not repent, then it should be taken before the church.
While this passage may refer primarily to elders, just as verse 19 states a
principle that applies to all members but is applied to the elders, the
same is true here.
Another case should be considered, however. Note Galatians 2:11ff.
If a sin is known in the congregation from the outset (“a public sin”),
then private attempts at correction are not needed. In this case there are
many witnesses from the outset. The matter cannot be resolved privately
because many people are already involved. In this case, the matter may
be discussed before the whole group from the outset (unlike Matthew
18:15-17).

One result of such public reproof of sin is to give a warning to others.
Those who see the sinner reproved will be led to fear. They will see that
such conduct is sinful and should be avoided.
When members, especially influential leaders, are known to have
committed sin, the results have a harmful influence in the congregation.
Others are emboldened to do likewise (4:12; compare 1 Corinthians 5).
But when such sin is exposed and rebuked, then everyone realizes
that sin is serious and those who commit it need to make it right. Even
elders are not exempt. There is no partiality (verse 21). No matter who
sins, sin must be dealt with.
For other passages about rebuke of sin, see Revelation 3:19; Mat-
thew 18:15-17; Luke 17:3,4; Galatians 6:1,2; James 5:19,20; 1 Thessalo-
nians 5:14; Ephesians 5:11; 2 Timothy 4:2-4; Titus 1:10-13; Proverbs
28:4.
For other passages about church discipline see 1 Corinthians 5; 2
Thessalonians 3:6,14,15; Matthew 18:15-17; Titus 3:10,11; Romans 16:17;
1 Timothy 1:3-11,19,20; 2 Corinthians 2:6-11; 2 John 9-11; Hebrews
12:15; 1 Corinthians 15:33.
Rebuke and discipline without prejudice or partiality
Paul here gives Timothy a most serious charge before God, Jesus,
and elect angels. He (and we) must observe the principles here discussed
without prejudice, without partiality. “Prejudice” (NKJV, ASV, NRSV,
MLV) is also translated “prejudging” (ESV), “preferring one another”
(KJV), “bias” (NASB).
Often we are tempted to show respect of persons in our preaching,
especially in resolving conflicts and accusations. Sometimes we prefer
certain people because of their personality, we may have more in com-
mon with them, they may have influence because of wealth or status,
they may be the same race or nationality we are, or perhaps we are re-
lated to them or have been friends for many years.
For these or other reasons we may tend to show a preference for
certain people regardless of the facts of the case. We may tend to over-
look the errors of certain people just because of who they are and our
relationship with them, but we do not show such favors to other people.
It is more difficult for us to take a stand against certain people.
If in such cases we cater to certain people, fail to rebuke their sins,
pervert justice, or ignore evidence and treat them as being justified, then
we are guilty of partiality or respect of persons. All such is here forbid-
den, even if the people involved are elders. On the other hand, no matter
who it is, we must not consider someone to be guilty unless there is valid
proof, etc.
See also James 2:1ff; Acts 10:34;35; Romans 2:6-10.
“Prejudice” () – “…an opinion formed before the facts are
known, a prejudgment, a prejudice…” – Grimm-Wilke-Thayer.

“Partiality” () – “… a relatively strong preference for
someth., inclination, in our lit. only in an unfavorable sense … in a spirit
of partiality…” – Bauer-Danker-Arndt-Gingrich/
5:22,23 – Do not lay hands hastily on anyone nor share in
other people’s sins. Keep yourself pure. No longer drink
only water, but use a little wine for your stomach’s sake
and your frequent infirmities.
Do not hastily lay hands on men.
The purpose of the laying on of hands in this case is unclear, but we
have seen that the act was done for various purposes (see 4:14). It cannot
here be the bestowing of spiritual gifts because Timothy was not an apos-
tle (see Acts 8:14ff), and nothing in the context here refers to spiritual
gifts.
Sometimes hands were laid on men as a customary part of dedicat-
ing them to a special task. So some think this is still referring to elders,
saying they should not be appointed quickly with little thought. Yet how
does that connect to the last part of the verse? It appears that Paul has
left the topic of elders (compare verse 23).
Others say this may refer to laying on hands, not to bestow a bless-
ing, but to bring someone before the church for accusation (compare
Acts 4:3). Do not be quick to accuse others of sin nor to join in the accu-
sations others make.
Neither application violates the Scriptures, and both express im-
portant ideas. The latter seems to me to better fit the context as a con-
tinuation of verses 19-21.
Do not share in the sins of others.
The last part of the verse teaches a general principle, often repeated
elsewhere, that we should not participate in the sins committed by oth-
ers. When those around us do wrong, especially loved and respected
brethren (verse 21), we are tempted to go along. It is hard to resist. But
God here commands us to be strong and keep ourselves pure.
Many people today, when they join in a sin, are quick to rationalize
that “someone else started it.” They feel exonerated because it was not
their idea. But passages like these show that it does not matter who
started it. If it is sin, we must not participate, and we must not justify or
support others who sin. We stand guilty before God if we share in the
sins of others.
There are many ways to share in someone else’s sin. One way obvi-
ously is to actively participate in the sin they began. Another way is to
support their activity financially or even to encourage, justify, or defend
what they are doing. Or we may seek to protect sinners from those who
would attempt to correct or discipline them in harmony with the teach-
ing of God’s word.

Other passages about having fellowship in sin include Ephesians
5:11; Proverbs 17:15; 2 Corinthians 6:17-7:1; Psalms 1:1,2; 1 Corinthians
15:33; Romans 1:32; 16:17; Acts 7:58; 8:1; 22:20; Titus 3:10,11; 2 Thes-
salonians 3:6,14,15; Matthew 7:6; 1 Timothy chapter 1; 6:3-5; 1 Corinthi-
ans 5; Matthew 15:9,13,14; 2 John 9-11.
Wine for the sake of infirmities
Timothy apparently had some kind of stomach problem and fre-
quent infirmities. We are told no more about the matter than this. Other
preachers and Christians also had various illnesses. Paul himself had a
thorn in the flesh (2 Corinthians 12:7-10). Epaphroditus was sick to the
point of death (Philippians 2:25-27).
Such insights help us see that these were mortal men facing the
common ills of humanity. We should not think they did great work be-
cause they were supermen who had none of the problems we suffer to-
day. It is interesting that preachers today often have stomach ailments.
One wonders if the responsibilities of the job contribute to this.
We learn also that miracles were not intended just to make life
pleasant and prosperous for God’s servants, as some modern “faith heal-
ers” imply. It is not true that, if you have enough faith, you can have mir-
acles and eliminate all your problems. If such were true, surely Paul
would have miraculously solved all these health problems.
Paul’s recommended solution is, in effect, a medicinal treatment,
not a miracle. He suggests that Timothy not drink just water but drink a
little wine.
Some today use this as evidence that God accepts the modern prac-
tice of social drinking. However, the argument fails on the very surface
of it:
(1) First, Paul was recommending a medicinal treatment: a solution
for stomach trouble and frequent infirmity. This does not justify the use
of alcoholic drinks for social, pleasure, or recreational purposes.
Various kinds of drugs are likewise used today for medical treat-
ment, but that does not justify their use for social, pleasure, or recrea-
tional uses. In fact, many drugs that may be prescribed medicinally are
illegal if taken for pleasure, etc. Anyone who can see the difference in the
one case can see it also in the case here.
(2) Timothy had to be instructed to begin the use of the wine. This
makes it evident that until this time Timothy was not using wine at all.
Shall we not more logically argue that this example shows that the nor-
mal case, for people without specific health problems, is that we should
not drink wine? Except for medicinal use, Timothy was a teetotaler!
(3) Even in the case of medicinal use Paul advised only a “little”
wine. That would exclude modern social drinking because modern
wines, when drunk in amounts commonly used “socially,” constitute
“much” wine compared to the alcoholic drinks of that day. Ancient wines

were not as alcoholic as our wines and were often mixed with water to
dilute them.
(4) Paul did not just say to drink a little wine. He first recommended
that Timothy not drink just water. This may indicate that Timothy’s
stomach problem was caused, in the first place, by unfit drinking water
such as many places in the world had then and now. Perhaps Paul was
advising the use of wine mixed in the water, both to purify the water and
to dilute the wine.
(5) It is possible – perhaps even probable – that the wine here was
not even alcoholic since the word “wine” in that language refers either to
alcoholic or non-alcoholic drinks. In this case, Paul recommended lim-
iting the use of the water that was contributing to stomach upset and
drink instead another non-alcoholic substance. Patton’s comments
quote references from ancient Roman times showing that unfermented
grape juice in various forms was known to be a treatment for stomach
ailments.
“We must drink it not for our pleasure but for our infirmity, spar-
ingly as a remedy, not excessively as a gratification.” – Ambrose (Ancient
Christian Commentary)
Why bring this subject up here? It appears to have no connection to
the context. Perhaps Paul is just giving miscellaneous advice by this
point in the letter and simply includes this advice before moving on to
other thoughts.
5:24,25 – The sins of some men are evident, going before them
to judgment. But for others, their sins follow after them.
Likewise, there are good works that are evident and
otherwise cannot be hidden.
Sins that are obvious and sins that are not
Paul has said much about dealing with the sins of others. Some sins
are evident (manifest – KJV). There can be no doubt the person is guilty,
and their guilt will be known to men even before the judgment day.
Other sins follow later (after). Being opposite to the first part of the
verse, this must mean that some people commit sins that other people
generally do not know about. Maybe only God and the sinner knows.
Nevertheless, even these works follow the person to judgment and will
be made known then.
This may help us regarding rebuking sin and not participating in
other people’s sins, etc. (verses 19,20,22). Sometimes we clearly know
other people are right or wrong in certain matters. We can make deci-
sions about matters of rebuke, church discipline, etc.
But in some cases we simply cannot know what occurred or what
people had in their hearts. Maybe the person is guilty, but we lack the
necessary two or three witnesses who can testify about the matter. We
may even have strong suspicions but no definite proof. Deciding about

rebuke or church discipline in such cases is very difficult. We may simply
have to leave the matter up to God on the judgment day.
We must be sure there is sin before we treat a person as a sinner. If
we cannot prove it, then do not think the person is going to get away with
it. God will take care of it at the judgment. Meanwhile, if there is no proof
a person sinned, then at least no members will be encouraged to imitate
sinful conduct.
Good works that are obvious and good works that are not
The same is true of good works as is true of sin. Some good works
are evident, apparently meaning men can see them even now. Some are
“otherwise”: they are not openly manifest. Yet even these cannot be hid-
den in the long run but will be revealed at the judgment.
Jesus had instructed people not to make a show of good deeds (Mat-
thew 6:1ff). But we should not refuse to do good lest others find out nor
should we feel guilty if others do find out. Some good deeds are naturally
open. But if we do good that is not known and praised by others, do not
feel we will lose our reward; it cannot be hidden forever but will be re-
vealed and rewarded at the judgment.

1 Timothy 6
6:1,2 – Slaves and Masters

6:1,2 – Servants should count their masters worthy of all
honor that the name of God and the doctrine be not
blasphemed. They should not despise even believing
masters because they are brethren. Serve them because
they are believers and beloved.
Paul has discussed what Timothy should teach various groups of
people. Here he discusses servants. Servants should honor their mas-
ters: to treat them with respect and obedience (in this case, “honor” does
not refer to providing for one financially, as in chapter 5). But Scripture
often forbids slaves to rebel or be disrespectful.
The reason for this obedience is so God’s name and doctrine would
not be blasphemed. When God’s people act disrespectfully toward au-
thority, people use this as an excuse to revile God Himself and His teach-
ings. They justifiably speak about “hypocrites in the church,” etc. See Ti-
tus 2:5.
Specifically, if the master is a believer (Christian), the slave who is
a Christian should not despise his Christian master. Note that Scripture
here expressly affirms (but does not advocate) that Christians may own
slaves and should not be resented if they do. While the Bible does not
encourage slavery, neither does it condemn slavery as inherently sinful.
(Colossians 4:1)
There may have been legitimate cases in which Christians owned
slaves, such as when a man voluntarily sold himself into slavery because
of poverty. Nothing here, however, justifies Christians in violently mak-
ing people slaves against their will (see men stealers in 1:10) or in treat-
ing slaves harmfully.
In fact a Christian may be a slave to another Christian (see the book
of Philemon). But both the slave and the master should treat one another
with love and respect as Christians ought to do.
The slave should not resent another Christian for being his master.
Rather, it is a reason to serve well, because a Christian slave should have
a special love for a fellow-believer. Likewise, by implication, a master
should have special affection and respect for a slave who is a Christian.
Our society has outlawed slavery, so we have no slaves or masters
as such. However, the principles apply to an employee and employer.
For that time each day when you are on the job, you are in effect a slave

to your employer. You are not owned, so you are free to quit and take
another job, but the principles described apply while you are on the job.
Being a servant to a Christian then would have advantages, and be-
ing an employee of a Christian employer would have advantages today.
You should have better treatment and better relationships. The em-
ployer should encourage your service to God, allow time to attend church
activities, etc.
Remember that the person who is subject to authority can be just as
pleasing to God as the person who possesses authority. Possessing au-
thority gives one no advantage in one’s relationship with God. Greatness
is determined by service (Matthew 20:25-28).
Considering Paul’s discussion about the qualifications of elders, in
theory it would be possible for a slave to serve as an elder in the church.
So, outside the relationships of the church, the slave would serve his
master. But in all aspects of church activities, the Christian master must
submit to the leadership of his own slave!
For other passages about the relationships between slaves and mas-
ters see Titus 2:9,10; 1 Peter 2:18ff; Ephesians 6:5ff; Colossians 3:22-4:1.
6:3-5 – False Teachers
6:3-5 – If anyone teaches a different doctrine instead of
sound words from Christ, he is conceited, knowing
nothing, but has a morbid interest in controversial
questions and disputes about words that lead to envy,
strife, railing, evil surmisings, and wranglings. They
suppose godliness is a way of gain. Turn away from such.
Paul began the letter warning about people who teach things differ-
ent from the gospel (1:3ff). In fact, this is one of the themes of the book
(compare 1:18-20; 4:1-5). He repeats the warning here as he nears the
close of the book.
When a person teaches other doctrines, he does not consent to
sound (wholesome) words (compare 2 Timothy 1:13). Sound words are
here contrasted to other doctrines and are defined as words that come
from Jesus and harmonize with godliness. Sound words are not just
whatever anyone wants them to be. They must come from the proper
authority: Jesus. And they must harmonize with His standard of godli-
ness.
It follows that one who teaches other doctrines will also oppose
sound words. Compare 2 Timothy 4:2-5. Opposites cannot both be em-
braced. One who teaches sound words will oppose other doctrines. And
one who teaches other doctrines will not consent to sound words.
See also Matthew 15:9,13; Galatians 1:8,9; 2 John 9-11; Colossians
3:17; Jeremiah 10:23; Proverbs 14:12; 3:5,6; Revelation 22:18,19; Ro-
mans 16:17; 2 Corinthians 11:4.

Description of false teachers
The following verses describe the person who teaches different doc-
trines and does not consent to sound words. See other passages about
false teachers, such as 2 Peter chapter 2 and the book of Jude (see other
passages listed under 1 Timothy 1:3).
Note that Paul is here describing some typical characteristics of
false teachers. We do not need to specifically prove that a man has every
one of these characteristics to conclude that he is a false teacher.
He is proud
This is translated “proud” (NKJV, KJV), “puffed up” (ASV, ESV,
MLV), or “conceited” (NASB, NRSV). Pride is the opposite of humility.
Pride often leads people to think they can devise plans that God will
accept despite the fact they are not what He revealed (compare Isaiah
55:8,9; Jeremiah 10:23). Human wisdom, they think, can improve on
God’s plan (1 Corinthians 1:18ff). Examples include the Israelites’ desire
for a king (1 Samuel 8) and King Saul’s disobedience to God’s instruc-
tions in 1 Samuel 15.
Note that false teachers might not realize they are proud, nor might
other people recognize the pride. But God here describes what they are
like regardless of what they or other people realize. They demonstrate
their pride by advocating positions nowhere stated in God’s word. Any-
one who does such is proud, for he is relying on his human ideas instead
of God’s word.
Conceit may also lead a person to insist on his own way in matters
of personal preference even to the point of strife. No one else’s ideas are
as good as his. Other people must repeatedly submit to his way.
For other passages about pride and humility see Romans 12:3-5;
1:30,32; Philippians 2:2-5; Proverbs 6:16-19; 8:13; 11:2; 15:33;
16:5,18,19; 13:10; 18:12; 29:23; 1 John 2:15-17; James 3:13-18; 1:21-25;
4:6,10; 1 Peter 3:1-6; 5:5,6; 1 Corinthians 13:4,5; 2 Timothy 2:24-26; 3:2;

Luke 14:7-11; 18:9-14; Galatians 5:22,23; 6:1; Colossians 3:12,13; Num-
bers 12:3; Matthew 5:5; 11:28-30; Ephesians 4:2,3; Titus 3:2.
He knows nothing.
That is, he does not know what he ought to know to do what is right
(compare 1:7). He does not properly understand sound words as re-
vealed by Jesus Christ (verse 3).
This is not to say the man literally knows nothing about the contents
of God’s word. In fact, he may be quite learned in many things, but he
does not make proper applications where needed. This will repeatedly
show itself in his determination to do what he wants instead of what
Scripture says.
He is “obsessed with disputes and arguments over words” (NKJV).
Other translations say he “dotes about questions and strifes of
words” (KJV), or “questionings and disputes of words” (ASV), or “has a
morbid interest in controversial questions and disputes about words”
(NASB; compare NRSV), “has an unhealthy craving for controversy and
for quarrels about words” (ESV), or “mentally diseased concerning de-
bates and quarrels over words” (MLV).
See similar ideas expressed in 1:4; 2 Timothy 2:14 and parallel pas-
sages.
Some people repeatedly have conflict with other Christians (and
people in general) about one issue after another. Some seem attracted to
strange views and frequently bring them up to argue about.
Others often create controversy about the meaning of words. The
meanings of words are important. Paul is not condemning a sincere ef-
fort to know the real meaning of words. But false teachers often ration-
alize their views by disputing about the obvious meaning of language.
Like a former president, they try to prove their case by arguing about the
obvious intent of words like “alone” or “is.”
Or some make technical arguments to defend their views when gen-
eral principles of truth, love, mercy, etc. – the weightier matters of the
law – would show the fallacy of their technical, intricate arguments.
Disputes over words often involve twisting the obvious intent of
Scripture or the facts of a case to “fit” a predetermined conclusion. Peo-
ple complain that others misunderstand them when the real problem is
that they are twisting the words of Scripture and the words of other peo-
ple to accuse others of error and to avoid admitting their errors.
As previously discussed, nothing here opposes standing up for the
truth of God’s word and speaking out against that which causes souls to
be lost. In fact, Timothy here is told to oppose error (compare 4:1ff). Je-
sus made an argument based on the tense of a verb (Matthew 22:32).
What is forbidden is twisting the message to condemn what the
Scriptures do not condemn or to allow what they do not allow. Likewise
forbidden is arguing intricate points that affect no one’s salvation but

only cause confusion, or arguing out of pride to make ourselves look
good and put others down.
The results of false teaching
Envy
This refers to jealousy and hard feelings between brethren. Such
sinful attitudes naturally result because of the disruption between breth-
ren caused by the continual infighting these brethren arouse.
It is amazing how often envy is associated with conflict. In many
cases envy can lead to conflict. People may be envious of the honor or
benefits received by others, resulting in strife. Or the strife and conflict
may lead to envy as brethren resent the apparent success of others in
winning the conflicts.
For other passages about envy and jealousy see 1 Peter 2:1; Romans
1:29,32; Matthew 27:18; Titus 3:3; James 3:14-17; 1 Timothy 6:4; 1 Co-
rinthians 13:4; Galatians 5:19-26; Romans 13:13.
Strife
This is also translated “dissension” (ESV, NRSV) or “quarreling”
(HCSB) and refers to contention and argument among God’s people,
stirred up because people continually find fault with other brethren, ra-
ther than constructively striving to lead souls out of sin and into salva-
tion.
Again, as previously discussed, nothing here opposes standing up
for the truth of God’s word and speaking out against that which causes
souls to be lost. But what is forbidden is condemning that which the
Scriptures do not condemn or allowing what they do not allow.
“Strife: () – “…Engagement in rivalry, esp. w. ref. to positions
taken in a matter, strife, discord, contention…” – Bauer-Danker-Arndt-
Gingrich.
Reviling
This is translated “reviling” (NKJV) “railings” (KJV, ASV) “abusive
language” (NASB), “slander” (ESV, NRSV) “blasphemies” (MLV).
In this context this refers to accusations spoken against those with
whom people have a dispute. But the problem is that these may be un-
true or there may be no real proof of them, or they may be made from
the motive of hurting the other person’s reputation and influence in the
eyes of others.
Such slander often results when bickering and strife occur. And
again it is amazing how often such railing accompanies the strife and
false teaching described here. People cannot offer convincing evidence
for their views, so they resort to personal attacks to discredit those who
disagree with them.
For other related passages see Psalm 101:5; 1 Corinthians 6:9,10;
5:11; Proverbs 16:28; 26:20-22; 11:9; 10:18; 11:13; 18:8; 20:19; Romans
1:30,32; Titus 3:2; 2:3; 1 Peter 2:1,23; 3:9; 2 Timothy 3:3; Exodus 23:1;

Psalm 41:5-7; 3 John 9,10; 1 Timothy 6:3,4; 5:13; 2 Thessalonians 3:11;
Leviticus 19:16; James 4:11.
“Reviling” () – “…speech that denigrates or defames, re-
viling, denigration, disrespect, slander…” – Bauer-Danker-Arndt-Gin-
grich.
Evil suspicions
This is translated “evil suspicions” (NKJV, NASB, ESV, MLV) “evil
surmising” (KJV, ASV) “base suspicions” (NRSV).
This is closely related to reviling. During conflict, people often cir-
culate unproven rumors about those who oppose their teaching. They
may attribute evil motives that cannot be proved or disproved but which
hurt the influence of the other person. They may accuse others of under-
handed political maneuvers, etc., without proof.
Once again, this often results when people are unable to defend
their view with Scriptural proof, so they resort to personal attacks to dis-
credit those with whom they have a dispute.
“Suspicions” () – “…opinion or conjecture based on slight
evidence, suspicion, conjecture…” – Bauer-Danker-Arndt-Gingrich.
Wranglings
This is translated “useless wranglings” (NKJV), “perverse disput-
ings” (KJV), “wranglings” (ASV, compare NRSV), or “constant friction”
(NASB, ESV), “constant disagreement” (HCSB), or “incessant wran-
glings” (MLV).
Continual arguing, bickering, and quarreling occur. This may be
“useless” in that it concerns matters that are not relevant to resolving the
real problem. Some people’s tactics involve continually bringing up “red
herrings”: topics they insist on discussing which are irrelevant or not es-
sential to the issue at hand but which serve to confuse the issue and di-
vert discussion away from the real issues.
On the other hand, the whole issue under consideration may be a
“useless wrangling.” It may be an issue that should not affect anyone’s
salvation but is brought up and made an issue anyway. It may be like the
genealogies that cause endless disputes without edifying anyone (1:3;
etc.).
“Wrangling” () – “…that which is characterized by
constant argumentativeness and therefore irritating, wrangling…” –
More characteristics of false teachers
Corrupt minds
They have “corrupt” or “depraved” minds. Their perverted thinking
(as described above) leads to much of the controversy. “Corrupt” does
not necessarily mean they have evil motives, though that is often the
problem. Error comes from the heart (Matthew 15:18). So if their teach-
ing is corrupt, that teaching must come from corrupt minds. Corrupt
thinking leads to corrupt doctrine.

Destitute of truth
They are “destitute,” “deprived” or “bereft” of the truth. The expres-
sion “knowing nothing,” previously used, shows they cannot prove their
views by proper use of Scripture, yet they press their points anyway to
the extent of strife and conflict in the church. This is simply another way
of saying that what they teach is error, not in harmony with truth.
Supposing that godliness is a way of gain
The term “gain” in this context emphasizes financial or material
gain (compare verses 6-10). There are, of course, other forms of profit or
advantage that people may consider to be gain. But Paul here empha-
sizes false teachers who seek financial advantage because of their teach-
ing. Other passages warn about teachers who act for personal profit (see
below).
Not all false teachers have this motive. And surely Paul had just
shown that men who preach truth may be supported financially for their
work (see 5:17,18). But some seek to get rich from advocating views un-
known to the Scripture.
Many modern televangelists, faith healers, and members of church
hierarchies come immediately to mind. Yet it can easily happen even in
otherwise faithful local churches. But remember, you do not have to
prove this is a man’s motive to know that he is a false teacher. Paul is just
informing us that often such is the case.
A man who fits this description will invariably deny he is guilty and
will do all in his power to hide his true character by means of “sheep’s
clothing.” We must determine whether one is guilty by examining his
“fruits” or conduct as compared to God’s word, not by outward or obvi-
ous appearances (Matthew 7:15ff; 2 Corinthians 11:13-15).
Specifically, it seems to me that Paul is describing characteristics
that often exist in false teachers. But a person need not have all these
characteristics to constitute a false teacher. And some characteristics
would be almost impossible to prove even when they exist (such as view-
ing godliness as a way of gain).
Regardless of motive, one is condemned as a false teacher if he
teaches false doctrine to the point of causing trouble in the church and
refusing to correct his error despite serious repeated efforts to correct
him.
For other passages that warn about men who preach for their per-
sonal benefit see 2 Peter 2:3,14,15; 1 Timothy 3:3; 6:5ff; Titus 1:7,11; 1
Peter 5:2; Romans 16:18; Isaiah 56:11; Jeremiah 6:13; 8;10; Jude 11.
“From such withdraw thyself.”
This is not found in some newer translations but is in NKJV, KJV,
and MLV. Yet other Scriptures teach this is what should be done in such
cases. See our notes on 1:19,20 and note especially Titus 3:10,11 and Ro-
mans 16:17,18.

See also 1 Corinthians 5; 2 Thessalonians 3:6,14,15; Matthew 18:15-
17; 2 Corinthians 2:6-11; 2 John 9-11; Hebrews 12:15; 1 Corinthians
15:33.
6:6-10 – Contentment vs. Love of Money
6:6-8 – But godliness with contentment is great gain. For we

brought nothing into the world and we cannot take
anything out of it. But if we have food and covering, with
these we should be content.
The benefit of contentment
Paul uses those who seek personal profit from teaching error as a
means of introducing a discussion of riches compared to what is truly
important in life.
Religion should not be viewed as a means of material gain and
wealth. Yet true godliness does bring great gain if we are content (see
Luke 3:14; Hebrews 13:5; Philippians 4;11; 2 Corinthians 9:8). To be
content is to be satisfied: to realize that one has sufficient and does not
stand in need or destitution.
When a Christian is serving God faithfully, it does not greatly matter
whether he is materially poor or wealthy because spiritually he has all
anyone could need. He has joy, hope, peace of mind, a sense of direction
and fulfillment in life, etc. And above all, he will receive eternal life when
this life is over.
All this is true gain. But contrary to the teaching of some, God does
not promise to give His people wealth. So we should not emphasize ac-
cumulating material possessions and even become anxious and worried
when we cannot achieve more.
“Contentment” () – “…1 external, state of having what is
adequate, sufficiency, a competence … 2 internal, state of being content

w. one's circumstances, contentment, self-sufficiency…” – Bauer-
We came into this world with no material possessions,
and that is how we will leave.
See also Job 1:21; Ecclesiastes 5:15.
Material goods are just a temporary tool that one uses to make life
here possible and/or pleasant. If one does not have abundance, that is
no great cause of concern. And especially, one should not pursue wealth
to the point he neglects more important matters in God’s service (Mat-
thew 6:19-34; 16:26ff; Luke 12:15ff; Philippians 4:6,7).
If our basic needs are met (food and clothing), we should be content.
We seek our daily bread (Matthew 6:11). This is not a complete list of
needs. Shelter, for example, is not listed, though in most places of the
world it is truly a necessity much of the time. The lesson to be learned is
that, if our basic needs are met, we should realize we have all we need
and should be content.
This also does not mean it is inherently sinful to have more (com-
pare verses 17,18). But we should not pursue wealth to the neglect or en-
dangering of our service in spiritual matters (see verses 9,10).
For other verses on over-emphasis on material things see Matthew
4:10; 6:19-34; Joshua 24:15; 1 Kings 18:21; James 4:13-15; 1 John 2:15-
17; John 6:27,63; 10:28; 16:24-27; Mark 10:29,30; Luke 10:38-42; 12:15-
21; 14:26-33; 18:22-24; Romans 2:28,29; 6:16-22; 8:1-14; 12:1,2; 2 Co-
rinthians 8:5; 10:3,4; Galatians 2:20; 5:16-26; 6:7-9; Philippians
3:18,19; Colossians 3:1-3; 1 Timothy 6:6-11,17-19; Hebrews 11:13-16,24-
26; 1 Peter 3:3,4; Ecclesiastes 5:10-19.
6:9,10 – Those who desire to be rich fall into temptation and
a snare and many foolish and harmful lusts that drown
men in destruction and perdition. The love of money is a
root of all kinds of evil, for which some have strayed from
the faith and pierced themselves through with many
sorrows.
Love of money
Rather than being content with having our needs met (verses 6-8),
many are minded to be rich. They seek an abundance of this world’s
goods. They love money and the things of this world (1 John 2:15-17).
This does not say it is a sin to be rich. Many great servants of God
were rich. The problem is that people are tempted to trust and pursue
wealth rather than trusting and pursuing God’s will (compare verses 17-
19). People can have this “mind” or desire to be rich, even when they are
poor but would like to be rich.
We live in a materialistic society. People enjoy their things and
sometimes exert time and effort to obtain them at the cost of sacrificing
other important things. As a result, many people are unwilling to make

the sacrifices necessary to learn the word of God and live the life of a
disciple of Christ.
A root of all kinds of evil
This love of money is the root of all kinds of evil. The root of evil is,
not money itself (as some misquote the passage), but devotion and at-
tachment to money. The passage refers to greedy people. They are will-
ing (perhaps unwittingly) to compromise God’s will to achieve wealth.
The desire for money and the things it can buy control their decisions to
the point of sin.
Such attitudes lead to temptation and snare, and to many foolish
and hurtful lusts, overwhelming people in destruction. It causes some to
be led astray from the faith and be pierced through by many sorrows.
This emphasizes a truth, often stated in Scripture, that wealth is de-
ceitful. Those who desire wealth may never achieve it. If they do achieve
it, they will find it less than satisfying. And whatever enjoyment it offers
will last only temporarily. It offers benefits that it does not provide. And
it can lead people into problems they never anticipated. See Matthew
13:22.
Evils caused by greed include stealing, gambling, lying and dishon-
esty in business, selfishness, lack of generosity, neglect of family, neglect
of God’s work (including attendance, Bible study, worship, teaching,
etc.), tax evasion, refusal to pay debts, failing to give to the church as
prospered, and even murder.
Some of the kinds of sorrow to which greed may lead and that may
pierce people through as a result are: family conflict, alienated friends,
loss of job (for dishonesty), punishment by civil authorities for crimes
committed, divorce, hatred, spiritual indifference, hindrance to church
work, separation from God, eternal punishment.
Miller quotes a statement from Paul Getty, who was once the richest
man in the world, who said: “I would give all I have for one successful
marriage.”
See verse 8 above for Scriptures about over-emphasis on material
things.
6:11-16 – The Good Confession
6:11,12 – Timothy should flee these things and follow after
righteousness, godliness, faith, love, patience, meekness.
Fight the good fight of faith, lay hold on eternal life to
which you were called and confessed the good confession
in the sight of many witnesses.
As a man of God (one who is godly, dedicated to God’s service), Tim-
othy should flee the lust for possessions and the contentious attitudes
described earlier in the chapter. To flee them requires an urgent deter-
mination to run from them like escaping from a dangerous wild animal.

Note that the passage describes what we flee from and what we
pursue instead. We flee away from an overemphasis on material things
and run toward these aspects Paul describes of proper service to God.
“Righteousness”
This refers to a right standing before God, also referred to as “justi-
fication.” Righteousness results from obeying the teachings of God’s
word. So we should pursue a right standing before God even as we flee
from the love of money and the desire to be rich. Matthew 6:33 lists this
as a priority that should be put above material interests.
But none of us practice righteousness perfectly, which is why we
need forgiveness. As a result, to be “justified” or declared righteous we
must have our guilt removed by Jesus’ death.
“Righteousness” () – “…1 the quality, state, or
practice of judicial responsibility w. focus on fairness, justice, eq-
uitableness, fairness … 2 quality or state of juridical correctness
with focus on redemptive action, righteousness. … 3 the quality or
characteristic of upright behavior, uprightness, righteousness …”
“…1. in the broad sense, the state of him who is such as he
ought to be, righteousness …; the condition acceptable to God …
a. univ. … b. integrity, virtue, purity of life, uprightness, correct-
ness in thinking, feeling, and acting: … c. in the writings of Paul
[it] has a peculiar meaning, opposed to the views of the Jews and
Judaizing Christians. … the Jews … supposed that they secured the
favor of God by works conformed to the requirements of the Mo-
saic law, as though by way of merit; and that they would thus at-
tain to eternal salvation. But this law demands perfect obedience
to all its precepts, and threatens condemnation to those who do
not render such obedience (Gal. 3:10,12). Obedience of this kind
no one has rendered (Rom. 3:10) … On this account Paul pro-
claims the love of God, in that by giving up Christ, his Son, to die
as an expiatory sacrifice for the sins of men he has attested his
grace and good-will to mankind, so that they can hope for salva-
tion as if they had not sinned…” – Grimm-Wilke-Thayer.
“godliness”
This is respect and concern for God and His will (see notes on 4:7,8).
“faith”
This is trust in God that leads to obedience (see notes on 4:12).
“love”
This is concern for the wellbeing of others (see also notes on 4:12).
“patience”
This is steadfastness, continuing in faithfulness despite hardships,
temptations, opposition, persecution, the indifference of others, etc.

This is perhaps one of the most difficult areas for men in preaching the
gospel. We may easily become frustrated by the problems or wrongs
done by others, so we are tempted either to abandon preaching com-
pletely or else to react sinfully.
“Patience” () – “1. steadfastness, constancy, endur-
ance …; in the N.T. the characteristic of a man who is unswerved
from his deliberate purpose and his loyalty to faith and piety by
even the greatest trials and sufferings … 2. a patient, steadfast
waiting for … 3. a patient enduring, sustaining …” – Grimm-
Wilke-Thayer.
“1 the capacity to hold out or bear up in the face of difficulty, pa-
tience, endurance, fortitude, steadfastness, perseverance … 2 the act or
state of patient waiting for someone or someth., expectation …” – Bauer-
“gentleness”
Elsewhere translated “meekness,” this is a submissive spirit in con-
trast to stubborn self-will, insisting on having one’s own way. We must
be willing to submit to God’s will in all things, submit to the proper au-
thority of men, and submit to others for the good of the group in matters
of personal preference. We must not be so proud that we exalt ourselves
beyond others.
On the other hand, as shown throughout this epistle and elsewhere,
meekness does not mean that we submit to error and allow it to reign
unopposed. Because we submit to God, we must oppose error. But we do
this because of our love for God, for truth, and for mankind, not because
of an egotistical desire to put others down.
See also Numbers 12:3; Matthew 5:5; 11:28-30; Galatians 5:22,23;
6:1; Ephesians 4:2,3; Colossians 3:12,13; 2 Timothy 2:24-26; Titus 3:2;
James 3:13-18; 1:21-25; 1 Peter 3:1-6.
“Gentleness/Meekness” () – “…the quality of not being
overly impressed by a sense of one's self-importance, gentleness, humil-
ity, courtesy, considerateness, meekness …” – Bauer-Danker-Arndt-
Gingrich.
“Meekness” () – “gentleness, mildness, meekness” –
Grimm-Wilke-Thayer.
“Meekness” – “…the exercises of it are first and chiefly to-
wards God … It is that temper of spirit in which we accept his deal-
ings with us as good, and therefore without disputing or resisting;
… it is only the humble heart which is also the meek; and which,
as such, does not fight against God, and more or less struggle and
contend with Him. This meekness, however, being first of all a
meekness before God, is also such in the face of men, even of evil
men...” – Trench

“Meek” – “‘…the meekness manifested by the Lord and com-
mended to the believer is the fruit of power. The common assump-
tion is that when a man is meek it is because he cannot help him-
self; but the Lord was ‘meek’ because he had the infinite resources
of God at His command. Described negatively, meekness is the op-
posite to self-assertiveness and self-interest; it is equanimity of
spirit that is neither elated nor cast down, simply because it is not
occupied with self at all’” – Vine.
The good fight of faith; lay hold on eternal life
Paul then urged Timothy to keep on fighting the good fight of faith
so he may lay hold on eternal life. Serving as a Christian, especially as an
evangelist, requires fighting against sin. This requires diligent watching
for the work of the enemy and then fighting against it with courage and
conviction.
We are in a major conflict with Satan and must take up the armor
of God to fight against his forces (Ephesians 6:10-18). See notes on 1:18.
Such a fight is not evil but good, and is based on our faith in God and His
word.
Note that we have eternal life now only as a promise or hope. We
lay hold on it as an actual possession only after we have continued faith-
fully fighting the fight and keeping the commandments.
The good confession
Timothy was called to eternal life and confessed the good confession
before many witnesses. Note some other translations:
NASB – “…take hold of the eternal life to which you were called, and
you made the good confession…”
NRSV – “…take hold of the eternal life, to which you were called and
for which you made the good confession in the presence of many wit-
nesses.”
MLV – “…grab the everlasting life, to which you were called and
professed the good confession in the sight of many witnesses.”
NIV – “Take hold of the eternal life to which you were called when
you made your good confession…”
The “good confession” is something Timothy did in the past when
he was called to eternal life. Now at this later time, Paul is writing to
Timothy to urge him to continue fighting the good fight so he will even-
tually receive that eternal life.
What is the “good confession”? Verse 13 says it is the same confes-
sion Jesus made before Pilate. He admitted He was King, anointed Ruler
of God’s people: the Christ. Timothy confessed Jesus as Jesus confessed
Himself before Pilate. He did this when he was called to eternal life.
2 Thessalonians 2:14 says we are called for salvation (eternal life)
by the gospel. Timothy was called by the gospel so he could have hope of

eternal life. When Timothy received that call and wanted that eternal
life, what did he do? He responded by confessing.
So one must make the good confession when he is called by the gos-
pel to eternal life. He should then continue making that confession in his
life and teaching. (Compare Hebrews 10:22,23.) This confession re-
quires a free and open admission that one believes in and accepts Jesus
to be all that the Bible claims Him to be: Lord, Savior, Christ, etc.
Note that the heavenly Father Himself confessed Jesus both at Je-
sus’ baptism and at the Transfiguration (Matthew 3:16,17; 17:5). Every-
one will confess Christ sooner or later. We must confess Him in this life
to have hope of eternal life. Those who refuse to do so will confess Him
when they stand before Him to be judged (Philippians 2:9-11).
The Bible contains many other examples of confession and passages
showing that it is essential both in becoming a Christian and afterward:
Romans 10:9,10; Matthew 10:32; 16:15-18; John 1:49; 4:42; 9:35-38;
11:27; 12:42,43; Acts 8:36-38; 1 John 4:15. One who will not so confess
cannot be Jesus' disciple (John 12:42,43).
Miller lists several reasons why this confession is truly a good con-
fession, including:
(1) It is true.
(2) It is necessary for salvation.
(3) It teaches and confirms to others what they too must believe to
be saved.
“Confession” () – “…1 expression of allegiance as an ac-
tion, professing, confessing … 2 statement of allegiance, as content of an
action, confession, acknowledgment that one makes…” – Bauer-
6:13,14 – I charge you in the presence of God, who gives life
to all things, and of Christ Jesus, who witnessed the good
confession before Pontius Pilate, that you keep the
commandment without spot or reproach until the
appearing of the Lord Jesus Christ.
Paul then gives Timothy a charge in the sight of God and before
Christ to be true to this confession. In the statement, Paul confirms God
as Creator, saying He gave life to all things (compare Genesis chapter 1;
Exodus 20:11; etc.).
Jesus also witnessed the good confession
Jesus witnessed “the good confession” before Pilate. Note Matthew
27:11. When Pilate asked, “Are you the King of the Jews,” Jesus an-
swered, “It is as you say” (NKJV). Other translations say “Thou sayest,”
but the meaning is “it is just as thou sayest, to be sure, certainly” –
Thayer. (Compare Matthew 26:25 and 26:64 with Mark 14:62; John
18:33,36,37; Luke 23:3; Mark 15:2.)

“King of the Jews” was an expression for the Messiah or Christ, who
descended from David and would be anointed as King over Israel. Jesus
told Pilate He would not be an earthly king (John 18:36). He confessed
Himself as a spiritual King: the Christ. (Compare John 1:49.)
Please note that Jesus confessed by giving a simple answer to a
question. Occasionally people wonder whether a proper confession re-
quires one to make a complete statement about his convictions. They
may think it is not enough for a person to simply answer a question af-
firmatively. But it was enough for Jesus, and He is here upheld as the
example. See also John 9:35-38.
Keeping the command without spot
In verses 14ff Paul then states the charge he was giving to Timothy.
Paul told Timothy to keep the commandment without spot or reproach
until Jesus comes. This is the duty of all Christians. We must make it our
goal to live above sin, pure, and without being worthy of blame (compare
3:1 regarding elders).
Note that this faithfulness must continue till Jesus comes. It is not
enough to begin serving God and then quit. When Jesus comes, we must
be found faithful in God’s service.
Further, note that we can keep the commands of God without spot
and blameless else God would not so command. Despite the denials of
some, keeping commandments is a duty of all Christians, and they can
be kept without spot and blameless. All of us fail, but keeping the com-
mands spotlessly must be possible or God would not require it. This
proves that we are without excuse when we do sin.
6:15,16 – The proper time will manifest the coming of Jesus,
who is the blessed and only Sovereign, the King of kings
and Lord of lords. He alone possesses immortality and
dwells in unapproachable light, whom no man can see.
To him be honor and power eternal.
This appearing of Jesus (verse 14) will occur at the appropriate time
chosen by God.
Paul here breaks out into an expression of praise to God for His
great characteristics. He describes various reasons why God is the true
Ruler and why we ought to serve Him with humility and devotion. This
is like a doxology spoken to praise God as in 1:17.

The blessed and only Potentate, King of kings and Lord of
lords
“Potentate” (NKJV, KJV, ASV) is also translated “Sovereign”
(NASB, ESV, NRSV).
Deity (whether here it means Father, Son, Holy Spirit, or all three,
I am not sure) is the only Potentate. A potentate possesses power and
authority. This is explained further here to mean God is King of kings
and Lord of lords. He is the highest ruler of all.
There may be other kings and lords having limited authority in cer-
tain places and certain times, but God is ruler over all in all places at all
times (Revelation 19:16; 17:14; Psalm 136:3; Deuteronomy 10:17; and
note Matthew 28:18; Ephesians 1:19-21; Colossians 1:15-18).
“Potentate” () – “…gener. one who is in a position to com-
mand others. 1 one who is in relatively high position, ruler, sovereign…
2 one who is in a relatively minor position, court official …” – Bauer-
Who alone has immortality
Only God possesses immortality (compare verses 15,16 to 1:17). This
does not deny that each human will exist forever. But immortal means
one is incapable of dying. As humans, we are subject to death. It is only
at the resurrection from the dead that we put on immortality (1 Corin-
thians 15:53,54 in context).
But it is certain that all men will be raised (John 5:28,29), and it is
certain that our spirits will exist in a conscious state until the resurrec-
tion (Luke 16:19-31). But at death the spirit leaves the body, so the body
is then dead (James 2:26) even while the spirit continues to exist. So,
man is mortal and subject to death until the resurrection. Only God cur-
rently possesses immortality.
Other passages regarding the eternal nature of God are: Genesis
21:33; Exodus 3:13,14; Deuteronomy 32:40; 33:27; Psalm 90:1-4; 93:2;
Isaiah 44:6-8; Habakkuk 1:12; Romans 1:20.

Dwelling in unapproachable light
God is the source of light as well as life. So bright and powerful is
His dwelling place that mortals cannot approach Him. (Compare Psalm
104:2; 1 John 1:5; James 1:17; Revelation 22:5.)
No man has seen or can see
God the Father has always been invisible to the eye of humans. This
is also true now of the Son except that as a man He came to earth and
could be seen. See also John 1:18; 6:46; Numbers 12:8; Isaiah 6:5;
Psalms 17:15; Exodus 24:11; 33:17-23; 24:11; Colossians 1:15; 1 Timothy
6:16; 1 John 4:12,20.
Honor and eternal power belong to God and we should recognize
and praise God for all His greatness in all the things Paul has described.
Surely this is reason for us to keep His commands.
6:17-21 – Concluding Admonitions
6:17-19 – Charge those who are rich not to be proud nor set
their hope on uncertain riches but on God who gives us
richly all things to enjoy. They should do good, be rich in
good works, ready to distribute and share, laying up in
store a good foundation toward the future that they may
lay hold on eternal life.
Paul has instructed Timothy about various groups of people. He
here returns to the subject of riches (compare 6:6-10) and discusses peo-
ple who are rich “in this present age.” This contrasts with eternal life
which involves riches in the next life (verse 19; see Matthew 6:19-24).
This describes the temporary nature of material possessions since they
pertain only to this present age.
These instructions do not say riches are inherently sinful or that we
must give up all riches to be saved. The rich, young ruler was apparently
an exceptional circumstance. Nevertheless, this passage shows that
riches are a real danger that must be dealt with carefully.

See verse 8 for passages about wealth and material possessions.
Here are the instructions for rich people:
Do not be haughty or high-minded.
Riches do not make a person better or more important than other
people. We should not show favoritism toward people just because they
are rich, nor should those who are rich expect to receive special treat-
ment. We should associate freely with people of all levels of wealth and
status.
It is easy for rich people to think they deserve to be rich because
they worked hard for their wealth or they are smarter than other people.
There may be some truth in this, but wealth often also results from a
certain amount of good fortune beyond a person’s control. Most im-
portant, however, it is easy for rich people to fail to give credit to God.
They think they earned the wealth, not realizing they could have nothing
at all had God not made it possible.
Other passages about the danger that rich people might be haughty
are Deuteronomy 8:11-20; 6:10-12; Psalm 73:5-9; Daniel 4:30; James
1:9,10.
Do not set your hope on riches but on God.
Riches are uncertain. They can be lost quickly as Job experienced.
More importantly, when we die, we will leave all our riches. Further-
more, possessions often fail to provide the blessings people expect of
them. They cannot bring happiness, love, a good marriage, respectful
children, loyal friends, etc. Above all, they cannot buy a right relation-
ship with God, the hope of eternal life, forgiveness, or any spiritual bless-
ing. Therefore, they do not deserve our trust.
God, however, does deserve our trust. He will definitely give us all
spiritual blessings and many other non-material blessings. And even
riches are from Him. He gives every good gift that we enjoy. His power

is far greater than that of any wealth. He even has the power to give or
take wealth.
God is the living God, so He will always be available and capable of
blessing us, unlike material possessions that are unliving and unreliable.
So why trust wealth? Why not trust the God who can give or take wealth,
and has many other greater blessings to offer as well?
Other passages about trusting in riches are Job 31:24; Psalm 52:7;
62:10; Proverbs 11:28; Jeremiah 9:23,24; Mark 10:24; Luke 12:15-21.
Other passages about the uncertainty of riches are Proverbs 23:5;
27:24; Job 1:14-17; Ecclesiastes 5:13,14; Matthew 6:19; James 5:1,2.
Use wealth to do good and be rich in good works.
Instead of accumulating possessions for their own selfish enjoy-
ment, rich people should use wealth to accomplish good for others and
for accomplishing God’s work (such as supporting preachers and other
aspects of the work of the church).
Specifically, they should be ready to distribute and willing to share
(communicate). Possessions are blessings from God, but they should be
used for Him. We are stewards of His blessings and must use these gifts
for His purposes. Note that this refers to a willing, ready (not grudging)
use of funds to help others in need.
Though wealth can be a danger, it can also be a blessing by which,
properly used, we can lay up treasures in heaven (compare Matthew
6:19-21). This is a foundation for the future whereby we may lay hold on
life that is truly life. We cannot buy eternal life, but by using possessions
wisely to serve God, we can please Him so He will reward us with eternal
life if we are forgiven of our sins and serve faithfully.
Other passages about caring for the needs of others are 1 Timothy
5:4,8,16; Matthew 15:4-6; 25:31-46; Esther 2:7; Luke 10:25-37; 14:12-14;
Ephesians 4:28; Acts 9:36-39; 20:34,35; James 1:27; 2:15,16; Galatians
6:10; John 19:26,27; 1 John 3:16-18; 1 Corinthians 13:3.
6:20,21 – Guard what is entrusted to you, avoiding profane
babbling and contradictions of what is falsely called
knowledge, which some have professed and gone astray
from the faith. Grace be with you.
Paul concludes the letter by returning to basic themes that have
been emphasized throughout the book. In many ways he ends the letter
where he began it.
Timothy (and all Christians) must guard what is committed to us.
Primarily this refers to the truth, the wholesome doctrine, in contrast to
the error in the last part of the verse. We guard it by not allowing these
truths to be lost, changed, or perverted.
Specifically, this means we must turn away from profane babblings:
teachings that are not in harmony with truth and so have no real value
(compare 1:3,4,9,18-20; 4:1-6,16; 6:3-5,12-14; 2 Timothy 2:16; etc.).

Contradictions of what is falsely called knowledge
We must also turn away from contradictions of what is falsely called
knowledge. Much that is held before the world as “knowledge,” “sci-
ence,” “fact,” and “truth,” is quite the opposite. Yet men call it science,
exalt it above God’s word, and use it to oppose the truth. Paul says Tim-
othy should guard against falling for such error and should instead con-
tinue to hold the truth.
Often society exalts as wise men those who are the greatest scoffers
against the gospel: college professors, philosophers, psychologists, sci-
entists, intellectuals, and scholars of all kinds. Like the Athenians, many
spend their time in nothing else but telling and hearing new things –
Acts 17:21. Yet when they hear the true wisdom of God, many mock and
reject the truth – verse 32.
Many profess to be wise but become fools because they refuse to
have God in their knowledge – Romans 1:22,28. Like the Greeks, many
seek after wisdom yet reject the message of the cross as being foolishness
– 1 Corinthians 1:18-25. They are always learning and never able to come
to the knowledge of the truth – 2 Timothy 3:7.
Many false concepts fall into this category today. People think “sci-
entific methods” have established as true many things that oppose the
Bible. Not the least of these is evolution. Other examples are many as-
pects of psychology and “counseling” that attempt to deny guilt and jus-
tify many kinds of sin.
Likewise, much that is called “education” is allegedly based on sci-
entific principles and the experience of professionals, doctors, etc. Any
who oppose these “truths” are viewed as ignorant “right-wing” extrem-
ists. Yet these “scientific” views often justify sexual immorality of all
kinds including fornication, homosexuality, transgenderism, and abor-
tion. Moral relativism is encouraged, and anyone who believes in the Bi-
ble as an absolute standard is considered a dinosaur.
About the only “endangered species” not protected by such people
are unborn humans and Christians. Belief in God and morality is often
openly ridiculed in modern universities. Humanism claims that nearly
everything it believes, including ethical views, is “scientific” and there-
fore should be accepted no matter how contrary to the Bible.
There is, of course, no real “scientific” proof of any of these views.
They are believed mainly because of the moral rebellion and educational
elitism of their adherents. Yet, those who profess these views invariably
label them as fact, knowledge, and science, while labeling those who op-
pose them as ignorant, unscientific, antiquated, and irrelevant.
What is said here can also be said of many false religious teachings.
Denominational error of all kinds is often put forth as knowledge. Many
people say their beliefs are advocated by seminary-trained educated
elites. Others say their leaders are prophets or successors of the apostles

and have apostolic authority, etc. These all claim to be teaching what
they know to be true, but all are knowledge falsely so-called.
Those who profess these views have erred concerning the faith.
Such people have been earlier described in the letter (1:18-20; 6:3-5).
Paul has repeatedly warned against such views because they are so dan-
gerous. The repeated warnings show the danger of such errors. This is
not just something seen rarely. It is a common problem and we need to
beware of it today.
Paul concludes by seeking the grace of God to be with Timothy. We
all need God’s favor, but none deserve it. Paul’s prayer is for Timothy to
continue in it.
Sources Frequently Cited in These Notes
Ancient Christian Commentary on Scripture. InterVarsity Aca-
demic, Downers Grove, IL, 2006. WORDsearch CROSS e-book.
Bauer, Danker, Arndt, and Gingrich, A Greek-English Lexicon of
the New Testament and Other Early Christian Literature, 3rd Edition.
University of Chicago Press; Chicago, IL 2001.
Currid, John D., Crossway ESV Bible Atlas; Crossway Books,
Wheaton, IL, 2010. WORDsearch CROSS e-book.
ESV Archaeology Study Bible, The; Crossway, Wheaton, IL, 2017
ESV Concise Bible Atlas, Crossway, Wheaton, IL, 2012.
Free, Joseph P., Archaeology and Bible History, (11th edition);
Scripture Press Publications, Wheaton, IL, 1972.
Hendriksen, William, Survey of the Bible: A Treasury of Bible In-
formation; Baker Book House, Grand Rapids, MI, 1976.
Hoffmeier, James K., The Archaeology of the Bible; Lion Hudson
plc, Wilkinson House, Oxford, England, 2008.
Holden, Joseph H. and Norman Geisler, The Popular Handbook of
Archaeology and the Bible; Harvest House Publishers, Eugene, Oregon,
2013.
Horne, Thomas, Introduction to the Critical Study and Knowledge
of the Holy Scriptures, 4 volumes; T. Cadwell, Strand, London, 1828
(public domain).
Lipscomb, David, and J. W. Shepherd, A Commentary on the New
Testament Epistles: I, II Thessalonians, I, II Timothy, Titus, Philemon;
Gospel Advocate Company, Nashville, TN, 1942.
Millard, Alan, Nelson’s Illustrated Wonders and Discoveries of the
Bible; Thomas Nelson Pub., Nashville, TN, 1997.
Miller, James P., “The Workman of Christ” – Paul’s Essay on the
Work of the Evangelist: I&II Timothy; published by Miller Publications,
1972.
Orr, James, Editor, International Standard Bible Encyclopedia;
1915, 1939; (public domain).

Patton, Marshall, Truth Commentaries: The Books of 1 & 2 Timo-
thy, Titus, Philemon; Guardian of Truth Foundation, Bowling Green,
KY, 2001.
Pfeiffer, Charles F., Baker’s Bible Atlas, Baker Book House, Grand
Rapids, MI, 1961.
Philips, H.E., Scriptural Elders and Deacons; Cogdill Foundation,
Marion, IN, 1959.
Price, Randall with H. Wayne House, Zondervan Handbook of Bib-
lical Archaeology; Zondervan, Grand Rapids, MI, 2017.
Thayer, Joseph Henry, Greek-English Lexicon of the New Testa-
ment (original material prepared by Grimm and Wilke, translated, re-
vised, and enlarged by Thayer); Zondervan’s Publishing House, Grand
Rapids, MI (public domain).
Vine, W.E., Vine’s Expository Dictionary of New Testament
Words; MacDonald Publishing Co., McLean, VA.

Introduction to 2
Timothy
The introduction to this letter is very similar to that of 1 Timothy.

See our introduction to 1 Timothy for general information relating to
these two books.
The author
The letter begins as Paul identifies himself as its inspired author and
claims his authority as an apostle (1:1). See our introduction to 1 Timothy
for information about Paul, Timothy, and Paul’s apostleship.
Time and place of writing
2 Timothy was written late in Paul’s life (4:6ff). It follows that Paul,
at this time, was elderly and expected death soon. It is believed that Paul
was released from his first imprisonment in Rome (recorded in Acts). 1
Timothy was probably written between his first and second imprison-
ments. Then 2 Timothy was written during his second imprisonment in
Rome, shortly before his death. This would make it about 67 or 68 AD.
Horne gives a lengthy discussion defending the view we have de-
scribed. I summarize his reasons as follows:
1. Paul wrote Ephesians, Colossians, Philippians, and Philemon
during his first imprisonment. At that time he expected to be released
(Philippians 2:24; Philemon 22). In this book of 2 Timothy, however, he
appears convinced that his death is impending (4:6-8).
2. In Acts 28:30,31 Paul was living in a hired house with significant
freedom. But 2 Timothy 1:16-18; 2:9 imply much stricter security.
3. 2 Timothy 4:1,13,20 imply Paul had recently been at Troas, Mile-
tus, and Corinth, but none of these were on his route to Rome as rec-
orded in Acts.
So Horne concludes 2 Timothy was written during a second impris-
onment in Rome.
Another point is that in 2 Timothy 4:16 Paul mentions his “first de-
fense,” implying that the first defense had already occurred but now he
was facing yet another one. This also may imply the idea of two separate
imprisonments.
2 Timothy would have been Paul’s last letter and one of the last in-
spired Scriptures to be written except for the final letters written by John
the apostle and the book of Revelation.

Timothy’s location
Where was Timothy when Paul wrote to him?
Horne states: “It is generally supposed that Timothy was at Ephesus
when Saint Paul wrote his second Epistle to him.”
Reasons to believe that Timothy was in Ephesus when Paul wrote
the second letter include the following:
Timothy was in Ephesus when Paul wrote his first letter (1 Timothy
1:3).
Hymenaeus is mentioned in both letters which would imply he was
in Ephesus (1 Timothy 1:20; 2 Timothy 2:17).
Timothy was with Onesiphorus, who was also from Ephesus (2 Tim-
othy 2:16-18; 4:19)
Timothy was with Aquila and Priscilla, who also spent much time in
Ephesus (2 Timothy 4:19; compare Acts 18:18-28).
Theme
2 Timothy is a farewell message to Timothy, encouraging him to
continue to preach and practice the truth despite hardship and suffering
even after Paul was gone.
Horne says:
The immediate design of Saint Paul, in writing this Epistle to
Timothy was to apprise him of the circumstances that had befallen
him during his second imprisonment at Rome and to request him
to come to him before the ensuing winter. But, being uncertain
whether he should live so long, he gave him in this letter a variety
of advices, charges, and encouragements, for the faithful dis-
charge of his ministerial functions, with the solemnity and affec-
tion of a dying parent; in order that, if he should be put to death
before Timothy's arrival, the loss might in some measure be com-
pensated to him by the instructions contained in this admirable
Epistle.
A brief outline of the book
Chapter 1 – Imitating Paul’s faith and suffering
1:1-7 – Paul’s gratitude for Timothy’s faith
1:8-18 – Suffering without shame
Chapter 2 – Teaching God’s word with labor and hardship
2:1-7 – Labor and hardship to teach others
2:8-13 – Suffering for the Lord
2:14-26 – Using God’s word properly and avoiding error
Chapters 3,4 – Continuing in the truth despite dangers
3:1-9 – Warnings of future dangers
3:10-4:5 – Timothy’s need to continue in the truth
4:6-22 – Closing Comments

2 Timothy 1
Chapter 1 – Imitating Paul’s Faith

and Suffering
1:1-7 – Paul’s Gratitude for Timothy’s Faith

1:1,2 – As an apostle of Christ through the will of God
according to the promise of life in Christ Jesus, Paul
wrote to Timothy, his beloved child. He wished for
Timothy grace, mercy, and peace from God the Father
and Christ Jesus our Lord.
Paul an apostle of Jesus Christ
Paul begins his letter much as he did the first letter to Timothy. He
identifies himself by name and claims authority as an apostle. This is
important because it proves the authority of his teaching. Paul often af-
firmed this authority in his epistles. Since he became an apostle later
than others, some denied his apostleship.
“According to the promise of life which is in Christ Jesus.” God
planned that men could have hope of eternal life through the death of
Jesus. Paul’s apostleship was in harmony with this promise and through
that promise brought salvation to many.

Paul’s beloved son
Paul called Timothy his “beloved son” (compare 1 Timothy 1:2
which calls Timothy Paul’s son in the faith). This almost surely means
that Timothy was converted because of Paul’s preaching probably during
Paul’s visit to Lystra on his first preaching trip (Acts 14:6-23).
2 Timothy 1:5 shows that his mother and grandmother learned the
truth first, then he did. Apparently, they had taught him respect for the
Old Testament, as described in 3:15. Then they all obeyed the gospel
when they heard it preached by Paul. On his second journey, Paul chose
Timothy to travel and work with him (Acts 16:1-3).
(Compare 2 Timothy 1:2; Titus 1:4; 1 Corinthians 4:14,15.)
Grace, mercy, and peace
Paul wished that the Father and Jesus would grant Timothy “grace,
mercy, and peace.”
Grace is God’s favor which none of us deserve. It is by His unmer-
ited favor that He offers us the hope of eternal life though we do not de-
serve it because we are guilty of sin (Romans 3:23; 6:23; 5:6-9; Ephe-
sians 2:8,9; Romans 5:1,2).
Mercy is closely related to grace but it emphasizes God’s compas-
sion or pity for us because of our sinful condition. His compassion led
Him to act for our salvation.
Peace is the inward calm we experience knowing our sins have been
forgiven in contrast to the guilt and fear that comes from knowing we
have sinned and stand condemned before God (Philippians 4:6,7).
Since grace and mercy are extended both from God the Father and
from Jesus Christ, this necessarily implies that Jesus possesses Deity.
Grace and mercy – especially grace and mercy that comes from the Fa-
ther – could only come from Deity. Would any mere man be included
alongside the Father in such a greeting?
1:3,4 – Paul gave thanks to God whom he had served from his
forefathers with a pure conscience, constantly
remembering Timothy in prayers night and day, longing
to see him, remembering Timothy’s tears, that Paul
might be filled with joy.
Paul expressed here his thankfulness to God for Timothy. He as-
sured Timothy that he remembers him in prayer night and day without
ceasing.
Note some lessons we learn about prayer.
Paul regularly prayed for other Christians, and we should do the
same. Furthermore, he was willing to tell them that he prayed for them.
He began nearly all his letters by telling people of his prayers for them.
See Romans 1:8,9; 1 Corinthians 1:4; Ephesians 1:15,16; etc. It is helpful
(not bragging) to tell others we pray for them. This encourages them and
sets a good example.

Paul prayed unceasingly. This simply means that he never gave up
on the value of prayer. He knew it was God’s will that he continue in
prayer, so he remained steadfast in it. He allowed nothing to keep him
from praying. See 1 Thessalonians 5:17. We should do the same. How
diligent are we in prayer? Do we easily allow distractions to keep us from
prayer?
Further, Paul prayed night and day. He did not pray just on the first
day of the week or when meeting with Christians. He did not pray just
on special occasions or in special times of need. Prayer was a regular
daily practice.
Paul’s good conscience
Paul affirmed that he had served God in good conscience from the
time of his forefathers. He had been very devout as a Jew before his con-
version. Even though he was not a Christian, he served God without vi-
olating his conscience. See Acts 23:1 and 26:9 where he affirmed the
same thing.
Conscience is that faculty of the mind by which one knows within
himself whether he is doing what he believes to be right. When he does
what he believes he ought to do, his conscience approves. When he does
what he believes to be wrong, his conscience disapproves and makes him
feel guilty.
Observe that Paul affirmed this to be true for his whole life includ-
ing the days before his conversion. In Acts 26:9 he claimed that he had
believed he really ought to persecute the church. As a Jew, he did not
believe Jesus was God’s son. He persecuted Christians not realizing they
had the truth, but his conscience did not bother him. Nevertheless, ac-
cording to God’s word he was in error and later realized he had been the
chief of sinners (1 Timothy 1:12-16).
People – even religious people – need to realize that it is possible to
act in all good conscience and yet be wrong because our beliefs are
wrong. People often say, “Just let your conscience be your guide.” True,
we should not knowingly violate our conscience. But one can follow his
conscience and still be wrong if his beliefs are wrong.
Conscience simply tells us whether we are doing what we believe
to be right. If our beliefs are wrong, our conscience may feel fine even
though we are in error. We must first train our consciences according to
God’s word. Then if we follow our consciences, we will truly be right.
We also learn that, in becoming a Christian, Paul did not reject the
truth as he had learned from his forefathers in the Jewish religion. Con-
trary to those Jews who believed Paul had deserted the religion of his
youth, he often affirmed that the gospel simply fulfilled the Old Testa-
ment. See Acts 24:14-16; Romans 4:12; 9:31-33; 10:1-5; 2 Corinthians
11:22; Philippians 3:5.
“Conscience” () – “…a. the consciousness of anything …
b. the soul as distinguishing between what is morally good and bad,

prompting to do the former and shun the latter, commending the one,
condemning the other; conscience…” – Thayer.
Paul’s desire to see Timothy
Paul strongly desired to see Timothy. He anticipated the joy such a
visit might bring. He remembered a time when Timothy had shed tears
with Paul or on Paul’s behalf. We are not told when this happened or
why. There may have been several times when tears were appropriate.
Christians love and care for one another. Working together for God
forms a bond that ties us in love. When problems threaten other brothers
in Christ, we “weep with them that weep” (Romans 12:15). We ought not
to think that serving God involves only outward deeds without inward
emotions. We become emotionally involved in one another’s lives.
Note also the value of remembering or reminiscing about good
times in the past. This is especially helpful in times of trouble and per-
haps near life’s end as in Paul’s circumstances.
Note 4:9 which would imply that, for Paul and Timothy to be able
to have a visit, Timothy would have to go to Paul. Paul was not able to go
to Timothy.
1:5,6 – A proper faith: Paul remembered the unfeigned faith

in Timothy which had first dwelt in his grandmother Lois
and his mother Eunice. For that reason he reminded
Timothy to stir up the gift of God that was in him through
the laying on of Paul’s hands.
The genuine faith possessed by Timothy and his family
Paul also remembered Timothy’s genuine (unfeigned) faith. Faith
must be sincere (RSV, NASB), not feigned (KJV, ASV). One cannot
please God with pretense, especially not with pretended faith. We must
really, genuinely believe from our hearts (Romans 10:9,10).
Some people put up a false front of believing perhaps to please fam-
ily or friends. Others may doubt the Bible or God’s existence, but just to
play it safe they profess an outward form of service. In all such cases,

God knows our hearts and will not accept a feigned faith. Furthermore,
circumstances will surely come that test that faith, and only those with
genuine faith will remain firm.
This same genuine faith had first been present in Timothy’s grand-
mother Lois and his mother Eunice. Then Timothy also came to share it.
Timothy’s father was an unbelieving Gentile, but his mother was a Jew-
ess (Acts 16:1). Apparently, she and her mother came to believe in Jesus
because of Paul’s preaching, then Timothy also came to believe. From
the time of his childhood, Timothy had learned the Scriptures (2 Timo-
thy 3:15).
Genuine faith is not the result of simply accepting what one’s par-
ents believed. Faith must be a personal conviction based on God’s word
(Romans 10:17). It cannot be inherited. Each individual must consider
the evidence and make a personal choice (2 Corinthians 5:10; Mark
16:15,16; Acts 2:38; Matthew 10:34-37). This is one reason infant bap-
tism is unacceptable. One cannot be baptized based on someone else’s
faith.
On the other hand, some children reject nearly everything their par-
ents believed just because their parents believed it. This is simply an act
of rebellion and is just as foolish as believing whatever their parents be-
lieved. The chances are slim that our parents are true Christians (Mat-
thew 7:13,14), but someone’s parents must be right!
Timothy proves that children of Christians can accept the truth and
become faithful, dedicated Christians. “Second-generation Christians”
do not need to be negligent and indifferent as though they “inherited
their religion.”
Note also that Christians can raise good children. This is possible to
do. See Proverbs 22:6; Ephesians 6:4; Deuteronomy 6:4-9; etc. It can
even be done when one has a companion who is not a faithful Christian.
But it is more difficult in such a case, so one should not deliberately
choose such a situation. Such circumstances occur, however, when one
parent is converted to Christ and the other refuses to obey.
Furthermore, we see here the value of the work done by Christian
women. Timothy was taught religiously by his mother and grandmother,
not by his father. It is easy for people both in and out of the church to
think that women have relatively unimportant roles because they are
subject to men and are not permitted to lead men in the church.
But here is an example of the great work that women can do in rais-
ing godly children. Imagine being the mother who raises a young man
who becomes a Christian and gospel preacher like Timothy!
For other verses about the necessity of faith, see Hebrews 10:39;
11:1,4-8,17,30; Romans 1:16; 4:19-21; 5:1,2; 10:9,10,13-17; Galatians 5:6;
2 Corinthians 5:7; James 2:14-26; John 1:12; 3:15-18; 8:24; 20:30,31;
Mark 16:15,16.

Timothy’s gift
See our notes on 1 Timothy 4:14.
Timothy had some spiritual gift, though we are not told specifically
what gift it was or when he received it. Since he was an evangelist, his
gift likely aided him in preaching the word.
It was possible for those who had gifts to misuse or neglect them
rather than use them to benefit others as God intended (1 Corinthians
14). So Paul here admonishes Timothy to stir up his gift to make sure he
used it diligently. We do not have spiritual gifts today, but we do have
various abilities. We too must take care to use them for the Lord, not
neglect them (Matthew 25:14-30).
Timothy’s gift was given to him by the laying on of Paul’s hands (2
Timothy 1:6). Spiritual gifts were imparted only in one of two ways. One
was Holy Spirit baptism, the only recorded instances being that of the
apostles on Pentecost and Cornelius’ household. The other means was
laying on of apostles’ hands, which was Timothy’s case (Acts 8:14ff; 19:1-
7; etc.).
But it was customary to lay hands on people for various purposes,
including blessing them to do some work (Acts 13:1-4). Apparently when
Paul laid hands on Timothy, the elders did so too (1 Timothy 4:14). The
spiritual gift was bestowed or given to Timothy “through” (NKJV, MLV,
ASV, NASB, NRSV) or “by” (KJV) the laying on of Paul’s hands.
The elders laid their hands on Timothy at the same time, so the gift
was given “with” (but not “through” or “by”) the laying on of their hands.
The act of the elders may have encouraged Timothy to teach diligently
using the gift for God’s glory. But the gift was actually imparted through
laying on of the hands of the apostle Paul.
Knowing the fate before him, Paul encouraged Timothy to be strong
and use the means God had given him to teach the word to others. No
matter what problems befell Paul, Timothy should remain faithful.

1:7,8 – A proper spirit: God did not give us a spirit of
fearfulness, but a spirit of power and love and a sound
mind. So do not be ashamed of the testimony of the Lord
nor of Paul, because he was a prisoner. But suffer
hardship with the gospel according to the power of God.
Paul then describes the attitude (“spirit”) we ought to have in God’s
service, especially in teaching the gospel. If Timothy had the faith that
Paul believed he possessed, and if he was to use his gift properly, then
he would need to speak out without shame even if it led to persecution
(verse 8). So, verse 7 appears to be a transition into the discussion of
suffering for Christ, beginning in verse 8.
Not a spirit of fear
Timothy would face trouble as he opposed error. Speaking out
against the sins of others often leads to opposition and persecution. In
such cases, fear may tempt us to be weak, to compromise, or even to for-
sake the truth altogether. We need to resist these temptations and com-
mit ourselves to stand for truth.
“Fear” (KJV, NKJV, ESV) here refers especially to “cowardice”
(MLV, NRSV) or “timidity” (NASB) that hinders us from standing for
truth (see definitions below). It leads us to be ashamed to speak up (see
verse 8). This does not mean we are guilty of sin any time we feel fearful.
Paul openly admitted that he did have such feelings (1 Corinthians 2:3).
Emotions cannot be removed simply by the choice of the mind, but
they can be controlled so that they do not lead us to do wrong. The error
is if we let these emotions keep us from doing or saying what is right
(Revelation 21:8).
What we need is the boldness that led the early Christians to speak
out for truth, even when they faced opposition and persecution. This
boldness comes from a strong, committed faith that Christ’s will is right
and that we are responsible to serve Him with love and gratitude for all
He has done for us (Acts 4:13,29,31; 9:27; 13:46; 14:3; 19:8; 26:26;
5:41,42; Ephesians 6:19).
For other passages about courage vs. fear see Joshua 1:6-9; 1 Chron-
icles 28:20; 2 Chronicles 32:7; Psalms 31:24; 138:3; Acts 4:13,29; 9:29;
1 Corinthians 16:13; Philippians 1:14; 1 Thessalonians 2:2; Psalm
56:4,11; 118:6; Proverbs 29:25; Daniel 3:16-18; Matthew 10:26-31; Luke
:24,25; Hebrews 2:14,15; 13:6; 1 Peter 3:13,14; Acts 20:23,24; 18:9; Ro-
mans 8:35-39; John 14:1,27; Revelation 2:10; Isaiah 8:13; 41:10-14;
51:12; Jeremiah 1:8; Ezekiel 3:9.
“Fear” () – “… lack of mental or moral strength, cowardice…”
“…timidity, fearfulness, cowardice … used always in a bad sense…”

Power
In contrast to fear, we need a spirit of “power” or strength. This
power comes from using the armor given to us according to God’s word
(Ephesians 6:10-18; Romans 1:16). By this power we can overcome our
fears and do God’s will despite opposition.
There is no excuse for falling away nor for being barren or weak. We
can have the courage to stand up for the truth. God has provided the
armor by which we can stand against all the wiles of the devil. See Ephe-
sians 6:10-18; 3:10-21; Philippians 4:13; 1 Corinthians 10:13.
For other passages about strength in the lives of God’s servants, see
Joshua 1:6-9; 10:25; 1 Chronicles 22:13; 28:20; 2 Chronicles 32:7;
Psalms 71:3; Proverbs 14:26; 1 Corinthians 16:13; 2 Corinthians 12:10;
Ephesians 6:10; Philippians 4:13; Colossians 1:11; 2 Timothy 2:1.
“Power” () – “…1 potential for functioning in some
way, power, might, strength, force, capability … 2 ability to carry
out someth., ability, capability … 3 a deed that exhibits ability to
function powerfully, deed of power, miracle, wonder … 4 someth.
that serves as an adjunct of power, resource…” – Bauer-Danker-
Arndt-Gingrich.
“…strength, ability, power … a. universally, inherent power, power
residing in a thing by virtue of its nature, or which a person or thing ex-
erts and puts forth… c. moral power and excellence of soul…” – Grimm-
Wilke-Thayer.
Love
A spirit of love will also help us be strong in a time of opposition.
Our obedience to God must always be motivated by love. When we lack
strength, we need to examine our love and faith. See John 14:15,21-
24,31; Romans 13:8-10; Galatians 5:6; Hebrews 10:24; 1 John 2:3-6,15-
17; 5:2,3; 2 John 5,6; Revelation 3:19.
Furthermore, love must guide our boldness. We must speak out of
genuine concern for God, His will, and the souls of others. Power and
boldness do not equate to cruelty, rudeness, or disrespect. Love and
power will, however, lead us to rebuke false doctrine so that others might
see the error and turn from it.
Sound mind
This is translated “sound mind” (NKJV, KJV) “discipline” (ASV,
NASB) and “self-control” (ESV), “self discipline” (MLV, NRSV), and
“sound judgment” (HCSB).
This word uniquely combines several concepts. It describes the
clear, sober thinking one must do to exercise proper control or discipline
over one’s thoughts, deeds, and words. It includes the clear judgment
that leads us to watch diligently for every temptation. When temptation
arises, we practice the self-control necessary to do right regardless of the
circumstances. See 1 Peter 4:7.

“Sound mind” () – “… 1 in non-biblical Gk. with act.
force … the teaching of prudence, advice, improvement … 2 exercise of
prudence, moderation, self-discipline, prudence …” – Bauer-Danker-
Arndt-Gingrich.
1. an admonishing or calling to soundness of mind, to moderation
and self-control … 2. self-control, moderation…” – Grimm-Wilke-
Thayer.
1:8-18 – Suffering without Shame
Do not be ashamed.
Verse 7 (“therefore”) introduced the thoughts of verse 8. Not only
should Timothy not be fearful (verse 7), but he also should not be
ashamed either of the gospel or of Paul.
Paul was in prison. Such circumstances would make it easy for Tim-
othy to be ashamed of him. Who would want to be associated with a pris-
oner? Those who defended Paul might be in danger of receiving the same
fate. Apparently many other Christians from Asia were ashamed of Paul
(see verses 15,16).
Timothy should also not be ashamed of the gospel. He knew that
Paul was in prison for having boldly preached the gospel. The same could
happen to Timothy if he preached the same way. Such danger would
make many ashamed to speak out. But we must never be ashamed.
See verses 12,16; Mark 8:38; Romans 1:16.
Share in suffering hardship for the gospel.
Instead of being ashamed, we should be willing to suffer for the gos-
pel, if necessary. Suffering for the gospel tends to make us ashamed. Paul
expressly warns in 3:12 that all who live godly shall suffer persecution.
Hardship for the gospel takes many forms. Extreme forms may in-
clude imprisonment, physical harm, or even death. But more commonly
it may include ridicule, alienation from friends and loved ones, legal ac-
tions, financial pressures such as loss of job or income, etc. Christians
will endure such hardship, but it is not easy.
When hardships occur such as Paul and Timothy faced, many be-
come ashamed of the gospel and of those who proclaim it. Yet we are
often ashamed when we face far less trying hardships. We may fear
speaking out because friends may make fun of us. We do not want to be
viewed as strange or unusual. We do not want to have to tell other people
they are wrong.
As a result we may keep quiet, compromise, or even deny what we
know to be true. We may criticize, complain, or at least fail to support
and encourage those who do stand for the truth.
All this constitutes the spirit of fearfulness and shame that Paul here
rebukes. Instead of this, we should be willing to suffer for the cause of
Christ.

For other passages about suffering for the cause of the gospel, see
2:3,9; 4:5; Matthew 5:10-12; 13:21; Mark 10:30; John 15:19,20; 16:1-
4,33; Acts 9:16; 14:22; Romans 5:3; 8:17-39; 1 Corinthians 4:9; 2 Corin-
thians 1:4-10; 4:17; 7:4; 2 Timothy 3:12; Hebrews 10:32-36; 1 Peter 2:19-
23; 3:14-18; 4:1,15-19; 5:10.
1:9-11 – Saved by a holy calling: God saved us and called us

with a holy calling, not according to our works, but
according to His own purpose and grace given us in
Christ Jesus before times eternal. But now it has been
revealed by the appearing of Jesus who abolished death
and brought life and immaturity to light through the
gospel. Paul preached this message.
Paul now begins to give reasons why we should not be fearful and
ashamed but should be willing to suffer for the gospel.
God has saved us.
Salvation from sin is one major reason we should not be ashamed
of the gospel but should be willing to suffer for it. God called us by the
gospel (2 Thessalonians 2:14), which is the power of God to salvation
(compare verse 8 to Romans 1:16). As a result, we have been forgiven of
sins though we did not deserve such forgiveness. Surely this ought to
lead us to be unashamed but willing to suffer. Look at what God has done
for us!
This salvation was not granted on the basis or the grounds that we
had earned it by our own righteous deeds. Rather, the grounds on which
we are saved are the purpose and grace of God. If one views our human
deeds without the grace of God, we are all doomed to eternal punishment
because we are sinners (Romans 6:23). By our works alone we deserve
punishment, and no number of good deeds done later can make up for
the sins of the past. See Ephesians 2:8,9.
The only way anyone could be saved strictly according to his own
works would be to live a whole life without sinning. But we all commit
sins (Romans 3:23; 1 John 1:8,10). Having sinned, we ought to be pun-
ished. There is no way our deeds can ever then earn salvation without
the grace of God and the death of Jesus. Therefore, we could never be

saved by a system of works like the Old Testament which defined guilt
but could not of itself give lasting forgiveness (Hebrews 10:1-4).
God’s grace in Christ, however, made it possible for people who
have sinned to be saved based on grace or unmerited favor. Because of
God’s grace toward us, He sent His Son to die as our sacrifice. We can be
forgiven and saved only through His blood.
None of this, however, denies that there are things we must do or
conditions we must obey to receive this forgiveness. Paul is not here say-
ing we can be saved by “faith alone” without obedience to the gospel con-
ditions of forgiveness. The point here is simply that, having been sinners,
nothing we could do ourselves could ever earn salvation. Nor could it
ever result in salvation had God not determined by His grace to offer us
forgiveness.
Note that the passage says that we are saved by God’s purpose and
grace. God’s grace operates according to God’s purpose or will, and that
purpose is revealed in the gospel. The gospel teaches that salvation is
based on grace, not on our sinless perfection. But it also shows that we
must turn from sin and become obedient to receive God’s forgiveness.
Salvation according to God’s purpose requires people to obey to be saved
by grace.
God purposed our salvation from eternity. The death of Jesus was
not an unexpected change in that plan as taught by premillennialists, but
was part of God’s plan from the very beginning. We should appreciate
that throughout history God has been working to bring about this plan
for our salvation.
Other passages about God’s grace include Acts 15:7-11; 20:24,32;
Romans 4:4-7; 5:1,2; 2 Corinthians 9:8; Ephesians 1:5-11; 2:5-10; 1 Tim-
othy 1:13-16; Titus 2:11-14; 3:3-7; Hebrews 2:9; Psalm 119:132; 1 Peter
5:10; Romans 3:23,24; Matthew 9:27; 2 Corinthians 1:3,4; Exodus 34:6;
Psalm 103:8; Romans 9:15; Hebrews 4:16.
Other passages that teach obedience is necessary to receive for-
giveness include Matthew 7:21-27; 22:36-39; John 14:15,21-24; Acts
10:34,35; Romans 2:6-10; 6:17,18; Hebrews 5:9; 10:39; 11:8,30; Gala-
tians 5:6; 2 Thessalonians 1:8,9; James 2:14-26; 1 Peter 1:22,23; 1 John
5:3; 2:3-6.
Salvation now revealed in Christ
Even before times eternal, before the world began, God had pur-
posed and planned our salvation through Christ. However, this plan was
not made manifest or revealed to people until “now”: i.e., the first cen-
tury in which Paul lived. It was revealed through Christ.
As Jesus lived, died, and arose, and as the gospel was preached, peo-
ple learned for the first time God’s plan for our salvation. This plan was
in God’s mind from eternity, and God had worked throughout the Old
Testament gradually arranging and preparing for it.

Even angels desired to know what the plan was, but it was not fully
revealed until Jesus had come, taught His message, died, and sent the
Holy Spirit to reveal the gospel through the inspired apostles. See also
Ephesians 3:3-5; Romans 16:25,26; 1 Peter 1:10-12.
Death abolished life and brought immortality to light by
the gospel.
When He died on the cross and then arose from the grave, Jesus
overcame death. He defeated it once and for all (Hebrews 2:14,15). His
resurrection proves that we will all be raised, and when we are raised we
will be immortal (1 Corinthians 15). We will receive eternal life and will
never die again. So, Jesus abolished death and brought life and immo-
rality to light.
In doing this, Jesus also overcame spiritual death, making possible
our forgiveness from sin and our eternal spiritual life. So Jesus overcame
spiritual death and brought spiritual life to light. This message has been
revealed or brought to light through the gospel.
Surely all this is abundant reason why we should be willing to suffer
for the gospel and not be ashamed.
“Immortality” () – “…the state of not being subject to de-
cay/dissolution/interruption, incorruptibility, immortality…”– Bauer-
Paul was a preacher, apostle, and teacher of this gospel.
This was the position to which Paul had been appointed (see also
Acts 9:15,16; 1 Timothy 2:7; 1:11,12; Ephesians 3:8). He was especially a
teacher to the Gentiles. He had claimed apostleship in verse 1 (see notes
there). What a blessing to be called to preach this great message and
even to be an apostle for it. How could Paul do less than be willing to
suffer for the gospel he had been privileged to preach?
We may not be apostles, but we too can preach and teach this great
message. We should appreciate that privilege and be willing to suffer for
it.

1:12,13 – Paul also suffered, but was not ashamed; for he
knew the One in whom he believed and was persuaded
that He is able to guard what Paul had committed to him
against that day. Hold the pattern of sound words from
inspired men in faith and love in Christ.
Having described the salvation we have through the gospel (verses
9-11), Paul concludes that “for this reason” he was suffering and yet was
not ashamed. This ties back to verse 8, where Paul urged Timothy not to
be ashamed but to be willing to suffer.
Salvation is one important reason to be willing to so suffer. Timothy
ought also to be willing to suffer and not be ashamed for the same rea-
sons that Paul was willing to do so. The same is true of us. When we begin
to be ashamed and unwilling to suffer, we need to think of the great
things God has done for us.
Paul then proceeds to give another reason we should be willing to
suffer and not be ashamed.
Paul knew the One in whom he believed.
This appears to refer to Christ though it could mean God in general.
Paul believed in Christ to the point that he knew Christ. He knew what
Christ is like and he had a personal relationship with Him. Christ had
appeared to Him and revealed His will to Paul.
Christ will not personally appear to us, but we can know what He is
like through the message preached by Paul and other inspired men. We
can likewise know His will for our lives, even as Paul knew Christ’s will
for his life. And we can have a personal relationship with Him by study-
ing His will and receiving forgiveness through Him.
Here is another reason we should be willing to suffer for Christ. Ul-
timately, we should stand up for Him because of who He is. When we
know what He is like and we know what He has done for us and we per-
sonally are His servants, how can we be ashamed and unwilling to suffer
for Him who suffered so for us?
Ultimately, our service to God must depend upon who God is. We
serve because of His great character and His great works. Why serve God
if He was weak and powerless, fickle and even immoral, like the idols
that the heathen worship? A deep understanding and appreciation for
who God is will motivate us to serve Him faithfully.
He will reward us on the last day.
Paul said he was persuaded that Christ would keep what Paul had
committed to him until that day. The day here surely refers to Judgment
and man’s eternal rewards.
What had Paul committed till that day? He had laid up his treasure
in heaven (see Matthew 6:19-24; 1 Timothy 6:17-19). He had given his
entire life to God’s service. He had lived as a servant to Him.

Likewise, the life of service that we live lays up for us a reward in
heaven by God’s grace. We are not seeking worldly wealth or fame or
pleasure as a reward in this life. We are committing our lives toward a
reward after this life.
Paul was confident, as we should be, that Christ would properly
keep the assurance of that life he had lived and the commitment he had
made. He will not forget our service, but will surely reward us for it. Such
confidence that He truly will reward us ought to motivate us to be willing
to suffer and not be ashamed. See 2 Peter 2:9; 2 Timothy 2:19.
So, here is another reason to serve faithfully and not be ashamed:
we will be rewarded at the Judgment. Too many times we are troubled
and worried about the possibility that we may lose our eternal reward
even after we have spent a lifetime in service to God. We cannot earn our
salvation, but we must trust God to do what is right.
It is surely possible for us to turn from our faithfulness and be lost.
However, if we have diligently sought to serve God, He will not lightly
cast us away. He will remember what we have committed to Him and
will act in love and mercy to give us the opportunity to be saved.
Hold fast the pattern of sound words.
Knowing the salvation we have through Christ, knowing what He is
like, and knowing He has an eternal reward for us, should motivate Tim-
othy to hold fast the pattern of sound words. And we should do the same.
We should not be ashamed and should not forsake the truth. We should
not compromise but hold it fast. This requires us to teach and preach it.
This message was delivered to Timothy (and to us) by the teaching
of Paul and other inspired men. So, sound or healthful words are those
that come from Christ through inspired men (compare 3:14; Titus 1:9).
We must hold that pattern in faith and love in Jesus. Some try to
use faith and love as excuses to ignore the pattern! They claim we can be
saved by “faith alone” without obedience, or that so long as we have
“love” in our hearts God will save us without obedience. Here Paul
teaches the opposite. He teaches that true faith and love will lead us to
hold the pattern of sound words.
Note that the gospel is a “pattern” (Romans 6:17). “Pattern” (KJV,
ASV, ESV, MEV, MLV, HCSB) is also translated “standard” (NASB,
NRSV), or “form” (KJV).
Some tell us that there is no pattern, but we can all decide for our-
selves what is right or wrong. They tell us not to rebuke the practices of
others, so long as they are sincerely trying to serve Christ. But God says
there is a way He requires us to serve Him, and He forbids us to accept
or follow or teach other ways. We must hold to this pattern and not let
go of it.
Paul has repeatedly stated this throughout 1 Timothy and now into
2 Timothy. See also 1 Timothy 1:3-11,19,20; 3:9; 4:1-5,7; 6:3-5,20,21; 2
Timothy 4:3; Titus 1:9,13; 2:1,2,8.

“Pattern” () – “…a pattern a as a model prototype … b
as a basis for behavioral comparison standard …” – Bauer-Danker-
Arndt-Gingrich.
“a. an outline, sketch, brief and summary exposition … b. an exam-
ple, pattern…” Grimm-Wilke-Thayer.
1:14,15 – Timothy should guard the good thing that was
committed to him through the Holy Spirit that dwells in
us. Timothy knew that all who are in Asia had turned
away from Paul, of whom are Phygelus and
Hermogenes.
Keep what was committed to you.
Paul had just admonished Timothy to hold to the pattern of sound
words Paul had taught him. He here further warns him to keep the good
thing committed to him. Clearly this refers to the gospel and simply con-
tinues the thought of verse 13 (compare 1 Timothy 6:20,21).
Paul had said that he had committed his future reward into the
hands of Christ, and he was sure that Christ would guard or keep it so
Paul would receive the reward Christ had promised (verse 12). Now just
two verses later he says that Christ through Paul had likewise committed
something precious into Timothy’s hands. Just as Christ is true to the
trust we have placed in Him, so we should be true to the trust He has
placed in us.
This message is a stewardship that must be held and used in trust
according to the purpose of Him who entrusted it to us. Compare this to
other stewardship passages in Scripture (1 Corinthians 4:1,2; Matthew
25:14-30). We must guard what He has entrusted to us and must not let
go of it. Do not give it up regardless of hardship or persecution.
The Holy Spirit does dwell in us as we obey the word (see 1 Corin-
thians 6:19,20; etc.). This refers to the fellowship we have with Him as
we serve God according to the message the Spirit revealed. The Spirit
revealed the message. Now He instructs us through the written word and
warns us to keep or guard it.
Some had turned away from Paul.
One reason Paul was concerned about Timothy’s faithfulness was
the fact that many had turned away from him. Paul was in prison, and
many were unwilling to stand by him. He says “all in Asia” had done so
including Phygellus and Hermogenes. Nothing else is revealed in the
gospel about these men. Paul later mentions others who no longer were
with him, though these may not have been people from Asia (4:10,11,16).
Surely Paul does not here mean that every single Christian living in
Asia had somehow betrayed him. Timothy was in Asia and so apparently
was Onesiphorus (verse 16; 4:19). Surely most of them simply had no
occasion to stand for or against him one way or the other.

I suspect that Paul here refers to people who, like Onesiphorus
(verses 16-18) were from Asia and were visiting in Rome. They could
have come to his aid as Onesiphorus had done, but they were ashamed
to do so. All from Asia, who had the opportunity to come to his aid and
who should have been expected to do so, had failed to do so.
Surely we can feel deeply like Paul. He had stood firmly for the
truth, yet he was now suffering at the hands of open enemies. This is bad
enough in itself. Yet it would hurt so much more when those who were
supposed to be friends and Christians would turn against him. They
owed so much to Christ and to Paul for the work he had done in preach-
ing and leading them to salvation. Yet they were afraid and ashamed be-
cause he had been imprisoned.
No wonder Paul sought to encourage Timothy to be faithful and not
be ashamed of him. He had already stated that he wanted to see Timothy,
which could only happen if Timothy would come to him (verse 4). He did
not want Timothy to be ashamed of him as these others had been. Fur-
thermore, his admonitions and encouragement should help Timothy to
remain faithful in the face of persecution.
1:16-18 – Paul sought God’s mercy on the house of
Onesiphorus because he often refreshed Paul and was
not ashamed of Paul’s chain. When he was in Rome, he
diligently sought and found Paul. He also ministered to
Paul at Ephesus.
There was one man from Asia, however, who had been an exception
to the conduct of the others. This was Onesiphorus (compare 4:19). He
was not ashamed of the fact Paul was a prisoner. When he visited in
Rome, he went out of his way to diligently search for Paul till he found
him. Then he ministered to Paul (he “often refreshed” him). He had done
likewise at Ephesus when Paul had been there.
This would take great courage, knowing Paul was a prisoner. Many
others had been afraid or ashamed to do likewise. So Paul hoped God
would remember Onesiphorus for his kind deeds and would reward him
in the judgment by granting him mercy.
Nothing here requires or even remotely implies authority for pray-
ing for the eternal destiny of those who have died. The passage nowhere
states or implies that Onesiphorus was dead (contrary to the unfounded
assumptions of some). Nor is Paul’s statement necessarily a prayer but
simply a statement of his hope or wish on behalf of one who had granted
him a great favor. Other passages show clearly that we will be judged for
the things done in this life; so nothing that occurs after death can change
our eternal destiny (see 2 Corinthians 5:10; Luke 16:26).
We too should be concerned to help those in prison, especially those
who are there undeservedly because they stood for the truth. See Mat-
thew 25:31-46.

2 Timothy 2
Chapter 2 – Teaching God’s Word

with Labor and Hardship
Teaching God’s Word with Labor and Hardship

Labor and hardship to teach others
Suffering for the Lord
Using God’s word properly and avoiding error
2:1-7 – Labor and Hardship to Teach Others

2:1,2 – Timothy should be strong in the grace in Christ Jesus.
The things he had heard from Paul among many
witnesses he should commit to faithful men who would
be able to teach others also.
Strength in hardship
Paul here asks for Timothy to be strong in the grace that is in Christ
Jesus. He again calls Timothy his child or son (compare 1:2). Then he
begins a discussion of Timothy’s responsibilities in preaching, much like
he did in the first letter to Timothy.
The instructions emphasize Timothy’s need to be strong despite
persecution and hardship. Just as Paul was suffering, so Timothy would
suffer. Facing impending death, Paul wanted to encourage Timothy to
be strong despite persecution.
Note that the strength we need comes from God. The power is His
might, provided by His grace. Grace does not mean there is nothing for
people to do, but God’s grace provides what we need to succeed in His
work. God often promises to provide His people with strength, power,
and might. See Philippians 4:13; 1 Corinthians 10:13; 2 Corinthians 9:8-
10; 12:9,10; Romans 8:31ff.

Passing on the gospel message
Paul explains that Timothy was responsible to pass on the message
that he had received from Paul in the presence of many witnesses. Tim-
othy should commit this message to faithful men, who would then in
turn be able to teach others also.
Gospel teaching is a “commitment.” This message has been placed
in our trust with the responsibility of passing the message to others. This
describes God’s plan for His message to go to everyone throughout the
earth:
Observe that the message should be committed to those who are

faithful so they may in turn learn to teach others also. Far too often
congregations place people in teaching roles before those people show
evidence that they are faithful. People are allowed to teach Bible classes
or even preach in church assemblies when their own lives are not what
they should be.
Great harm can occur when people are placed in teaching roles even
though they set a bad example regarding attendance, moral conduct,
family life, or other areas of service to God. We should teach such people
to correct their lives before they begin trying to teach others.
All members, however, should be expected to become faithful. They
should then be taught that faithfulness includes the responsibility to be-
come teachers and pass the message on. It is like a great chain in which
every link must connect to another link, except in this case the goal is for
each link to connect to several or many links. If any link fails to do its
job, the message fails to continue.
Note that this is one of many passages in the New Testament that
shows that every Christian should become a teacher of God’s word. Paul
says that “faithful men,” when they receive the message, will be able to
teach others. The issue is not ability or race or gender, but simply faith-
fulness. A faithful disciple will learn how to teach others.
Ability and gender may affect how much teaching a person does and
whether one teaches publicly or privately. A new convert may not be able

to teach others right away. It takes time to develop the necessary
knowledge (Hebrews 5:12-14). But one who is faithful will eventually
learn to teach others. It follows that those who do not learn to teach are
not faithful.
The most effective means for spreading the message is word of
mouth. As people speak to their friends and acquaintances, and they, in
turn, speak to their friends and acquaintances, the message can go
around the world in relatively little time as it did in the first century. If
we are not spreading it that way today, what does that say about the
“faithfulness” of God’s people?
For other passages about the need for all to be teachers see Acts
8:1,4; Galatians 6:1; 2 Timothy 2:2,24-26; Hebrews 3:12-14; 5:12-14;
10:24; James 5:19,20; 1 Peter 3:15.
2:3,4 – Suffer hardship with Paul as a good soldier of Jesus
Christ. No soldier entangles himself in the affairs of life
so he may please the one who enrolled him as a soldier.
Beginning in verse 3, Paul lists several illustrations to help us un-
derstand various aspects of a preacher’s work. The illustrations apply to
Christians in general but especially to our work in teaching others. (Note
that, as shown in verse 2, all of us should be teachers to the extent we are
able.)
The Christian/preacher as a soldier
Paul compares Timothy to a soldier. Many other passages compare
our work as Christians to soldiers fighting a war. However, the war is
spiritual.
Here are some similarities between war and serving God:
1. We have an enemy: Satan and the forces of evil.
2. The enemy will destroy us (spiritually) if possible.
3. We have weapons with which we fight (Ephesians 6:10-18; 2 Co-
rinthians 10:4,5).
4. This warfare requires us to be willing to stand in opposition to
error.
In this passage, Paul describes other similarities.
For other passages about Christians as soldiers at war, compare 1
Timothy 1:18; 6:12; 2 Corinthians 10:4,5; 2 Timothy 2:3,4; 4:7; Ephe-
sians 6:10-18.
Soldiers must suffer hardship.
Paul repeatedly discusses suffering in this book probably, as already
mentioned, because he himself was suffering and he expected others to
do likewise. See 1:8,12.
He here says suffering is a common consequence of preaching the
gospel, just as it is for soldiers in battle. War is difficult. Soldiers will face
hardship, danger from the enemy, and perhaps hunger and disease. De-
scriptions of warfare often speak about the horrible conditions soldiers

must face. Yet they must not let this hinder them from doing their job as
soldiers.
The same is true for Christians as we teach the word (verse 2). We
will face opposition that requires sacrifice and hardship for us as it did
for Jesus, His apostles, and the first-century Christians. We too must be
willing to suffer if we war for Christ. And we must not let problems hin-
der us from doing our job.
A soldier must not entangle himself in the affairs of this
life.
A soldier has a job to do. He has been called to serve under a com-
mander for the good of his country. He must not become so involved in
other affairs that he neglects his duties as a soldier. So, he restricts out-
side affairs because he seeks to please the one who called him as a sol-
dier.
Imagine a soldier who becomes so involved in business, recreation,
pleasure, or traveling that he is unwilling to go when he is called to fight.
Or he may fight half-heartedly because he is more concerned about other
things. He may even desert the ranks to return to his real concerns.
Christians must take care that this does not happen to us, especially re-
garding our work of teaching and preaching.
This is a lesson in priorities. Many passages teach that Christians
should put God and His will first in their lives. We must remember our
main goals and purposes. Like a soldier, we must not allow the affairs of
this life to hinder us from accomplishing the duty our Captain assigns
us.
See also Matthew 6:19-33; 10:34-39; 16:24-27; Romans 12:1,2;
John 6:27,63; Luke 12:15-21; 1 Timothy 4:8; 6:6-19; 2 Corinthians 4:16-
18; Philippians 3:7,8.
2:5-7 – If a man contends in the games, he is not crowned
unless he has contended lawfully. The farmer who labors
must be the first to partake of the fruits. The Lord should
give us an understanding of these teachings.
The Christian/preacher as an athlete
Athletes serve as another illustration of our work as Christians, es-
pecially in teaching. Many other passages use athletic contests as illus-
trations. See 1 Corinthians 9:24ff; Hebrews 12:1; 2 Timothy 4:7; Gala-
tians 2:2.
One who competes in athletic contests cannot be declared a true
winner unless he competes according to the rules. All sports and athletic
contests have rules. If an athlete breaks the rules, even if he appears to
come out ahead at the end, he will be disqualified for the violation.
I once read about a boat race in which twelve boats crossed the fin-
ish line. But the first boat to cross had inadvertently gone off the course,

and the next ten boats all followed the first boat. All eleven were disqual-
ified! The last boat to cross the finish line had stayed on the course and
was declared the winner.
So, if Christians wish to receive the reward God offers, we must fol-
low the rules revealed in His will. And if teachers wish to succeed in lead-
ing souls to Christ, we must accurately teach them the rules they must
follow to please Him. We cannot save souls by changing the rules.
Here is another passage clearly showing that service to God is
guided by Divine rules, pattern, or law. We will not be rewarded if we do
not follow the rules. People who deny that the New Testament is a pat-
tern or set of rules have completely misunderstood the gospel. See notes
on 1:13.
Some preachers think they can encourage people to be saved by be-
ing lenient and not insisting that people must practice exactly what the
Bible says. So, they lower the standard of God’s word regarding salvation
or worship or the family or church organization and work. They may sin-
cerely think they are helping people be saved.
And indeed, we should not make demands that are not in the rules
of the game. But we do just as great a disservice when we fail to tell peo-
ple the real rules of the game, so we let them compete without following
the rules. Such people will fail to win the reward. So wherein have we
helped them?
The role of a Bible teacher is neither to make up the rules nor to
overlook the rules. He must make sure every contestant knows the rules!
We need especially to remember this in times of suffering and hardship
when people are opposing our stand for the truth. We may be tempted
then to change the rules to please people or avoid opposition. But if we
do, we have solved nothing, but have only made things worse. Neither
we nor our hearers will be saved.
“Lawfully” () – “…pert. to being in accordance with normal
procedure, in accordance with rule(s)/law…” – Bauer-Danker-Arndt-
Gingrich.
The Christian/preacher as a farmer.
The next illustration is a farmer. Many other passages use crop
growing to illustrate Bible truths. The gospel is compared to seed – 1
Peter 1:23. Teaching the gospel to others is compared to planting the
seed in the hearts of others.
The nature of the heart will determine how well it receives the seed
so it grows and produces fruit (see the parable of the sower in Matthew
13). Preachers and teachers plant and water, but God gives the increase
– 1 Corinthians 3:6.
Paul says the farmer who labors over the crop should be the first
one to partake of the harvest. 1 Corinthians 9:7,11 uses this illustration
to teach that preachers have a right to be financially supported. See also
1 Timothy 5:17,18.

However, nothing in the context here indicates that Paul is referring
primarily to financial support. The lesson is simply that, just as the
farmer deserves a reward for his work, so the work of Christians – espe-
cially the work of teaching – has its rewards. Financial support is not the
greatest reward for teaching God’s word, and many teachers do not re-
ceive any financial reward.
Teachers are rewarded with the sense of satisfaction in knowing
they have pleased their Master and they have helped others know how
to please Him. If the students are obedient, teachers have the assurance
that they have helped souls be saved. And ultimately the greatest reward
for teaching is eternal life.
This illustration should help Timothy and us, especially in times
when teaching involves suffering and hardship. We must remember why
we are teaching. We are not doing it for glory, fame, or the praises of
men. We are doing it to save souls: our souls and the souls of our hearers
(1 Timothy 4:16). We must not let hardships prevent us from doing the
work, for if we do, neither we nor our hearers will be saved.
Paul then adds that Timothy should consider the things Paul is
teaching. As he considers them, the Lord will give him understanding.
The word of the Lord is powerful and able to give understanding to those
who consider it carefully. God’s power works through His word (Romans
1:16; Hebrews 4:12,13; Ephesians 6:17). But we must study and consider
the message to receive the benefit. It does not come apart from the mes-
sage.
We need to consider these words carefully, even as Timothy did.
2:8-13 – Suffering for the Lord
2:8-10 – Remember Jesus Christ, risen from the dead, of the
seed of David, according to the gospel, for which Paul
suffered hardship unto bonds like a criminal, but the
word of God is not bound. Paul endured all things for the
sake of the elect that they may obtain salvation in Christ
with eternal glory.
Remember Jesus and His resurrection.
Paul admonishes Timothy to remember Jesus, who was of the seed
of David, and the fact that He was raised from the dead as taught in the
gospel. This should encourage Timothy both to do his work of preaching
(verses 1-7) and to be willing to suffer (verses 9-13).
Instead of despairing when we suffer, we should consider why it
happens. We are suffering for Christ who suffered for us. He was the seed
of David – the rightful King of God’s people – yet His own people killed
Him. Why should we expect better treatment than He received?
But Jesus did not remain dead. He arose from the dead, as taught
in the gospel that Paul preached. See Romans 1:4; 10:9,10; 6:4-13; 1 Co-
rinthians 6:14; 15:1-26; Luke 24:44-46; John 20:24-31; Acts 2:23-36;

17:30,31; 1 Thessalonians 4:13-18; 1 Peter 1:3,4; 3:21; 2 Corinthians 5:15;
Ephesians 1:19,20; Colossians 2:12,13.
If we believe the message of the gospel, then we should know that
resurrection is also before us, and following that comes eternal rewards
(verse 10). Jesus’ suffering did not defeat Him; He was ultimately victo-
rious. Nor will we be defeated if we are faithful. We might suffer now,
but ultimately we will be raised and rewarded.
Jesus’ resurrection proves our ultimate reward. This should give
great encouragement and motivation to continue teaching. We should
remind ourselves of this when we are discouraged by suffering.
Notice the clear statement that Jesus was of the seed of David. This
is significant because it means He was the rightful heir to the throne of
David. The New Testament repeatedly teaches that Jesus is now on Da-
vid’s throne (see Acts 2).
Paul suffered as an evildoer.
Jesus had been crucified as though He were a common criminal. Yet
He was innocent and was ultimately victorious. So Paul was also treated
as though he had done wrong. He was in chains when he wrote this.
People might think this proved Paul was an evildoer, and even some
Christians would be ashamed of him for it (1:8,16). But he was not guilty
of a crime any more than Jesus had been. And he too would be ultimately
victorious. Timothy should remember this and not be ashamed of Paul,
and he should remember it when he himself would have to suffer.
The word of God is not chained.
Persecution cannot stop the gospel. Men may chain the messengers,
but they cannot chain the message. The persecution and death of Jesus
did not stop the spread of the message but encouraged it. The same has
often been true of persecution against Christians.
The gospel is God’s power (Romans 1:16). It will live and abide for-
ever (1 Peter 1:23-25). No one can destroy it or defeat its power to save
men from sin. Persecution may hinder certain individuals from choosing
to accept it, but nothing can ultimately destroy the message or remove
its power. Many people have tried to destroy God’s word, burned copies,
and forbade people to read it, but it still goes forth.
Suffer so the elect may obtain salvation.
Paul was willing to continue to stand for truth, despite imprison-
ment and hardship, because he knew the message would lead some to
obtain salvation. We should continue to preach and obey the truth, even
if we suffer, so that we can please God and be saved.
But we also teach for the benefit of others. They need to hear the
gospel since they cannot be saved without it. If we allow suffering to si-
lence our preaching, some will be lost without the opportunity to hear
the message. We dare not cease preaching the truth.

The elect are those whom God chooses to save, but this choice is
conditional. God chooses to save those who have the kind of heart that
will lead them to accept the gospel and obey it. Paul was suffering so that
these people could be saved.
Regarding God’s election according to grace, see our notes on 2
Timothy 1:9,10. See also 1 Peter 1:2; 2 Thessalonians 2:13-15; Romans
8:28-30,33; Ephesians 1:4-11; 1 Thessalonians 1:4; Colossians 3:12.
Note that salvation is found in Christ and includes eternal glory. All
other spiritual blessings are also “in Christ.” This refers to the fellowship
we have with Christ because He has forgiven our sins and made us His
people. In that relationship we have, not only salvation, but the privilege
of prayer and worship, the hope of eternal life, and assurance that we
have a proper relationship with God.
Men need salvation. For them to have it, we need to keep preaching
it, despite hardship and suffering.
See John 15:1-10; Acts 4:12; Ephesians 1:3,7; 2:12-17; Romans
6:6,11; 8:1,39; 2 Corinthians 5:17; 2 Timothy 2:1,10; Galatians 5:4; 1
John 5:11,12.
2:11-13 – If we died with Jesus, we shall also live with Him. If
we endure, we shall also reign with Him; but if we deny
Him, He will also deny us. If we are faithless, He remains
faithful because He cannot deny Himself.
If we suffer for Christ, we will be eternally rewarded.
Here is another of the “faithful” or trustworthy sayings of 1 and 2
Timothy. We can be sure that all the New Testament says is true, but this
is Paul’s way of emphasizing the importance of this lesson. People who
die with Christ will live with Him. If they endure suffering for Him, they
will reign with Him.
We die with Christ in several ways. First, in baptism we must die to
sin in likeness to Jesus’ death (Romans 6:3ff). This involves putting to
death the old man of sin by receiving forgiveness of our sins so we are
cleansed from them. Then we must separate ourselves from the practice
of sin. We must crucify self as Jesus died (Galatians 2:20; Colossians
3:5ff; Matthew 5:24-26).
But the context here refers to suffering persecution, so the death
here seems to refer to suffering even to the point of death for the cause
of Christ. Paul was about to do this. He was confident that this would
lead to eternal life with Christ.
Timothy and all of us should realize that we too will suffer and
maybe even die for Christ. We should be willing to do so, knowing the
reward that follows. We will live forever with Him. Those who suffer will-
ingly need great motivation to be willing to suffer. They need hope to
sustain them through hardship. Disciples of Jesus Christ have the very

greatest hope and the very greatest motivation. We hope for eternal life
when this life is over.
Notice that our reward will be to live with Him. But where will He
live in eternity? The answer is that He will live in heaven. It follows that
our reward will also be living with Him in heaven. So here is another
passage that confirms that the reward of the righteous is eternal life in
heaven.
Likewise, even though we may not physically die in persecution, still
suffering leads to eternal reward in that we will reign with Christ in eter-
nity. We will receive glory, honor, and exaltation. This ought to encour-
age us to continue doing right, even when persecuted.
Regarding reigning with Him, see Luke 22:29,30; Matthew 19:28;
Romans 5:17; 8:17; Revelation 3:21; 4:4; 11:16; 20:4.
Regarding the reward of the righteous, see Matthew 5:10-12; 25:46;
2 Corinthians 4:16-5:8; 1 Thessalonians 4:17; 5:9,10; 1 Peter 1:3,4; Phi-
lippians 3:20; Revelation 21:3-5; 22:3,4; Romans 2:5-11; Luke 16:19-31;
1 John 5:11,12.
If we deny Christ, He will deny us.
On the other hand, some will deny Christ in a time of persecution.
They are unwilling to pay the price of suffering, so they fail to stand up
for Him. It is likewise a faithful saying that He will deny those people.
Some may deny Jesus by openly disavowing him as Peter did. But
there are other ways to deny Jesus. If we fail to speak out for the truth,
or if we allow ourselves to be led into sin, this amounts to denial. Many
claim to believe and even to be obedient, but by their works they deny
Him (see Titus 1:16; see also 1 Samuel 15).
Some want God’s promises of blessings to be true, but they want His
promises of punishment to fail. They want to excuse their unfaithfulness
because they claim to have faced such difficult suffering and temptation
that they could not endure. They think God will surely overlook their sin
due to circumstances. But God says He will deny us. See Matthew 10:33;
7:21-23.
Is this fair of God to punish us for failure, when faithfulness would
be so hard? Consider all that Christ suffered for us. How can we now be
justified, if we are unwilling to suffer far fewer hardships for Him? And
remember that God has promised that no hardship or suffering will be
so great that we cannot remain faithful, but there is always a way of es-
cape to endure it – 1 Corinthians 10:13.
He remains faithful to Himself, even if we are unfaithful.
Our unfaithfulness will result in our being denied, but it does not in
any way weaken the truth of the gospel. Christ cannot deny Himself. This
may seem obvious, but it is fundamental to the nature of God. God is
absolutely holy and righteous. He never does wrong, no matter how
many people do wrong toward Him.

When people do wrong to us, we may be led to respond by doing
wrong. We may turn on them and mistreat them or sin toward them. Or
we may lose our faith in God. But people’s rejection of God never causes
Him to doubt Himself or show such weaknesses. He always knows what
is right and always remains true to it, no matter how men act. Despite
His suffering at the crucifixion, Jesus never denied who He was.
People sometimes seem to think that, if they deny a teaching found
in God’s word, somehow that makes the message untrue. Some even
make the foolish claim that truth is whatever you believe it to be. If you
do not believe a thing to be true, then for you it is not true. They do not
view truth as absolute. So, when they conclude a thing is not true, they
think they will not have to face it again.
All people need to realize that God is the source of absolute truth,
and what He says about a thing is true, regardless of who does or does
not believe it. His natural integrity and righteousness demand that He
must reward people who do right and punish people who do evil. Even if
people deny that God will reward us for our lives, this does not change
the reality of it. We will someday all face judgment for our own lives.
So our unfaithfulness will not change the reality of the truth of God’s
word. It will only lead to our own condemnation.
2:14-26 – Using God’s Word Properly and Avoiding Error
2:14,15 – Remind and charge people not to dispute about

words that do no good but only ruin the hearers. Be
diligent to present yourself approved to God as a
workman that does not need to be ashamed, handling
rightly the word of truth.
Paul’s instruction in this letter is not intended to benefit Timothy
alone. Timothy was also to teach the message to others and remind them
to follow it. So the message also is for us.

Note that we need to be reminded of things we have already heard.
Preachers are not responsible just to present new ideas we have not
heard before. We also need repetition of known truths, to impress them
in our memory (2 Peter 1:12,13; 3:1,2).
Avoiding strife over unprofitable words
Then Paul specifically repeats a charge that is made numerous times
in 1 and 2 Timothy and Titus. It is a charge to avoid striving over words
that do not profit but ruin those who give heed to them. This refers to
speculation and false teachings and doctrines of men. See 1 Timothy 1:3-
11,18-20; 4:1-7; 6:4ff,20,21; 2 Timothy 2:16,23; 4:2-4; Titus 1:14; 3:9;
etc.
This does not mean there is never any profit in discussing points of
disagreement. But some ideas should not be discussed to the point of
strife because they are not necessary to salvation. Perhaps they simply
are not revealed in Scripture, or they simply are matters of insignificant
speculation (Romans 14).
Worse yet – and more likely the problem referred to here – are false
doctrines. The verse says they ruin the hearers. They cause people who
listen to them to go into error. These are words that do not profit but
ruin the hearers because they lead to condemnation. These we need to
oppose, but we should never strive in defense of them. See further notes
on verses 16-18.
Before pressing an issue to the point of contention and strife, we
should ask:
(1) Can I prove this position to be true by the Scriptures?
(2) Do people need to accept this view to please God?
(3) Will pressing this view at this time result in good (profit, edifi-
cation) or harm to those who hear?
(4) Is there danger that this view, if not true, will lead to condem-
nation?
Handling properly the word of truth
To be sure we are preaching truth and not error, we must be diligent
to handle God’s word rightly.
“Study” (KJV) is translated “be diligent” or “give diligence” (NKJV,
ASV, NASB, MLV) or “do your best” (ESV, NRSV). The expression does
not primarily refer to reading books, etc. It refers to applying diligent
effort to achieve a goal. But in the context, the goal requires handling
God’s word rightly, and that, in turn, does require reading, meditating,
etc.
We need to present ourselves approved in God’s presence as work-
ers that need not be ashamed. There is work that God wants us to do to
have His approval, but we must follow His rules (verse 5). This requires
us to know the rules. We must know what God requires of us if we are to
avoid being ashamed in His presence. Note that God does expect work

from His people, and we must do that work diligently to have His ap-
proval. That work includes teaching the word.
Often people, in and out of the church, claim to be approved of God
when they really ought to be ashamed before Him. They are not working
properly because they do not know the word. This results in teaching
error, useless speculations (verse 14), failure to stand for truth, etc. Too
often Jesus’ disciples fail to teach the truth or practice truth because they
cannot distinguish truth from error. They ought to be ashamed.
“Rightly dividing” (KJV, NKJV) is translated “handling aright”
(ASV) or “handling accurately” (NASB), or “rightly handling” (ESV), or
“rightly explaining” (NRSV). This is not just a matter of distinguishing
Old Testament practices and teaching from the New Testament, though
this would be included. But all aspects of God’s word must be used
properly, so we can preach and practice truth and oppose error.
Faithful teachers of God’s word must know how to handle aright or
teach properly the correct meaning of the word.
“Be diligent” () – “…1 to proceed quickly, hurry, hasten
… 2 to speed up a process, expedite w. acc. … 3 to be especially conscien-
tious in discharging an obligation, be zealous/eager, take pains, make
every effort, be conscientious…” – Bauer-Danker-Arndt-Gingrich.
“Rightly dividing” () – “…‘cut a path in a straight
direction’ or ‘cut a road across country (that is forested or other-
wise difficult to pass through) in a straight direction’, so that the
traveler may go directly to his destination … Then ὀρθοτομεῖν τὸν
λόγον τῆς ἀληθείας would prob. mean guide the word of truth
along a straight path (like a road that goes straight to its goal),
without being turned aside by wordy debates or impious talk 2 Ti
2:15. For such other mngs. sas teach the word aright, expound (it)
soundly, shape rightly, and preach fearlessly…” – Bauer-Danker-
Arndt-Gingrich.
“1. to cut straight: … to cut straight ways, i.e. to proceed by
straight paths, hold a straight course, equivalent to to do right …2.
dropping the idea of cutting, to make straight and smooth; … to
handle aright … i.e. to teach the truth correctly and directly, 2 Tim-
othy 2:15 …” – Grimm-Wilke-Thayer.
2:16-18 – Shun empty babbling for it will lead to further
ungodliness, and such talk will spread like gangrene.
Among whom are Hymenaeus and Philetus who have
gone astray from the truth saying the resurrection is
already past, thus overthrowing the faith of some.
Shun profane and idle babblings
To avoid unprofitable strife (verse 14), one must know and handle
God’s word rightly (verse 15). One must also avoid profane and idle bab-
blings because they lead to more ungodliness. This same expression is

used in 1 Timothy 6:20 (see notes there). See also the notes and other
passages cited on verse 14 above.
Here we learn more about the kind of teaching we should avoid.
“Profane” (NKJV, KJV, ASV, NRSV, MLV) is also translated “worldly”
(NASB) or “irreverent” (ESV). It refers to that which fails to properly re-
spect God and His revealed truth (see 1 Timothy 1:9).
Such words are also called “idle babblings” (NKJV) or “vain bab-
blings (KJV)” or “empty chatter” (NASB) or simply “babblings” / “bab-
ble” (ASV, ESV) or “chatter” (NRSV).
Paul further explains that he is discussing teaching that leads to un-
godliness. He is not referring simply to idle statements about innocuous
subjects such as the weather, sports, etc. Nor is he even discussing spir-
itual beliefs that may not completely harmonize with Scripture but have
no effect on a person’s relationship to God or eternal salvation (Romans
14). He is discussing teaching that harms the spirituality or service peo-
ple render to God.
This could refer to teachings that may lead people to fail to practice
the good works God’s word requires, or it could involve advocating reli-
gious practices God never authorized, or it could involve teaching that
says certain practices are essential to salvation though God never made
them so. All such teaching constitutes babblings that are empty in that
they do not contain the truth and they show disrespect for God’s word
and they lead to ungodliness.
“Profane” () – “…1 pert. to being accessible to every-
one and therefore devoid of real significance, pointless, worthless
… foolish tales, such as are told by elderly women 1 Ti 4:7 … point-
less and empty talk, frivolous talk (cp. 3 Macc 4:16) 6:20; 2 Ti
2:16. … 2 of pers. … pert. to being worldly as opp. to having an
interest in transcendent matters, totally worldly…” – Bauer-
“Idle babblings” () – “…talk that has no value, chatter,
empty talk … profane chatter…” – Bauer-Danker-Arndt-Gingrich.
Such teachings spread like gangrene or cancer.
Cancer and gangrene are diseases that begin in one part of the body
but, if not effectively treated, they will progressively spread to other parts
of the body, causing increasing damage to the surrounding members.
The same is true of many spiritual beliefs.
It is bad enough that people hold views that harm their relationship
with God and eternal salvation, but many such errors are easily spread
to others. Those who hold such views, attempt to persuade other people
to accept their views. So, like cancer, these views spread through the
body, killing more and more members.
This is why such errors are especially dangerous. They do not re-
main isolated. Like leaven, they spread through the lump (1 Corinthians
5:6-8). They must be cured or cut off to spare the other members. Cancer

and gangrene may be treated; but if they continue to spread and cannot
be cured, then the diseased member must be amputated to spare the rest
of the body. So we must treat erring members.
This seems to me to especially be the sense in which Paul says to
“shun” or not strive about these doctrines (compare verse 14). They are
clearly error. The longer you allow them to continue in the body, the
more damage they may do. We must refute them and eliminate the in-
fluence of the doctrine by eliminating those who spread it from among
the number.
See also 1 Corinthians 5; 2 Thessalonians 3:6,14,15; Matthew 18:15-
17; Titus 3:10,11; Romans 16:17,18; 1 Timothy 1:3-11,19,20; 2 Corinthians
2:6-11; 2 John 9-11; Hebrews 12:15; 1 Corinthians 15:33.
The example of Hymenaeus and Philetus
Paul then names two men who illustrate the kind of teaching to
which he refers. 1 Timothy 1:20 also mentioned Hymenaeus, where Paul
used him as an example of one who made shipwreck of the faith. There
he said he delivered this man to Satan so he might learn not to blas-
pheme (see notes there). Philetus is mentioned nowhere else.
We then learn more about the kind of teaching Paul is discussing. It
involves people erring concerning the truth and it overthrows the faith
of some. Clearly, these are serious, soul-damning doctrines being dis-
cussed. These are not just idle speculations that affect no one’s eternal
destiny.
Paul then states specifically what these men taught. They said the
resurrection was already past. This must refer to the prophesied resur-
rection from the dead of men in general. It could not refer to the resur-
rection of Jesus from the dead, since that was past already.
Further detail regarding the doctrine is not given. Specifically, we
are not told the basis on which such men would teach such a thing. Pre-
sumably, Timothy knew exactly what was being taught.
Such a view would have all the same harmful effects that Paul de-
scribed in 1 Corinthians 15. There he dealt with some who said there was
no resurrection at all. Here he deals with men who said there was a res-
urrection but it had already occurred. If no resurrection lies ahead, then
why should we today live for God? What reward is there if we will not be
raised after we die?
A similar doctrine is taught today by those who hold the AD 70 doc-
trine that claims Jesus returned in 70 AD and all prophecies regarding
His return were fulfilled at the destruction of Jerusalem. Those who hold
this view teach that the resurrection has already occurred. This would be
one example of the false teaching to which Paul here refers.
Note that examples like this show that it is clearly necessary at times
to name specific individuals and identify them as being in error. This
should not be done lightly and surely not maliciously. However, Paul has
just said that the teachings of such people spread like gangrene or cancer

and overthrow the faith of some. The result causes people to shipwreck
their faith and stand condemned. People need to be warned about the
danger of such false teachers.
Other passages about the resurrection include Acts 24:15; Luke
20:27-39; John 6:40-45; 5:21-29; 1 Corinthians 15:12-58; 6:14; 2 Corin-
thians 4:14; 1 Thessalonians 4:13-18.
2:19-21 – God’s firm foundation stands, having this seal, that
the Lord knows those who are His, and let everyone who
names the Lord’s name depart from evil. In a great house
there are vessels, not just gold and silver, but also wood
and earth, some to honor and some to dishonor. If a man
cleanses himself from these things, he will be a vessel for
honor, sanctified and useful to the Master, prepared for
every good work.
The Lord knows those who are His.

Despite the existence of error and profane babblings, such as Paul
has just described, God’s foundation is so solid that it continues to stand.
It has this seal: God knows those who are His. So, if we name His name,
we need to depart from iniquity.
Exactly what is the “solid foundation of God” to which Paul refers?
Other passages refer to the foundation of the church as Christ Himself
or the fact that He is the Christ (compare 1 Corinthians 3:11; Matthew
16:16-18; 1 Peter 2:5-8; etc.). This may fit since verse 20 refers to a house
which is the church.
Paul’s statement here may also refer to truth in general, including
the truth about Christ. Jesus said that those who hear and obey His say-
ings are like a man building his house on a rock (a sure foundation) –
Matthew 7:24-27.
So God’s teachings, especially His promises, stand solid and sure,
leading to a sure reward. This contrasts with the errors Paul has been

describing that lead to loss of faith. So, the Lord knows the people who
are His, because they are the ones who are following His word. Compare
John 10:27,28.
God is faithful and keeps His promises. We can be sure that He will
give us the proper reward if we are righteous and faithful (1:11-13; 2:11-
13). Regardless of how others treat us or what hardships we suffer, re-
gardless of what errors people around us advocate, we can be sure about
God’s promises to reward us.
No one can cause us to be lost. We can trust God’s promise to re-
ward us. We need not be shaken from that faith to follow other teachings
or to be so weakened by suffering that we turn from the truth.
People in error, unless they repent, will invariably claim they are
right and those who oppose their teachings are the ones in error. Often
other people join in criticizing those who speak truth. This may discour-
age our stand for truth. But remember, God knows those who are His.
Regardless of what people say about us, God knows and will reward
faithfulness.
To name the name of Christ may involve several things. Jesus’ name
stands for His authority (Acts 4:7-10). To name His name requires us to
acknowledge His authority and submit to it. We do this when we confess
Jesus as our Lord (Romans 10:9,10). When we commit ourselves to fol-
lowing Jesus and obeying His authority, we begin to wear His name: we
are “Christians” (Acts 11:26).
If we then claim to belong to Christ and wear His name, we must
live faithfully. We must avoid sin and error. If others fall into error, rest
assured that we can be rewarded, but we must not go into iniquity. If we
do, we will receive the same reward as they will. So those who name the
name of Christ must depart from iniquity.
Vessels in a great house
Paul continues to tell Timothy of things concerning which he should
remind God’s people (verse 14).
In a great house are all kinds of vessels made of various substances
(gold, silver, wood, or clay). Some of these are honorable and some dis-
honorable. The honorable ones are the ones that are suitable for the mas-
ter of the house by being useful for good works.
This is an illustration. The items in any house vary in their value
and usefulness to the owner. Some are vessels that please the owner, so
he considers them to be valuable. He praises them and cares for them as
valued treasures (honorable).
But in the same house may be found other items of little or no value
with which the owner is not pleased and does not value or treasure.
These may be kept for a while; but if they cannot be made to serve a use-
ful purpose, they will be thrown away.

The same is true of people in God’s house or church. God considers
some people to be honorable, pleasing, and praiseworthy. They are use-
ful in His service. Others in the church are like Hymenaeus and Philetus.
So we should be sure we are among the honorable vessels, not the dis-
honorable vessels. The fact they exist does not justify us in becoming like
them.
God’s sense of values does not always agree with that of people. We
may value vessels for their appearance or beauty or the sense of prestige
they give us. But God values vessels according to their usefulness in ac-
complishing good works. In the church, some may value members who
are wealthy, powerful, or hold authority or leadership positions. God val-
ues those who serve usefully regardless of whether people appreciate
them.
Compare this to 1 Corinthians 3:10-15, where Paul showed that
God’s house has in it gold, silver, gems, wood, hay, and stubble. Some
will be eventually burned up, but others will survive. The point in that
passage is that the one who taught these people will still be saved if he is
faithful.
However, Paul’s lesson here in 2 Timothy 2 is different. He teaches
that we have the power to determine which kind of vessel we are, so we
should make sure we are the honorable ones. Nevertheless, 1 Corinthi-
ans does confirm the idea that God’s house has both valuable and value-
less objects. Those that lack value will not last but will be destroyed.
This seems to follow from verse 19, where Paul said those who wear
the Lord’s name must depart from unrighteousness. If we belong to Him
(like the objects in His house), then we need to have the kind of character
that makes us useful to Him. Following error and false doctrine, as dis-
cussed in the context, will lead to displeasing Him. We please Him only
by departing from iniquity. This idea then continues in verse 21.
Vessels must purge themselves to be useful to the master.
Paul then says that, to be one of the honorable vessels, a man must
purge himself from the latter. The latter what? It would include avoiding
iniquity (verse 19) and the influence of the dishonorable vessels he had
just mentioned. If so, it would involve refusing to fellowship those in er-
ror.
In any case, the passage surely includes purging oneself from the
errors being described in context. One must not partake of the profane
babblings and unprofitable strifes (verses 14,16). He must not follow
those who, like Hymenaeus and Philetus, err concerning truth (verses
17,18). He must depart from unrighteousness (verse 19), and he must
flee youthful lusts (verses 22ff).
If one so purifies himself, he will be an honorable vessel, sanctified
(holy, set apart for special purposes), suitable for the master’s use, pre-
pared for all good works. Note that this implies that a dishonorable ves-
sel is not sanctified and not fit for the master’s use. So, ultimately the

master will not find them acceptable. This helps explain what he means
by “honorable” versus “dishonorable.”
Note also that the illustration here takes a rather strange twist. A
physical vessel has no power to determine what kind of vessel it will be.
It cannot change its nature from wood to silver, or from dishonorable to
honorable. It cannot purge itself of anything.
A person, however, does have the power to make such changes. He
can purge himself. He can therefore determine whether he is honorable
or dishonorable, fit for the master’s use, etc. This would contradict the
doctrine of Calvinistic predestination. It shows man does have the free
will power to choose what kind of person he will be.
Note also that one must purge himself from evil to be useful to ac-
complish good. Sometimes people think they can continue to do some
evil and still be pleasing. They may even think the good they do makes
up for the evil. But this is not how God views it. The truth is that the evil
contaminates the good and keeps it from being truly effective. To be fit
for the Master’s use and prepared for good works, we must purge evil
from ourselves.
And finally note that we should be prepared for every good work,
not just some, a few, or even many of them. Christians should seek to
excel in every possible way to be useful to their Master.
2:22,23 – Flee youthful lusts and follow after righteousness,
faith, love, and peace along with those who call on the
Lord from a pure heart. But refuse foolish and senseless
controversies, knowing they produce quarrels.
Flee youthful lusts
Purging oneself to be an honorable vessel fit for the Master’s use
requires fleeing from youthful lusts.
To flee a thing implies to completely avoid it (compare 1 Timothy
6:11). Stay away from its very presence. Have nothing to do with it. We
view Satan as a wild, roaring lion (1 Peter 5:8). So, we should view his
temptations as so dangerous that we do not play with them but simply
avoid them.
This is how Timothy should handle youthful lusts. Lusts are desires,
usually in a bad sense. They are strong attractions to things in which we
might naturally want to participate. But in this case, we should not only
refuse to participate, but we should avoid the temptation.
Youthful lusts refer to desires that are especially dangerous to those
who are young. Sin is sin at any age, but some problems are more com-
mon to people at certain ages. Paul discusses the lusts of youth here be-
cause he is talking to a young man who would be more likely than older
people to face such problems. An example of one who fled youthful lusts
would be Joseph in Genesis 39.

Lusts that often tempt youth would include sexual immorality,
drugs, drinking, wild parties, profanity, immoral jokes and entertain-
ment, pride, materialism, rebellion against authority, trust in human
wisdom, etc. All these are sinful at any age, but they generally begin in
youth. If one can resist them when he is young, he will find himself less
likely to succumb to them later in life.
“Flee” () – “…to flee, i.e. a. to flee away, seek safety by flight
… b. metaph. to flee (to shun or avoid by flight) something abhorrent,
esp. vices … c. to be saved by flight, to escape safe out of danger … d.
poetically, to flee away i.q. vanish …” – Grimm-Wilke-Thayer.
“Lust” () – “1. a great desire for someth., desire, longing,
craving … 2. a desire for someth. forbidden or simply inordinate, crav-
ing, lust…” – Bauer-Danker-Arndt-Gingrich.
Pursue righteousness, faith, love, and peace with those
who call on the Lord out of a pure heart.
Having told what negative things we should avoid, the message, as
God’s word often does, tells the positive qualities that we ought to pur-
sue. Note again 1 Timothy 6:11 similarly contrasts what we should flee
with what we should pursue. Even as we run away from dangers (like
fleeing a wild animal), we should also run after the desirable qualities
God requires us to pursue.
Most of these terms have been discussed in 1 Timothy 4:12 or 6:11
(see those verses for definitions of the terms).
Righteousness
This refers to a right standing before God: justification. Matthew
6:33 instructs us to put this first in life above material interests. Right-
eousness is that which God calls us to practice as defined in His word. It
is that which is necessary to be acceptable to God. None of us practice it
perfectly, which is why we need forgiveness. As a result, we are “justi-
fied” or declared righteous when our guilt is removed by Jesus’ death.
Faith
This refers to a genuine trust in God that moves us to let Him rule
and guide our lives even when difficult things are required of us. We may
not understand why things happen as they do, but we must have faith
enough to trust God and continue to serve Him.
Faith comes by studying God’s word (Romans 10:17). At one point
when I was young, it struck me that I was studying harder for my school
subjects than I was studying my Bible. Some young people let school ac-
tivities and homework keep them from church classes and meetings.
Such practices weaken faith and show wrong priorities.
We need the faith to withstand ridicule without participating in sin,
faith to defend the truth when people attack it, faith to urge others to
obey the gospel, and especially we need faith that leads us to become
Christians and live faithfully.
Love

Our attitude toward others should show goodwill and genuine con-
cern for their wellbeing. Whether in word, deed, or thought, we should
always be motivated by what is best for others (Matthew 22:39; 1 Corin-
thians 13:1-7; 1 John 3:16-18).
Peace
This refers to peace with God because we have the right relationship
with Him. Obedience to God’s instructions leads to peace between God
and man. Our sins alienated us from Him. When we obey His gospel and
receive His mercy, our sins are forgiven and we have peace with Him.
Peace also requires us to pursue harmonious relationships with
other people according to God’s word. God wants peace and goodwill be-
tween his children, just as a good father wants his family to have har-
mony. Ungodly attitudes destroy this peace.
This does not, of course, mean we should compromise truth to
achieve peace. We are “first pure, then peaceable” (James 3:17). This is
not “peace at any price.” Jesus and early Christians endured alienation
from others because of their uncompromising stand for truth. They
would have peace with others only when they could do so without com-
promising truth or leading to spiritual harm. We should do the same in
our search for peace (see Matthew 5:9; Romans 12:18).
The phrase “with those who call on the Lord out of a pure heart”
might modify the whole list of qualities, showing that all who truly call
on God should pursue all these qualities. Or it might modify just “peace,”
showing that we have peace with others who serve God faithfully (but
will have conflict with those who disobey Him). Both ideas would be
true.
Note that God accepts us only if we call on Him from a pure heart
(compare the importance of genuine faith in 1:5). God cares about the
condition of our hearts. Our motives matter. We cannot please him with
impure hearts, even if our outward actions appear acceptable.
Paul also emphasized the importance of a pure heart in 1 Timothy
1:5 (compare 1:19).
“Peace” () – “…peace, i.e. 1. a state of national tran-
quility; exemption from the rage and havoc of war … 2. peace be-
tween individuals, i.e. harmony, concord … 3. … security, safety,
prosperity, felicity … 4. spec. the Messiah’s peace … 5. acc. to a
conception distinctly peculiar to Christianity, the tranquil state of
a soul assured of its salvation through Christ, and so fearing noth-
ing from God and content with its earthly lot, of whatsoever sort
that is … 6. of the blessed state of devout and upright men after
death …” – Grimm-Wilke-Thayer.

Avoid foolish and ignorant disputes knowing that they
generate strife.
Once again Paul emphasizes, as he has time and time again, that
living the pure life also requires avoiding error. Here these false teach-
ings are called “foolish and ignorant disputes” that “generate strife”
(NKJV) or “foolish and ignorant speculations” (NASB) or “stupid and
senseless controversies” (NRSV) or “foolish and non-instructive de-
bates” (MLV). See verses 14,16 and other verses cited there.
Clearly, this is a major concern to Paul. He returns to this problem
again and again as he instructs the young preachers Timothy and Titus.
This does not mean we should not oppose error. Just the opposite is true.
Verses 25,26 show that we must stand up against all that causes people
to be lost and captured by Satan.
Foolish and ignorant disputes would include defending error. We
would be foolish and ignorant if we did so, and we would cause disputes
and strife among God’s people. Most foolish and ignorant disputes occur
because people are defending error. We must avoid being responsible for
such.
This would also, however, include disputing over topics that simply
are not necessary to salvation or are not essential for us to understand.
Sometimes when we are trying to resolve matters that influence man’s
eternal destiny, someone will start a big discussion about some point
that may never be resolved and does not matter regarding salvation an-
yway. They may insist that we discuss their issue, but the result will
simply be endless strife without helping anyone be saved. Such issues
too should be avoided.
Patton points out interesting verbs Paul uses to instruct Timothy in
this section: “shun, purge, flee, avoid.” Faithful service to God requires
avoiding and eliminating from our lives sins and harmful influences.
“Foolish” () – “… foolish, stupid…” – Bauer-Danker-Arndt-
Gingrich.
“Ignorant” () – “…uninstructed, uneducated … unin-
formed speculations…” – Bauer-Danker-Arndt-Gingrich.

2:24-26 – The Lord’s servant must not quarrel but be gentle
towards all, able to teach, patient, correcting with
meekness those who are in opposition if perhaps God will
grant them repentance so they may know the truth. Then
they may come to their senses and escape the snare of the
devil, having been captured by him to do his will.
The Lord’s servant must not quarrel.
In the context this means we must not cause quarrels because we
are defending error or because we are making an issue over something
that affects no one’s salvation (see verses 14,16,23). Paul is not condemn-
ing striving against sin. He is condemning strife that occurs because we
defend error or cause trouble over things that are irrelevant to salvation.
Again, many other passages show that we should stand up for truth
and rebuke error (Revelation 3:19; Galatians 6:1,2; James 5:19,20; 1
Thessalonians 5:14; Ephesians 5:11; 2 Timothy 4:2-4 and note verses
25,26 below).
Quarreling also refers to a disposition or manner of defending one’s
view (see the next expressions discussed below). It implies a tendency to
fight, to be quarrelsome or contentious. Sometimes people become an-
gry, lose control, or say things intended to hurt others. They may say
anything they can think of to avoid admitting they are wrong, rather than
objectively seeking truth.
Or sometimes discussions degenerate to the point they simply are
not constructive. Attitudes may deteriorate such that no good is accom-
plished. No one is being edified. We simply restate repeatedly the things
we have already said, sometimes with anger.
When a confrontation reaches such a point, a mature Christian
should be willing to drop the discussion for the time being. This does not
mean they should not defend truth and never return to the subject. But

the current situation is accomplishing nothing, so they may suggest tak-
ing a break and coming back to the problem after people have had time
to cool off and consider what has been said.
It may also involve recognizing that some people simply will not ac-
cept truth until they have a major change of attitude. So we just refuse
to argue with them at all until there is evidence they may be changing
their minds. Do not cast your pearls before swine, for they will turn and
rend you (Matthew 7:6).
“Quarrel” () – “…1 to engage in physical combat, fight … 2
to engage in heated dispute, without use of weapons, fight, quarrel, dis-
pute …” – Bauer-Danker-Arndt-Gingrich.
“…to fight: properly, of armed combatants, or those who engage in
a hand-to- hand struggle …; tropically, of those who engage in a war of
words, ‘to quarrel, wrangle, dispute…’” Grimm-Wilke-Thayer.
Be gentle
Paul’s rebuke of quarreling also refers to our attitude. The terms
that follow describe how we stand for truth. We must be gentle (kind)
and patient.
“Gentle” (NKJV, KJV, ASV) is also translated “kind” (NASB, ESV)
or “mild” (MLV). It is like patience in that it refers to a helpful attitude
toward those who may be resisting what they are being taught.
In 1 Thessalonians 2:7, Paul claims he was gentle to the Thessaloni-
ans like a nursing mother nourishing her children. He was working with
spiritual newborn babes. They did not need harshness and cruelty. If
children grow older and become selfish, rebellious, and disobedient,
they need sterner measures. But with these spiritual babes, Paul showed
gentleness.
But in a sense, we need to be gentle with all people. The verse says
to be “gentle to all,” not just to some. Never should we compromise with
error (see notes above). And we may need to give stern, firm rebuke to
those who persist in resisting truth when they ought to know better. But
we should also be motivated by a kind desire to help others.
We must never allow our defense of truth to become a desire to hurt
others, to defend our position at all costs so we do not look bad or so we
can win an argument, or even to simply disregard what is best for those
in error.
We should never allow anger or frustration to lead us to say things
that are not intended for the good of the hearers no matter how wrong
they may be. Paul and Jesus and Moses were gentle teachers, but some-
times they sternly and forcefully rebuked sin because that is what the
hearers needed.
“Gentle” () – “‘mild, gentle,’ was frequently used by
Greek writers as characterizing a nurse with trying children or a
teacher with refractory scholars, or of parents toward their chil-
dren. In 1 Thessalonians 2:7, the Apostle uses it of the conduct of

himself and his fellow missionaries towards the converts at Thes-
salonica …” – Vine.
Able to teach
Note that Paul is here speaking about the Lord’s servant. That
would include elders, for whom “able to teach” is a prerequisite to their
position (the same term is used regarding elders in 1 Timothy 3:2). It
would also include evangelists like Timothy who have accepted the re-
sponsibility to spend much time teaching.
But are not all Christians servants of the Lord? Does it not follow
that all of us should learn to be able to teach God’s word, even to those
who are in error? Here is another passage that requires every Christian
to learn to teach the truth to others. Too many Christians excuse them-
selves for going year after year without developing the ability to teach
others the gospel.
See our notes and the passages listed on verse 2.
Patient
This is also translated “forbearing” (ASV, RSV) and “tolerating it
when being mistreated” (MLV). This is the only place where this Greek
word is used in Scripture. It specifically refers to patience or forbearance
when one has been wronged.
Paul has shown at length that Timothy and faithful Christians will
be persecuted and opposed in their stand for truth. But we must not re-
spond with vengeance or pride. We must not desire to hurt others or to
exalt ourselves. We must always speak for their good. This is extremely
difficult. It requires great humility. But effective teachers must learn it.
“Patient” () – “patient of ills and wrongs, forbearing” –
Grimm-Wilke-Thayer.
In humility correcting those who are in opposition
Paul is here especially describing how we teach those who oppose
the truth. This is not primarily talking about receptive people who are
open to God’s word like some people are. The reference is to those who
have been captured by Satan and are resisting our efforts to bring them
to freedom in Christ. Being patient with such folks is especially difficult.
We must correct them humbly. But the passage plainly tells us to
correct them. Nothing here says to just hush, compromise, or refuse to
speak against error. On the contrary, as in the passages listed under
verse 24 above, we must correct those who are in error.
But we do it with humility or “meekness” (ASV, KJV) or “gentle-
ness” (NASB, ESV, MEV, LEB). (This is not the word in verse 25 for “gen-
tle.”) This is the more common word for “meekness.” “Meekness” is the
opposite of pride, but especially of self-will.
A meek person is willing to submit to the will of others, first to the
will of God and then to the will of other people. First, one is meek toward

God, then he is meek toward others. This leads to subjection to God’s
will, even when men object. So, meekness is not weakness.
In fact, the strength to control one’s desires to submit rather than
cause strife, is a fundamental form of strength that many people lack. It
is much easier to selfishly insist on our own way. The meek person gives
in for the good of the group.
In this context, the application is that we must be meek when con-
fronting those who oppose truth. As described in the notes on verse 24
above, we do not seek to exalt self, but neither do we sit weakly by letting
people teach and practice error without rebuking them. Jesus, Paul, and
Moses were all meek men, yet they boldly withstood error.
See Numbers 12:3; Matthew 5:5; 11:28-30; Galatians 5:22,23; 6:1;
Ephesians 4:2,3; Colossians 3:12,13; 2 Timothy 2:24-26; Titus 3:2;
James 3:13-18; 1:21-25; 1 Peter 3:1-6.
“Meekness” () – “…the quality of not being overly im-
pressed by a sense of one's self-importance, gentleness, humility, cour-
tesy, considerateness, meekness in the older favorable sense…” – Bauer-
“Meekness” () – “…an inwrought grace of the soul;
and the exercises of it are first and chiefly towards God … It is that
temper of spirit in which we accept his dealings with us as good,
and therefore without disputing or resisting; … it is only the hum-
ble heart which is also the meek; and which, as such, does not fight
against God, and more or less struggle and contend with Him. This
meekness, however, being first of all a meekness before God, is
also such in the face of men, even of evil men, out of a sense that
these, with the insults and injuries which they may inflict, are per-
mitted and employed by Him for the chastening and purifying of
his elect.” – Trench
If God perhaps will grant them repentance, so that they
may know the truth and that they may come to their senses
These expressions clearly state the purpose for which we teach
those in error. They need to repent! We do not hide that or neglect to
teach it. They must recognize their error and change their conduct be-
cause of godly sorrow (2 Corinthians 7:10).
They do not yet know the truth or have not obeyed it. We do not
compromise the fact that they are wrong. We are convinced they are in
error, and we seek to lead them to accept the truth. Nothing about meek-
ness, patience, or gentleness should avoid the fact we believe they are
wrong and intend to tell them so. But we do it to help them, not hurt
them.
They need to come to their senses and escape the snare of the devil.
We believe they are Satan’s captives and must escape him to be saved.
There is no compromise here. But every expression shows a genuine con-
cern for the sinner. We speak to help him, not to exalt self.

Throughout the discussion, all we say and do must be directed to
help save the sinner. This is true love and compassion. Speaking out
against sin can be and must be done to help the one in error be saved.
That is the goal we seek.
Escape the snare of the devil, having been taken captive by
him to do his will.
The clear implication of this statement is that people in sin have be-
come slaves of Satan. He has captured them. They have come under Sa-
tan’s power by committing sin, doing his will. Now they are enslaved and
cannot solve that problem alone. They have no power, of themselves
alone, to escape. See Romans 6:7-23.
However, the blood of Jesus Christ can cleanse them. This sets them
free from Satan and redeems them to become servants of Jesus. To re-
ceive this freedom, they must hear the gospel and respond with faith that
leads to obedience. This is the goal of our teaching, and we must keep
that goal ever before us. We speak, not to exalt self or win arguments,
but to save souls!

2 Timothy 3
Chapters 3,4 – Continuing in the

Truth Despite Dangers
Continuing in the truth despite dangers

3:1-9 – Warnings of future dangers
3:10-4:5 – Timothy’s need to continue in the truth
3:1-9 – Warnings of Future Dangers
3:1,2 – In the last days, grievous times shall come because

men will be lovers of self, lovers of money, boastful,
haughty, arrogant, revilers, disobedient to parents,
unthankful, unholy.
Paul has been warning Timothy about the dangers of error and false
teaching. He has urged Timothy to stand for truth and avoid error. Here
he warns about specific problems. He will not be there in the future to
counsel Timothy when he faces these problems, so he leaves Timothy

these written warnings. This also gives us guidance about such prob-
lems.
Note that Paul believed that sin must be opposed. He has repeatedly
warned about the danger of falling and the need for evangelists to warn
people of this danger.
Perilous times in the last days.
The expression “last days” refers to the gospel age – compare He-
brews 1:1; Acts 2:16,17; 1 Peter 1:20. Some believe this expression refers
to the time immediately before Jesus’ second coming, yet these passages
described events in the first century as happening in “the last days.”
Others view the expression as referring to the last days of the Old
Testament age leading up to the destruction of Jerusalem. But the refer-
ences seem to include the whole gospel age: the age in which God’s last
will for man is revealed.
I do not know whether Paul is talking about a particular time in the
last days or just describing some of the many kinds of problems that
Timothy will face. “Times” is plural, so perhaps the point is that these
problems will always exist, but there will be times when they are more
common problems or more extreme than at other times.
In the last days will come “perilous times” (NKJV, KJV). Other
translations say “grievous times” (ASV, MLV), “difficult times” (NASB),
“distressing times” (NRSV). These will be times of great spiritual danger.
Christians, especially teachers, will need to be on guard. Paul then pro-
ceeds to describe many of the specific problems. Men will have these
characteristics:
Lovers of themselves
The original word here is generally translated “lovers of them-
selves.”
Jesus taught that the two greatest commands are to love God and
love our neighbor as we do ourselves (Matthew 22:36-40). All people in
a sense can rightly be concerned about their wellbeing. But many people
in these perilous times will sinfully love themselves. They will love them-
selves more than they do God and more than they do others.
This is surely one of the greatest causes of sin. People are selfish,
self-centered, instead of putting God first and loving others as self. This
sinful attitude leads to and is associated with many of the other sins in
the list.
A true disciple of Jesus must deny himself – Matthew 16:24-27. We
cannot be His disciples unless we are willing to give up everything we
possess to please Him. We must be willing to sacrifice our bodies, our
possessions, our time, and our abilities in His service. Love of self con-
tradicts every principle of devotion and commitment that the New Tes-
tament teaches.

For other similar passages see Matthew 6:19-33; 10:34-39; Romans
8:5-8; 12:1,2; John 6:27,63; Luke 12:15-21; 14:25-33; 1 Timothy 4:8; 6:6-
19; 2 Corinthians 8:5; 10:3,4; 5:14,15; 4:16-18; Colossians 3:1,2; 1 Corin-
thians 6:19,20; 15:58; 13:4,5; Galatians 2:20; Philippians 2:3,4,21.
“Lovers of themselves” – () – “…loving oneself; too intent
on one’s own interests, selfish…” –Grimm-Wilke-Thayer.
Lovers of money
The KJV translates this “covetous.” Others have “lovers of money.”
1 Timothy 6:10 warned that the love of money is the root of all kinds
of evil. Rather than being content with having our needs met, many are
minded to be rich (1 Timothy 6:6-10). They seek an abundance of this
world’s goods. They love money and the things of this world (1 John 2:15-
17).
This does not say it is a sin to be rich. Many great servants of God
were rich. The problem is that wealth becomes a temptation to trust and
pursue the wealth rather than trusting and pursuing God’s will (compare
1 Timothy 6:17-19). People can have this “mind” or desire to be rich, even
when they are poor but would like to be rich.
This love of money is the root of all kinds of evil. The root of evil is,
not the money itself, but the devotion and attachment to money. The
passage refers to greedy people. Wealth becomes more important to
them than serving God. They are willing (perhaps without realizing it) to
compromise God’s will to achieve wealth.
Greed has caused many other sins: stealing, gambling, lying, dis-
honesty in business, selfishness, lack of generosity, neglect of family, ne-
glect of God’s work, tax evasion, refusal to pay debts, failing to give to
the church as prospered, and even murder.
Many other Scriptures warn about the dangers of greed and over-
emphasis on material possessions: Matthew 6:19-33; 16:24- 27; Romans
8:5-8; 12:1,2; 2 Corinthians 8:5; 10:3,4; John 6:27,63; Luke 12:15-21;
Colossians 3:1,2; 1 John 2:15-17; Ecclesiastes 2:4-11; 5:10-12; Proverbs
15:27; etc.
“Lovers of money” () – “…fond of money, avaricious…”
Boasters
This is translated “proud” in ESV. MLV says “braggart.” All others
say “boastful” (or forms of the word).
A boaster displays his alleged achievements and good qualities so
others can honor him. It is closely related to the next term (“haughty” or
“arrogant”) in that an arrogant person wants everyone to view him as
more important than others. Some try to accomplish this by bragging or
otherwise displaying the ways they think they are better than others.
The Bible teaches that we should seek praise and glory from God
(Matthew 6:1ff). If He approves of us, what does it matter how poorly

others view us? Men have ridiculed and rejected many of the greatest
servants of God. On the other hand, if God disapproves of us, what does
it matter how great people think we are? Many of the most exalted men
on earth were spiritual failures.
See also Psalm 49:6; 52:1; Romans 1:29-32; James 4:16; 2 Peter
2:18; Jude 16; Proverbs 27:2.
“Boaster” () – “…boaster, braggart…” – Bauer-Danker-
Arndt-Gingrich.
Proud
This is translated “proud” (NKJV, KJV), “haughty” (ASV, MLV), or
“arrogant” (NASB, ESV, NRSV).
“Proud” is strongly related to “boastful.” It describes the attitude of
one who thinks he is more important than others or ought to have the
preeminence. He often looks down on others with contempt. As a result,
he often refuses to admit his errors and is determined to have his own
way. Such attitudes often lead to strife and conflict with others.
Worldly people tend to be proud. Pride is common among “lovers
of self” because proud people are selfish. They pursue their pleasures,
wealth, power, honor, beauty, and anything that pleases them or exalts
them above others. As a result, God resists and opposes them. See 1 Peter
5:5,6; Psalm 138:6; Matthew 23:12; Luke 18:9-14.
To obtain the blessings of God’s grace, men must humble them-
selves before God. They must recognize that they have been sinners who
do not deserve God’s blessings. They receive good things, not because
they are so good they deserve them, but because God is so good He offers
them to those who are unworthy. We are all totally dependent on God
for all good things. See verse 10; Job 5:11; Luke 1:52.
See also Romans 12:3-5; 1:30,32; Philippians 2:2-5; Proverbs 6:16-
19; 8:13; 11:2; 15:33; 16:5,18,19; 13:10; 18:12; 29:23; 1 John 2:15-17;
James 3:13-18; 1:21-25; 4:6,10; 1 Peter 3:1-6; 5:5,6; 1 Corinthians 13:4,5;
2 Timothy 2:24-26; Luke 14:7-11; 18:9-14; Galatians 5:22,23; 6:1; Colos-
sians 3:12,13; Numbers 12:3; Matthew 5:5; 11:28-30; Ephesians 4:2,3;
Titus 3:2.
“Proud” () – “…arrogant, haughty, proud…” – Bauer-
“…1. showing one’s self above others, overtopping, conspicu-
ous above others, pre-eminent … 2. especially in a bad sense, with
an overweening estimate of one’s means or merits, despising oth-
ers or even treating them with contempt, haughty …: Romans
1:30; 2 Timothy 3:2; … James 4:6; I Peter 5:5 … Luke 1:51…” –
Grimm-Wilke-Thayer.
Blasphemers
This is translated “blasphemers” (NKJV, KJV, MLV), “railers”
(ASV), “revilers” (NASB), “abusive” (ESV, NRSV).

This word means to speak against. What is spoken against depends
on context. In modern usage, it most commonly refers to speaking con-
temptuously or disrespectfully of God or holy things. Such blasphemy is
surely condemned in Scripture.
However, the word is also used for speaking evil of other people. It
is always wrong to speak in a way that belittles God’s greatness. Men,
however, often may properly be rebuked for their errors. Since this list
of evils later includes “slanderers,” the meaning here most likely empha-
sizes speaking disrespectfully of God and holy things.
Both blasphemy of God and reviling of men are common among
those who are lovers of self, arrogant, and boastful. They exalt them-
selves against God, failing to respect Him. And they revile others to put
them down and try to exalt themselves above others. Surely “perilous
times” have come when such practices become common.
See also 1 Timothy 1:13; Acts 26:11.
“Blasphemers” () – “…defaming, denigrating, demean-
ing…” – Bauer-Danker-Arndt-Gingrich.
“…speaking evil, slanderous, reproachful, railing, abusive…” –
Grimm-Wilke-Thayer.
Disobedient to parents
This expression is literally “disobedient to parents” and is generally
so translated. The meaning is fairly obvious. The Bible requires children
to be obedient to their parents.
We live in an age of rebellion against authority of all kinds. This is
generally associated with the other terms in the list, such as lovers of self,
proud, railers, etc. When people think primarily of themselves and the
things they want, they often are unwilling to submit to the authority of
others. When we realize the value of God’s plan and the importance of
parents’ use of authority, then we realize the need for children to submit.
See also Ephesians 6:1,4; Colossians 3:20,21; Proverbs 1:8; 6:20;
Luke 2:51; Deuteronomy 21:18-21; Romans 1:30,32.
Unthankful
This is translated “unthankful” in KJV, NKJV, ASV, and MLV, but
“ungrateful” in NASB, ESV, and NRSV. It is simply the negative of the
word for thankful. It refers to people who do not appreciate what they
receive. Here it surely applies especially to those who do not appreciate
God's blessings.
Many people seem to expect others to do things for them. God re-
peatedly rebuked Old Testament Israel for murmuring against His gifts.
Instead of appreciating all He did for them, they continually complained
because things were not better. Are we different from them? See 1 Corin-
thians 10:1-12.
This also goes along with pride, love of self, etc. Those who exalt
themselves may think they deserve better treatment than others receive

without needing to work as others do. Such attitudes alienate people
from God and from other people. And the unthankful person himself is
often unhappy. Peace and contentment require truly appreciating what
one receives (see Philippians 4:6,7).
Many verses teach the need for us to be thankful to God. See 1 Thes-
salonians 5:18; Ephesians 5:20; Colossians 2:7; 1:12-14; 2 Thessalonians
1:3,4; Matthew 15:36; Luke 17:12-18; 2 Corinthians 1:3-11; Romans 1:20-
23.
“Unthankful” () – “…ungrateful…” – Bauer-Danker-
Arndt-Gingrich.
Unholy
This word is consistently translated “unholy.” The same word is
used in 1 Timothy 1:9. So consider again the notes there.
Like the terms “blasphemer” and “unthankful,” this term refers to
people who do not show proper respect for God, His law, His name, and
holy things in general. This includes anyone who is not interested in
knowing God’s will or worse yet knows but openly refuses to obey. Such
people simply are not fully set apart (“holy” or “sanctified” to God’s ser-
vice).
Specific examples of unholy conduct would include idolatry, blas-
phemy, changing God’s laws, disobeying His laws, taking His name in
vain, and joking or speaking disrespectfully of holy things. It includes
using profane words in which things that ought to be viewed as holy are
often used as common terms of anger or even surprise or contempt.
“Unholy” () – “1 pert. to being in opposition to God or what
is sacred, unholy…” – Bauer-Danker-Arndt-Gingrich.
“…unholy, impious, wicked…” – Grimm-Wilke-Thayer.
3:3-5 – Without natural affection, unforgiving, slanderers,
without self-control, brutal, no lovers of good, traitors,
headstrong, puffed up, lovers of pleasure rather than
lovers of God; holding a form of godliness, but having
denied its power. From these also turn away.
Unloving
This is translated “without natural affection” (ASV, KJV), “un-
loving” (NKJV, NASB), “heartless” (ESV), “cold-hearted” (MLV), “hard-
hearted” (LEB), “inhuman” (NRSV). It emphasizes a lack of love for
those whom we should naturally be expected to love. This would espe-
cially include love for family members, and above all the love of parents
for children. See Romans 1:31, where the word is used in another similar
list of evil conduct.
Christians should love everyone. See Matthew 22:37-40; Luke
6:27,28,31-33; 10:25-37; 1 Corinthians 13:1-8,13. However, even people
of the world recognize we should naturally love some people. Those who
do not show even this natural love are the ones described by this word.

An obvious example of “unloving” would be parents who abuse their
children (true abuse in contrast to proper discipline). Some parents
abandon their children or give them up for others to care for. Others beat
their children to the point of wounding them or causing lasting damage.
But the greatest example of all would be those who kill their own chil-
dren, especially those who kill them before birth in the crime of abortion.
“Innocent babies are now not even allowed to be born, so cor-
rupted are the moral standards. Or if born, no one educates them,
so desolate are studies. Or if trained, no one enforces the training,
so impotent are the laws.” – Tertullian (Ancient Christian Com-
mentary)
Even brute animals have a natural affection for their own offspring
and parents. It follows that any human that does not have proper affec-
tion for their family members is worse than a brute beast.
“Unloving” () – “…of one who is lacking in good
feelings for others, thereby jeopardizing the maintenance of rela-
tionships (e.g. political and familial) that are essential to a well-
ordered society; hardhearted, unfeeling, without regard for oth-
ers…” – Bauer-Danker-Arndt-Gingrich.
“…signifies ‘without natural affection’ (a, negative, and storge, ‘love
of kindred,’ especially of parents for children and children for parents…”
– Vine
Unforgiving
This is translated “unforgiving” (NKJV, NASB) or “implacable”
(ASV, NRSV, MLV), “irreconcilable” (NASB, LEB), “trucebreakers”
(KJV, MEV), “unappeasable” (ESV).
Many passages teach us to be willing to forgive others. See Luke
17:3,4; Matthew 18:21-35; 6:12-15; 2 Corinthians 2:6-11; Ephesians 4:32.
However, this word is not simply the negative of a word for for-
giveness. It is the negative of a word for entering into treaties or cove-
nants (see definition below). So it refers especially to one who is not will-
ing to make or keep the peace. They just make it extremely hard for an-
yone to get along with them.
These are people who will not put away the past (“unforgiving).
They will not make peace (“irreconcilable”). And if they do enter into a
covenant, they soon break it (“trucebreakers”). Efforts of others to main-
tain peace with such people are generally fruitless.
Such people always blame others for everything that goes wrong.
They can never admit they were wrong nor reach any middle-ground
agreement to have peace even when no Biblical principle is at stake.
See these verses on being peaceable: Matthew 5:9; James 3:13-18;
Romans 12:18; 14:19; Genesis 13:8; Proverbs 20:3; Psalm 133:1; 1 Thes-
salonians 5:13; Ephesians 4:2-6; Galatians 5:19-21; 1 Peter 3:11.

“Unforgiving” () – “…of one who is unwilling to negotiate
a solution to a problem involving a second party, irreconcilable…” –
“…1. without a treaty or covenant; of things not mutually agreed
upon, e.g. abstinence from hostilities … 2. that cannot be persuaded to
enter into a covenant, implacable…” – Grimm-Wilke-Thayer.
Slanderers
This word is translated “slanderers” (NKJV, ASV, NRSV, MLV)
“false accusers” (KJV), and “malicious gossips” (NASB).
We err when we defame or slander other people either by saying
things that are not true (“false accusers”) or by saying things with mali-
cious motives to hurt their reputation and influence (“malicious gos-
sips”). It is possible to say what is true but to say it with the intent of
hurting other people.
Again, such is commonly practiced by those who love themselves
and seek to exalt themselves above others (pride, etc.). Vine says, “the
reference is to those who are given to finding fault with the demeanor
and conduct of others, and spreading their innuendos and criticisms in
the church.”
Note that the word used here is the word that is sometimes used for
the devil. It means an accuser.
Other verses about slandering people: 1 Corinthians 6:9,10; 5:11;
Proverbs 16:28; 26:20; 11:9; Romans 1:30,32; Titus 3:2; 2:3; 1 Peter
2:1,23; 3:9; 2 Timothy 3:3; Exodus 23:1; Psalm 41:5-7; 101:5; 3 John
9,10; 1 Timothy 6:3,4; 5:13; 2 Thessalonians 3:11; Leviticus 19:16; James
4:11.
“Slanderers” () – “…1 pert. to engagement in slander, slan-
derous … 2 subst. … one who engages in slander … in our lit. as title of
the principal transcendent evil being the adversary/devil…” – Bauer-
“…prone to slander, slanderous, accusing falsely…” – Grimm-
Wilke-Thayer.
Without self-control
This is translated “without self-control” (NKJV, ASV, NASB, ESV,
compare MLV), “incontinent” (KJV), “unrestrained” (MEV), or “profli-
gates” (NRSV). The word refers to people who do not exercise the power
to control themselves, especially morally. They may appear to be unable
to control themselves though in reality they simply do not exercise their
will sufficiently. In 1:7 a different word was used to emphasize the need
for self-control (see notes there).
To serve God, one must control his conduct so he submits to God’s
will. Many people seem to just go along with temptation, join the crowd,
and “do what feels good.” They do not exercise the necessary willpower
to resist evil and stand for truth. When people love themselves and are

proud, they see no reason to deny their desires, so they do as they please.
They satisfy themselves because “self” is the most important one to
them.
A related word is translated “self-control” or “temperance” in 2 Pe-
ter 1:6. The word emphasizes self-control and self-restraint, the ability
to master one’s mind and body to participate (or not participate) in an
activity to the extent most useful in accomplishing God’s will. It is self-
government, continency, 0r “will power.” The original meaning of the
Greek word was “to hold one’s self in.”
1 Corinthians 7:9 – If the unmarried cannot contain, they should
marry.
1 Corinthians 9:24-27 – An athlete is “temperate” in all things, so
Paul kept his body in subjection.
Proper self-control will lead us to completely abstain from things
that are sinful or that hinder our usefulness in God’s service: Romans
8:13; 1 Peter 2:11; 1 Thessalonians 5:22.
It will lead one to control his temper (Ephesians 4:26; James
1:19,20), control his tongue (James 3:1-12; Ephesians 4:25,29; 5:4; 1 Co-
rinthians 6:10), control his thoughts (Matthew 15:19; 5:27; 1 Corinthians
6:10; Galatians 5:21), and control his conduct to set a good example (Ro-
mans 14:20,21; 1 Corinthians 8:12,13; 10:23,24,31-33; 9:19-23).
This self-control comes from studying God’s word to know what we
ought to do and to see examples of people who did God’s will. It comes
from practice and exercise in self-discipline (Hebrews 5:14).
Other similar related passages are 1 Corinthians 6:19,20; Romans
8:13; 12:1,2; 2 Corinthians 10:5; Matthew 16:24; Galatians 5:23; Acts
24:25; Titus 1:8; 2:2; 1 Peter 5:8; Proverbs 4:23; 25:28; 29:11,20.
“Without self-control” () – “…without self-control, disso-
lute…” – Bauer-Danker-Arndt-Gingrich.
“…without self-control, intemperate…” – Grimm-Wilke-Thayer.
“…denotes ‘powerless, impotent;’ in a moral sense, unrestrained,
‘without self-control,’…” – Vine.
Brutal
This word is translated “brutal” (NKJV, NASB, ESV, compare
NRSV), “fierce” (ASV, KJV), “savage” (LEB), or “untamed” (MLV). The
word describes one who is savage like an untamed animal.
This is associated with “without self-control.” Those who lack self-
restraint will, at times, act like wild animals. Sometimes people today
refer to those who do not restrain themselves as “acting like brute
beasts.” This is the idea here.
Untamed animals at times show little restraint except for self-
preservation. They do not mind attacking another animal unless they
fear they may lose the battle. If anyone stands in their way, they may
seek to destroy him.

So, when people love themselves and seek to please themselves,
they sometimes become vicious toward others. This may show itself in
cruel words intended to tear others down. It can lead to the violence that
plagues our land as people seek to take from others or they seek to retal-
iate for real or imagined wrongs. Our civilization becomes less and less
civilized as it becomes more and more brutal.
“Brutal” () – “…lit. 'untamed', savage, brutal…” – Bauer-
“…not tame, savage, fierce…” – Grimm-Wilke-Thayer.
Despisers of good
“Despisers of good” (NKJV) is also translated “no lovers of good”
(ASV) or “despisers of those who are good” (KJV), “haters of good”
(NASB, NRSV), “not loving good” (ESV), “not lovers of good” (MLV),
“with no interest for what is good” (LEB).
The word literally means “not loving good.” Remember that hatred
in the Bible often refers simply to a lack of love. It does not necessarily
require an active abomination in which one actively seeks to bring catas-
trophe on others. It simply refers to the absence of proper love. This is
exactly the definition of this word.
The KJV emphasizes not loving people who are good, whereas the
other terms all emphasize a more general concept of not loving good in
general, whether it is good people or good conduct. Of course, the
ideas go together. Elders must be lovers of good (Titus 1:8).
People who love themselves and live without self-control will often
resent or at least fail to appreciate and respect that which is good and the
people who live properly. The lives of the righteous rebuke the lives of
the wicked. The wicked are uncomfortable around good people because
they know good people prove there is no excuse for those who live in sin.
This is the kind of thinking that leads to persecution. In fact, the
people described in context are the kind of people who would persecute
good people. This is probably why Paul brings it up, considering the
theme of the book.
“Despisers of good’ () – “…pert. to lack of generous in-
terest in the public good, without interest in the (public) good…” –
Bauer-Danker-Arndt-Gingrich/
“…opposed to goodness and good men…” – Grimm-Wilke-Thayer.
Traitors
This word is translated “traitors” (NKJV, ASV, KJV), “betrayers”
(MLV), or “treacherous” (NASB, ESV, NRSV). The word refers to a be-
trayer or traitor such as one who gives a friend into the hands of an en-
emy.
The idea refers to one who professes to believe and adhere to a cer-
tain cause or certain people. Then, however, he commits an act intended

to harm or hinder that which he claimed to favor. Of course, the primary
Bible example would be Judas (Matthew 26:14-16; Luke 6:16).
In the context of Paul’s admonitions to Timothy about persecution,
this would include people who profess to be Christians but then turn
against the cause. This might include one who, in time of pressure, de-
nies the truth as Peter did. Or it could refer to someone who helps the
opponents of the truth to persecute or otherwise harm those who stand
for the truth.
“Traitor” () – “…traitor, betrayer…” – Bauer-Danker-
Arndt-Gingrich.
“…1) a betrayer, traitor…” – Grimm-Wilke-Thayer.
Headstrong
This is translated “headstrong” (NKJV, ASV), “reckless (NASB,
ESV, NRSV), “rash” (MLV), or “heady” (KJV).
It refers to one who is rash or reckless combined with a form of stub-
bornness that leads one to refuse to change after he has chosen a bad
course. A person may make a sudden, unconsidered, unstudied decision
that gets him into serious trouble. He may make a snap judgment that
was not wise. But then he sticks to it despite the evidence it was a mis-
take.
We remember the many cases in which Peter made rash, snap deci-
sions. However, he generally was willing to change when his error was
exposed. Many people are too proud to change and admit they made a
bad choice. This connects to the next word “haughty” and the word
“pride” discussed earlier.
Too often our foolishness leads to trouble, then our pride keeps us
from turning back. This is a tragedy when the result leads us to sin. It is
bad to commit a sin because we used poor judgment. It is worse to con-
tinue because we will not admit we were wrong. Yet many people die
every day having made just this mistake.
“Headstrong” () – “…in our lit. only fig. pert. to being im-
petuous, rash, reckless, thoughtless …” – Bauer-Danker-Arndt-Gin-
grich.
“…2. precipitate, rash, reckless…” – Grimm-Wilke-Thayer.
Haughty
This is translated “haughty” (NKJV), “puffed up” (ASV, MLV),
“high-minded” (KJV), “conceited” (NASB, MEV, LEB), or “swollen with
conceit” (ESV, NRSV).
The word is very similar in meaning to “proud,” which has already
been discussed. In fact, the two are so similar, I fail to see a significant
difference. Perhaps Paul repeats it simply to emphasize the danger of
this attitude.

The translation “puffed up” is especially instructive. A proud,
haughty person is like a hot air balloon: they are all puffed up but they
have no real substance. Inside there is nothing but hot air.
“Haughty” () – “1 be puffed up, conceited … 2 be blinded, be-
come foolish … 3 – be mentally ill…” – Bauer-Danker-Arndt-Gingrich.
“…used only metaphorically: 1. to make proud, puff up with pride,
render insolent; passive, to be puffed up with haughtiness or pride… 2.
to blind with pride or conceit, to render foolish or stupid…” – Grimm-
Wilke-Thayer.
Lovers of pleasure rather than lovers of God
This is the usual translation, though MLV has “loving sensual-de-
lights rather than loving God.”
The word for “pleasure” is the word from which we get “hedonism.”
Combined with the word for love the result means one who loves pleas-
ure. It is contrasted to the word meaning “one who loves God.”
A person loves pleasure more than and rather than loving God if he
chooses to disobey God or neglect God’s work because he prefers to
please himself. God will not accept second place to anyone or anything
(Matthew 6:33; Luke 14:26-33).
Such an error is common with those who love self and love money
as discussed already in this context. People often love the entertainment
and enjoyment they think money can buy. This is the motto of our gen-
eration: “fun, fun, fun” or “fun, food, and frolic.” Luke 12:19 expresses it
“eat, drink, and be merry.” 1 Corinthians 15:32 expresses it, “Let us eat
and drink, for tomorrow we die.”
Many people today live to party. We have so many forms of enter-
tainment so easily available, and we have so much time on our hands to
enjoy them. Many forms of entertainment involve or promote immoral-
ity of all kinds. This is true of many TV programs, movies, sports, music,
computer games, the Internet, books, etc.
In other cases, pleasures may not be sinful of themselves, but we are
easily led to overemphasize them and neglect our service to God. The
problem is obvious in a society in which millions of people attend sports
events in any given week and millions more watch them on TV, but only
a fraction of those people attend church meetings to worship God.
Our earlier comments regarding “lovers of money” are appropriate
here too. Pleasure is not necessarily sinful just as money is not neces-
sarily sinful. This is often discussed in Ecclesiastes. God designed life so
that we can enjoy many good things, and He is the giver of every truly
good gift (James 1:17) just as He is the giver of our material blessings (1
Timothy 6:17-19). But there are dangers that we will let our pleasures
lead us into sin, or we may become so wrapped up in them we neglect
the priorities God has commanded. (Luke 8:14)
“Lovers of pleasure” () – “…pert. to having a special in-
terest in pleasure, loving pleasure…” – Bauer-Danker-Arndt-Gingrich.

Having a form of godliness but denying its power
These people, though they have some or all the evil characteristics
Paul has described, are not necessarily irreligious scoundrels who make
no claim to serve God. On the contrary, they may profess religious devo-
tion perhaps even claiming to be members of Jesus’ church. So, they
have a form of godliness.
But they deny the power of godliness. The power of godliness is
found in knowing, believing, and obeying the truth of God’s word (Ro-
mans 1:16; Hebrews 4:12,13; Ephesians 6:10-18). So these people –
whether knowingly or not – have turned away from the truth. Like those
in Titus 1:16, they profess to know God, but in works they deny Him. The
Pharisees were a prime example (Matthew 23). Compare 1 Timothy 5:8.
Please note that, up to this point, the terms used have not described
what we might call moral reprobates. Like the Scribes and Pharisees of
Jesus’ day, religious people may hold terrible attitudes while professing
great godliness. They may justify evils of every kind in the name of reli-
gion. Despite professing religious devotion, they may be quite corrupt in
their personal lives.
From such people turn away!
Unlike in 1 Timothy 6:5, this expression is found in all translations.
All translations say to “turn away from” or “avoid” such people. The orig-
inal Greek word is never used elsewhere.
Surely the expression means that we should refuse to support or en-
courage such conduct (2 John 9-11; Ephesians 5:11). But it would also
include the idea of avoiding their companionship since evil companions
corrupt good morals (1 Corinthians 15:33). Bauer-Danker-Arndt-Gin-
grich says it means “purposely to avoid associating with someone.”
Is this the equivalent of a congregational withdrawal action? The
language is very similar to Titus 3:10,11; and Romans 16:17,18. And
surely the people here described should be withdrawn from based on
other passages. But can we add this passage to the list of verses on con-
gregational withdrawal?
It appears to me, given all the other passages that we have on con-
gregational discipline of those who go into error, that it is perfectly
proper to include this passage to help us understand the kinds of things
for which we should discipline erring members. See also 1 Corinthians
5; 2 Thessalonians 3:6,14,15; Matthew 18:15-17; 1 Timothy 1:3-11,19,20;
2 Corinthians 2:6-11; Hebrews 12:15.
Further, does this authorize such action done as an individual? The
passage is addressed to Timothy personally. Nothing appears to require
the participation of a congregation nor that this is done only to one who
is a member of the local church. Does this authorize individuals to with-
draw themselves from every such person who acts as here described even
if no local church withdraws from him?

People who have never become members of Jesus’ church could
surely fit the description here. Yet 1 Corinthians 5:9-13 shows that we
can never escape such people in society at large without going com-
pletely out of the world. So, church withdrawal actions apply only to
members of the church who go astray. But this passage appears to have
a larger application.
Surely there is nothing that requires us to associate with evil people.
And general principles about the choice of companions (like 1 Corinthi-
ans 15:33) would teach us to refuse close companionship. Surely we
could choose as individuals to avoid all association with such corrupt
people.
“Turn away” () – “purposely to avoid associating w. some-
one, turn away from, avoid …” – Bauer-Danker-Arndt-Gingrich.
“…1) to turn one's self away from 2) to shun, avoid…” – Grimm-
Wilke-Thayer.
3:6,7 – Among such people are those who enter houses and
take captive weak women burdened with sin and swayed
by various lusts. They are ever learning but never able to
come to the knowledge of the truth.
Further description is here given of those who will characterize
these perilous times.
Such people include those who enter households and
make captives of gullible women loaded down with sins, led
away by various lusts.
The kind of person here described may seduce foolish, gullible
women. Not all women are gullible and foolish like here described, but
many are. And many men will use their power over such women to sat-
isfy their own selfish ends.
“Make captives” here may refer, not to physical enslavement, but to
moral enslavement to sin as in 2:26. Likewise, “creep into households”
may not mean physically sneaking in at night like a burglar. It may refer
to morally sneaking in. He may not physically kidnap these women but,
by deception or evil allurement, he gains their confidence and so en-
chants them that they are under his power.
Some foolish women allow themselves to become so entranced by
men’s influence that they refuse to exercise any power to free them-
selves. Women may think such men are handsome, rich, powerful, fa-
mous, or have “sex appeal.” They think other women will envy them be-
cause this man likes them.
Sometimes when such women fall, they are too ashamed to return
home or they see no way to support themselves. Or they may become
addicted to drugs or alcohol. Such women fill houses of prostitution and
are victimized by pornographers.

Many modern entertainers, sports heroes, and politicians hold this
kind of influence over women. Women will do anything or give up any-
thing to gain their favor. Some would willingly leave a good husband and
family for just a short “fling” with such a man.
When it was revealed that a famous sports celebrity had many
women besides his wife, one of his lovers professed to be devastated
when she found out he had other lovers. She said, “I thought I was the
only one.” But she knew he had a wife! Why should she be surprised that
he had other women when she knew all along he was being unfaithful to
his wife to have a relationship with her?
And it is quite common for religious leaders to have mistresses or
even several women under their power. This has commonly been prac-
ticed by Catholic priests and popes. The Mormons openly advocate it,
and their prophets (Joseph Smith, Brigham Young, and others) prac-
ticed it. Many TV evangelists and other Protestant leaders are just as
guilty. Some women seem to find some perverted appeal in being se-
duced by a preacher.
Other cases may not even involve sexual immorality. The passage
refers to “various lusts.” Maybe the women give money or other favors
to such men. Some commentators suggest that it may include women
who allow false teachers to convince them to defend and support false
doctrines and practices.
And remember that it is not just men who are guilty of seducing
women. Often it is the woman who seduces the man (Genesis 39).
Always learning and never able to come to the knowledge
of the truth
Such sinners may also be characterized by great education, intelli-
gence, secular knowledge, or college degrees. They may be highly hon-
ored as educators, professors, scientists, philosophers, psychologists,
evolutionists, or Humanists. They may be learned theologians or reli-
gious leaders.
Yet for all their knowledge, they lack knowledge regarding God and
His word. They are “educated fools” whose minds are filled with every
kind of knowledge imaginable except the truth that leads to eternal life.
Even if they are aware of the facts of God’s word, they may not honor and
follow it (see verse 8).
Like the Athenians, many spend their time in telling and hearing
new things – Acts 17:21. Even if they hear the true wisdom of God, many
mock and reject it – verse 32. Many profess to be wise but become fools
because they refuse to have God in their knowledge – Romans 1:22,28.
Like the Greeks, they seek after wisdom yet view the message of the cross
as foolishness – 1 Corinthians 1:18-20. They follow what is falsely called
knowledge – 1 Timothy 6:20.
Just as some people love self, love money, or love pleasure, so some
love knowledge. Like money and pleasure, secular education has some

advantages and is not inherently wrong. But it must always be kept sec-
ondary to a knowledge of God’s will.
How many parents are so determined that their children “get a good
education” that they insist they do their schoolwork even if they must
miss church meetings? They spend thousands of dollars to send them to
“good” schools where they are taught by educators who do not believe
the Bible. They may study for years and at the end know little about
God’s word. They may care little for truth and may not be faithful Chris-
tians, but they have a college diploma. How sad!
3:8,9 – These people withstand the truth like Jannes and
Jambres withstood Moses. They are corrupted in mind,
reprobate concerning the faith. But they will proceed no
further for their folly will be evident to all men.
These resist the truth: men of corrupt minds, disapproved
concerning the faith.
These people do not know the truth, but this is not necessarily be-
cause of a lack of opportunity. Rather, they have resisted it. Many people
reject the truth, even though they have heard it because it does not say
what they want to hear.
The example given refers to Jannes and Jambres who resisted Mo-
ses. The Old Testament nowhere names these men, but they are believed
to be the magicians of Pharaoh who withstood Moses. Though they saw
so much evidence that Moses truly spoke from God, yet they never came
to embrace the truth and be saved. Perhaps the names of these men were
found in Jewish tradition. In any case, Paul records them here by inspi-
ration.
Just as these men resisted God’s instructions through Moses, like-
wise many today resist the truth. So they never come to know it. Their
minds are corrupt and reprobate concerning the faith. They reject the
truth, but in most cases they rationalize till they convince themselves
that it is not the truth. They use their human intelligence and scholar-
ship, not to learn and apply God’s truth to their lives, but to seek to dis-
credit it.
So perverted is their thinking that they believe God’s word is a lie.
They do not want to make the sacrifices or live the life it requires. It does
not fit their prejudices and does not agree with human scholarship. So
they reject it and suffer the consequences.
As a result, they are “disapproved” concerning the faith (NKJV) or
“reprobate” (KJV, ASV), “rejected” (NASB), “disqualified” (ESV), or “un-
approved” (MLV).
But note that the real problem does not lie with the truth. Sufficient
evidence exists to convince any honest person. The problem is these peo-
ple are not truly honest. As the previous verses show, they love them-
selves, love money, love pleasure, follow human wisdom, etc. They want

the Bible to be false, so they convince themselves that it is. They are self-
deceived. (See also 2 Thessalonians 2:9-12.)
They will progress no further for their folly will be mani-
fest to all.
We can be sure that eventually these people’s errors will be re-
vealed. Their folly will become obvious and their progress and prosperity
will come to an end.
Remember that this was the case with Jannes and Jambres. Even-
tually, they could not duplicate Moses’ miracles and had to admit he had
real power from God (Exodus 8:19). They also suffered the force of the
other plagues (9:11). Eventually, it was clear to everyone that Moses was
from God and the magicians were false.
This same kind of thing will happen to everyone who turns from
God, as described in these verses. It may not happen in this life, but it
will happen at the judgment if not before (Ecclesiastes 12:13,14; 2 Corin-
thians 5:10). There are limits to how far wicked people will prosper.
Sooner or later their sins will catch up to them and they will be called to
account. Then it will be clear who truly had the truth.
Numbers 32:23 – Be sure your sin will find you out.
This is sometimes hard to remember. We see sinners who appear to
succeed without any apparent consequences. It continues so long that
we find it hard to believe that someday they will be proved wrong. Our
views are so often rejected that we cannot quite comprehend that some-
day we will be convincingly proved to be the ones who were right all
along.
But we must not worry about these things. Above all, we must not
become unfaithful because of them. Someday it will be clear who was in
error and who are God’s true people. Let us work patiently for that day!
(2 Thessalonians 1:5-9)
3:10-4:5 – Timothy’s Need to Continue in the Truth

3:10,11 – Timothy had followed Paul’s teaching, conduct,
purpose, faith, patience, love, perseverance,
persecutions, and sufferings, such as happened at
Antioch, Iconium, and Lystra. But the Lord delivered him
from them all.
In contrast to the men Paul has described who practice error, Paul
commends Timothy for having carefully imitated him. Timothy had
been with Paul in his preaching travels and had observed his conduct as
well as his suffering. He had seen the proper way Jesus’ disciples should
live, as shown in Paul’s example.
Paul had set a good example, just as he had urged Timothy to set for
others (see 1 Timothy 4:12 and our notes and passages there). In 2:2 Paul
said he gave Timothy teaching that he should pass on to others. Here he
says he also gave Timothy a good example he should pass on to others.
Those who are older should set a good example for those who are
younger.
Not only should Christians set a good example, but the Bible teaches
that all of us should imitate the example of Jesus and of the apostles as
approved by God. See Matthew 10:25; 16:24; 1 Corinthians 4:16; 11:1;
Philippians 2:5; 3:17; 4:9; 1 Thessalonians 1:5,6; 1 Timothy 1:16; 2 Tim-
othy 3:10; 1 Peter 2:21-23; 1 John 2:6.
Many of the terms Paul uses here are the same as used elsewhere in
1 and 2 Timothy in similar expressions.
Doctrine
Doctrine refers to teaching. Paul has repeatedly emphasized to Tim-
othy the importance of proper doctrine. We should follow true teaching
and not depart from it. Paul here commends Timothy for having done
this.
See 1 Timothy 1:3-11,18-20; 4:1-7; 6:3ff,20,21; 2 Timothy 1:13;
2:16,23; 3:14-4:4; Titus 1:9-14; 3:9.
Manner of life
This is Paul’s conduct (ASV). Paul had told Timothy to set a good
example to others in conduct, and Timothy had followed Paul’s example
of conduct (see our notes on 1 Timothy 4:12).
Purpose
This is also translated “aim in life” (ESV, NRSV). A proper purpose
is essential for us to stay faithful in service. Specifically, we must put
pleasing God as our number one priority above all else. Without such a
commitment, we will soon be led astray. We may become involved in
open sin or may simply neglect what God requires because we are so in-
volved in other things of lesser importance.
The proper purpose is also described in Daniel 1:8; Acts 26:16-18;
11:23. For other passages about a proper goal in life see Matthew 6:19-

33; 16:24-27; Romans 8:5-8; 12:1,2; 2 Corinthians 8:5; 10:3,4; John
6:27,63; Luke 12:15-21; 1 Timothy 6:6-10; Colossians 3:1,2.
“Purpose” () – “…1 setting forth of someth. in public, set-
ting forth, putting out, presentation … 2 that which is planned in ad-
vance, plan, purpose, resolve, will…” – Bauer-Danker-Arndt-Gingrich.
Faith
Faith is the basis on which we build all other aspects of our service
to God. See 2 Peter 1:5-11. We cannot even become Christians without it.
Having it, we must build on it and make it stronger.
Paul had discussed Timothy’s faith in 1:5. Timothy was to be an ex-
ample in this too (1 Timothy 4:12; compare 6:11). See notes on 2 Timothy
2:22.
Longsuffering
This is closely tied to “perseverance,” which is listed just two terms
further down in the list. Regarding the related verb, Thayer says it refers
especially to being “patient in bearing the offences and injuries of others
… slow to anger, slow to punish…” It emphasizes that we do not seek to
harm others, no matter how they may mistreat us.
Matthew 18:26,29 – Debtors asked those to whom they owed
money to have “patience,” and they would pay. The request was to bear
with them. Even though their conduct was not what would be desired,
they hoped their creditors would not quickly demand punishment or ret-
ribution. Give them time.
1 Thessalonians 5:14 – Warn the unruly, comfort the fainthearted,
uphold the weak, be patient with all. In the family, in the church, and on
the job, we deal with people who may act improperly toward us. We must
be longsuffering.
2 Peter 3:9 – God is longsuffering, not willing that any should per-
ish, but all to come to repentance. Again, patience means bearing with
people, even those in sin, and giving people time to correct their wrongs.
Sometimes we are upset by the sins of others. Some people think
longsuffering means you just overlook sin, say little or nothing, and con-
tinue fellowshipping those who are guilty. Yet many Scriptures teach
that love requires us to speak out against sin and refuse to in any way
encourage it (Ephesians 5:11; 2 Timothy 4:2-4; Revelation 3:19).
But still love suffers long (1 Corinthians 13:4-7). Our goal is, not to
harm others, but to help them repent and to try to keep others from be-
ing influenced by their sins. If the guilty person repents, we must be will-
ing to forgive.
Such longsuffering would be needed especially in the persecution
and suffering that Paul warned Timothy he was about to face. We must
be willing to endure without seeking personal vengeance on our perse-
cutors. Rather we must pray for them and love them though they are
enemies.

See also Hebrews 6:15; James 5:8; Luke 18:7; Ephesians 4:2; 2 Co-
rinthians 6:6; Galatians 5:22; Colossians 3:12; 2 Peter 3:15.
“Longsuffering” () – 1 state of remaining tran-
quil while awaiting an outcome, patience, steadfastness, endur-
ance … 2 state of being able to bear up under provocation, for-
bearance, patience toward others…” – Bauer-Danker-Arndt-Gin-
grich.
“…1. patience, endurance, constancy, steadfastness, perseverance;
esp. as shown in bearing troubles and ills … 2. patience, forbearance,
long-suffering, slowness in avenging wrongs …” – Grimm-Wilke-Thayer.
Love
Love too is fundamental to all service to God, especially as a moti-
vating force to help us treat others right even when they cause us to suf-
fer.
Paul had instructed Timothy about his example in this too in 1 Tim-
othy 4:12. See also on 2 Timothy 2:22.
Perseverance
This word is translated “perseverance” (NKJV, NASB), “patience”
(KJV, ASV), “steadfastness” (ESV, NRSV), or “endurance” (MLV).
It is like the term “longsuffering” above. Here the emphasis is on
continuing to do right despite suffering and hardship, whereas before it
was on not striking out to hurt those who cause us to suffer. In all situa-
tions of life, love sustains us to keep believing, hoping, and enduring. We
never give up our faithfulness no matter what we suffer.
Often we lose heart, lose faith, lose hope for the future, lose our will-
ingness to keep on serving God in the face of hardship and suffering. We
need the patience to go on, no matter how hard it is.
1 Corinthians 10:13 – No temptation is so hard that it is beyond
man’s ability to bear. God will give us a way of escape so we can bear it.
No problems can force us to give up. No matter how bad it is, God will
sustain us.
Galatians 6:9 – We must not be weary in well-doing. We shall reap
in due season if we do not faint. A farmer plows, plants, and cultivates in
spring and summer. These are not the seasons for reaping. Likewise, to-
day is not the season for reaping eternal life (verse 8). This life is a time
of planting and watering, preparing for eternal life. We receive eternal
life when Jesus comes again if we faint not. We need the patience to keep
going.
(1 Corinthians 15:58; Romans 15:1; Galatians 6:2; 2 Timothy 2:10)
“Patience” () – “…1 the capacity to hold out or bear
up in the face of difficulty, patience, endurance, fortitude, stead-
fastness, perseverance … 2 the act or state of patient waiting for
someone or someth., expectation…” – Bauer-Danker-Arndt-Gin-
grich.

“1. steadfastness, constancy, endurance …; in the N.T. the
characteristic of a man who is unswerved from his deliberate pur-
pose and his loyalty to faith and piety by even the greatest trials
and sufferings … 2. a patient, steadfast waiting for … 3. a patient
enduring, sustaining …” – Grimm-Wilke-Thayer.
Persecutions, afflictions
Paul has repeatedly warned Timothy that persecution and suffering
were coming. Timothy needed to be strong to endure it. See 1:7-12;
2:3,9,10. Here Paul reminds Timothy that he had set an example to show
how to suffer without falling away. Timothy was aware of the suffering
of Paul in many places.
At Antioch, Iconium, and Lystra
In Acts 13:44-52 Jews at Antioch of Pisidia contradicted Paul and
stirred up such persecution that Paul and Barnabas were expelled and
had to leave town.
In Acts 14:1-6,19 Jews in Iconium again opposed Paul’s teaching
and stirred up such persecution that he and Barnabas were compelled to
leave.
In Acts 14:6-20, Paul and Barnabas were first received in Lystra as
gods. But Jews from Antioch and Iconium came and stirred the people
up against them. As a result, Paul was stoned and left for dead!
All these events occurred before Timothy personally began to ac-
company Paul on his journeys. But Timothy was from the region of Lys-
tra and Derbe (Acts 16:1ff). So these events occurred near his hometown
where he would have heard of them. Specifically, he or his mother and
grandmother had likely been converted already before the stoning at
Lystra that compelled Paul to leave there. So he knew of Paul’s suffering.
Out of them all the Lord delivered me.
Timothy knew, not just how Paul suffered, but also that God had
delivered Paul. This does not mean that he was no longer persecuted.
Nor is this a guarantee that righteous people will never die by persecu-
tion. Paul himself was about to die. The point is that God sustained Paul
through these terrible times.
Likewise, God will sustain us if we trust and obey Him. We may con-
tinue to be persecuted or may even die. But we can be faithful to the end,
even as Paul was. Timothy saw this, and we need to likewise follow Paul’s
example.
Consider other passages showing that God will be with His people
and help them in times of suffering and persecution: Job 1:20,21; James
1:12; 5:13; Ecclesiastes 4:9-12; Galatians 6:2; Acts 4:21-24; 2 Corinthians
1:3-11; Hebrews 13:5,6; Romans 15:4; Philippians 4:6,7; 1 Corinthians
12:26; 1 Thessalonians 5:11; 1 Corinthians 10:13; Hebrews 4:16; 12:6-11;
James 1:2,3; 1 Peter 1:6,7; 2 Corinthians 4:17,18.

3:12,13 – All who live godly in Christ Jesus will suffer
persecution. But evil men and impostors will grow worse
and worse, deceiving and being deceived.
All godly people will suffer persecution.
Paul continues his discussion of suffering saying that all people who
live godly lives in Christ shall suffer persecution. Timothy needed to re-
alize this, and so do we.
Timothy had observed Paul suffer. He should not think it was only
apostles or only Paul who would suffer for the cause of Christ. Nor
should we think so. Do not think we can serve God without paying a
price. Do not think we can receive eternal life by living a life of ease here
on earth.
Some seem to think that, if they are faithful, God should remove all
their hardships and problems. Some would even rationalize that God
wants His people to have joy and be happy, so they do not need to take
firm stands on certain issues. God has promised no such thing. On the
contrary, He has promised that we must suffer for Him.
We may not suffer in all the ways Paul and other apostles did. De-
grees and manners of suffering vary from age to age and from place to
place. And doubtless, those who are the most effective leaders are likely
to suffer more than followers who may be less influential. But those who
are godly will suffer for Jesus. If we have not suffered for our faith, per-
haps we need to examine our godliness.
Other passages showing Christians will suffer are: Matthew 5:10-12;
13:21; John 15:20; 16:33; Acts 14:22; Romans 5:3; 8:17-39; 2 Corinthi-
ans 1:4-10; 4:17; 7:4; 2 Timothy 3:12; Hebrews 10:32-36; 1 Peter 2:19-
23; 3:14-18; 4:1,15-19; 5:10.
Evil men will wax worse and worse.
Timothy or other Christians may have hoped that suffering would
be eliminated in the future: maybe things would improve so others do
not have to suffer. Paul warns that such ideas are false optimism. Noth-
ing, not even his impending death, would remove the problem.
Rather than things getting better, Paul warned Timothy that evil
men and imposters would become worse, deceiving and being deceived.
The problem of false teachers has been discussed repeatedly throughout
1 & 2 Timothy. Some evil men will persecute Christians and oppose their
work. Some imposters will claim to be true teachers while teaching error.
Such people will deceive and be deceived. Deceit is the standard
method of operation of false teachers. Some men realize that they are
deceiving others. Other men have themselves been deceived, which
means they are not aware of their error. But by passing on their false
doctrines, they cause others to be deceived. See Matthew 7:15-23; 2 Co-
rinthians 11:13-15; Titus 1:10,11; 1 Timothy 4:1-3.

Those who sow deceit are themselves often the victim of it. Their
attitudes make them fertile ground to be deceived. People in error do not
want to face the reality that they are wrong and may suffer eternal con-
sequences. So they are easily deceived into believing they are justified.
Such people may deceive themselves by the rationalizations they
dream up from their imaginations. And God may do nothing to protect
them from such deceit. Since they do not care about truth, He allows
them to easily be led into error (2 Thessalonians 2:10-12).
In what sense do such evil men become worse and worse? Of course,
some repent and correct their lives, as Paul himself had done. So this is
a general statement, not an unavoidable universal truth for all individu-
als. Nevertheless, for those who do not repent, it is generally true that
their errors will become worse as time passes.
Error is progressive. All of us have known Christians who were
faithful at one time but then began to accept error. We are often amazed
to see how quickly and how deeply such people fall into errors that they
would never have believed or practiced in the past. Consider the case of
King Saul.
Lipscomb says: “There is no standing still morally or religiously. If
a man is not improving, he is going backward. If he is going downward,
he grows worse and worse every day he follows this course.”
The same is true for churches that drift into error. As time goes by,
they tend to accept more and more error. As they rationalize one error,
they cut themselves off from the source of truth that keeps them from
drifting further. The same unscriptural reasoning that led them to accept
one false practice, will soon allow them to accept another, etc. Again, we
have witnessed this in congregations and in movements.
We have seen this in Roman Catholicism, in the Christian church,
and in the more recent movement of Institutional/Social Gospel
churches of Christ. They began by accepting errors that violated Scrip-
ture. Yet as time passed, they became more and more deeply involved in
error to the point that people who participated in the original departure
would not even recognize the groups they help begin.
This also appears to be the general pattern of nations and societies.
They may originally possess a degree of commitment to morality and re-
ligious conviction. But eventually, they begin a decline that leads to their
ultimate downfall.
Does Paul’s statement mean the whole world, in general, will be-
come worse and worse throughout history? Will more and more people
gradually accept more and more evil continually until Jesus finally re-
turns? This does not necessarily follow from the statement. We have al-
ready listed several ways the statement is true, without that conclusion
being necessary.
Sin seems to go in cycles, much as it did in the Old Testament. There
are times when sin predominates more than at others, but then there are

revivals in which more people tend to become devout than at other
times.
I am not convinced the passage means anything more than what we
have already stated. It describes the general pattern of individuals,
churches, movements, and perhaps societies that turn away from God
and will not repent.
Here are other passages about false teachers. Note how many of
them show that deceit characterizes them. Matthew 7:15-23; 15:14; 2 Co-
rinthians 11:13-15; 1 Timothy 4:1-3; Acts 20:28-30; 1 John 4:1; 2 Timo-
thy 4:2-4; Titus 1:9-14; 2 John 9-11; Romans 16:17,18; Galatians 1:6-9; 2
Peter chapter 2.
“Impostor” () – “…swindler, cheat…”– Bauer-Danker-Arndt-
Gingrich.
“…1) a wailer, a howler; 2) a juggler, enchanter (because incanta-
tions used to be uttered in a kind of howl); 3) a deceiver, imposter…” –
Grimm-Wilke-Thayer.
3:14,15 – Abide in the things you have learned and been
assured of, knowing from whom you learned them. And
from childhood, you knew the sacred writings that can
make you wise to salvation to faith in Christ Jesus.
Abide in the things learned.
Evil men will become more and more evil. Persecutions will tend to
lead Christians to give up their faith. But instead, we must hold fast the
faith. We must continue in the things we have learned, knowing the
source from which they came. These truths came from God through in-
spired revelation. Surely that should cause us to continue to accept them,
not turn from them.
Timothy had been taught by his grandmother, his mother, and Paul.
But that was not of itself sufficient reason to continue to hold to those
beliefs. Many people tend to hold onto family traditions because they do
not want to believe their loved ones are lost. Yet families and preachers
are often in error.
So we should not just accept whatever we have been taught. We
must accept what is proven to be from God. Paul and other truly inspired
men always gave proofs that their message was from God: miraculous
confirmation, fulfilled prophecy, etc. People should accept the inspired
message as true and hold to it because God inspired it (verse 16).
Here again is another of the many passages in Timothy and else-
where that urge us to hold to truth and not let it go. Such warnings are
so common that we must realize it is possible to fail to hold fast. We need
a sincere commitment to truth.

From childhood Timothy had known the Scriptures that
could make him wise to salvation.
This is the source of much of the knowledge that Timothy should
hold to (verse 14). If we know a thing came from Scripture, we can be
sure we should not let it go. Living in the age of direct inspiration, Tim-
othy had been taught many things directly by inspired men such as Paul.
But he had also been taught Scripture since he was a child.
Paul and other inspired men would soon pass from the scene. The
age of teachers who spoke by direct revelation was about to cease (1 Co-
rinthians 13). Timothy and others would need to depend on Scripture to
remind them of the true teachings from God (see notes on verses 16,17
below). Even before the gift of direct revelation had ceased, however,
Scripture was a valuable source of instruction.
Timothy’s mother and grandmother had instructed him in truth
which would have included the use of Scripture (see 1:5). Later, Paul and
others proved they were true teachers by appealing to Scripture (Acts
17:2,3). Many Old Testament prophecies pointed to Christ and the gos-
pel. People who studied the Scriptures regularly with an open heart
could know the truth about salvation (Acts 17:11). In this way, the Scrip-
tures make one wise to salvation.
Note here the value of teaching children God’s word from the time
they are very young (compare Proverbs 22:6; Deuteronomy 6:4-9). Bible
study is not just for old people. Young people need to be grounded in
truth so they will continue in it as they grow older (verse 14). When
young people learn the truth, they do not need to overcome the bias of
years of believing error. So, parents and others need to emphasize teach-
ing them Scripture.
See notes on verses 16,17 below regarding what constitutes Scrip-
ture and whether this refers only to Old Testament Scripture.
“Scripture” () – “…1 a unit of an alphabet, in our lit.
only of a Greek character: letter … 2 a set of written characters
forming a document or piece of writing, a document, piece of writ-
ing … a a piece of correspondence letter, epistle … b a promissory
note … c a relatively long written publication writing, book … 3 pl.
learning, knowledge…” – Bauer-Danker-Arndt-Gingrich. [The
word for “Scripture” in verse 16 is a different but related word.]
3:16,17 – All Scripture is given by inspiration of God and is
profitable for teaching, for reproof, for correction, and
for instruction in righteousness, that the man of God may
be complete, completely equipped for every good work.
In verse 15, Paul referred to the Scriptures that Timothy had learned
from youth. But in verses 16,17, Paul broadens his reference to the Scrip-
tures to discuss God’s purpose for Scripture in general. What Paul says
here is true of “all Scripture.” This is not just the Old Testament, but all

(every) Scripture. That includes the New Testament as well as the Old
Testament. See notes below for more specifics showing this to be true.
Paul here describes the source of Scripture, then he discusses the
purpose of it.
All Scripture is inspired by God.

As used by God’s people, “scripture” had a special significance be-
ginning in the Old Testament and continuing in the New Testament. The
word literally means that which is written. But as used by God’s people
it came to refer to the message which was written by inspired men guided
by the Holy Spirit. “It is written” referred to the divinely inspired Scrip-
tures as authority that revealed the will of God.
2 Peter 1:20,21 – “…no prophecy of Scripture is of any private inter-
pretation, for prophecy never came by the will of man, but holy men of
God spoke as they were moved by the Holy Spirit.”
The word “inspiration” literally means “God-breathed” and is so
translated by the ESV and MLV. It was spoken by the mouth of God
through the Holy Spirit to men chosen to be apostles or prophets. These
men then spoke or wrote the message by direct guidance of the Spirit. As
a result, the message is in no sense the will or opinions of men. Man is
not the authority behind it. It is the revelation of the authority and wis-
dom of the all-wise, all-powerful God.
People sometimes say the Bible is “just so much paper and ink” or
“how can you have so much respect for a 2000-year-old book?” Such
people show that they do not recognize the source of the message.
We must recognize the source of the message to have the proper
respect for its nature. If we believe it to be simply the opinion or wisdom
of men, we may reject it when we are convinced that we or other men
have a better idea. But when we recognize it as the express will of the
Almighty, omniscient God, then we must never question it but simply
accept it as truth. The only issue that remains at that point is to deter-
mine what it says.

The source of the message determines its authority. Suppose a gen-
eral sends a command by way of a letter carried by a messenger. What
authority does the message possess? Is it the authority of the messenger?
No, he may be a lowly private whose authority can be easily ignored. Is
it the authority of the paper itself? No, the same paper might have been
used to convey any message. The authority of the message reflects the
authority of its source.
When we understand that God inspired the Scriptures, then we
should realize the proper respect we ought to have for the message. We
respect the words, not because we worship the words themselves nor be-
cause we have any particular regard for the man who preaches them.
We respect the message to the extent that we recognize its inspired
source. To disrespect the written word is to disrespect the One who sent
it. Scripture possesses authority because it expresses the will of the One
who has all authority in heaven and on earth (Matthew 28:18).
Note that there has been some discussion about the translation of
the first part of verse 16 (compare various translations). Regarding this
variation, Patton quotes Lenski who says: “The one [translation] is just
as correct as the other as far as the Greek is concerned; and the meaning
is exactly the same save for the insignificant shifting of the copula.”
Other passages regarding the inspiration of Scripture are 1 Corin-
thians 14:37; 2:10-13; Ephesians 3:3-5; John 16:13; Matthew 10:19,20;
Galatians 1:8-12; 1 Thessalonians 2:13; 2 Timothy 3:16,17; Luke 10:16.
“Scripture” () – “…1 a brief piece of writing, writing … 2 sa-
cred scripture, in the NT exclusively so … a ἡ γ. individual scripture pas-
sage … b scripture in its entirety…” – Bauer-Danker-Arndt-Gingrich.
“…a. a writing, thing written … b. … the Scripture … the holy
scripture (of the O.T.) and used to denote either the book itself, or
its contents … comprehends also the books of the N.T. already be-
gun to be collected into a canon, 2 Peter 3:16; … c. a certain portion
or section of holy Scripture…” – Grimm-Wilke-Thayer.
“…(a) of the OT Scriptures … 1 Timothy 5:18, where the 2nd
quotation is from Luke 10:7, from which it may be inferred that
the Apostle included Luke's Gospel as "Scripture" alike with Deu-
teronomy, from which the first quotation is taken; … (b) of the OT
Scriptures (those accepted by the Jews as canonical) and all those
of the NT which were to be accepted by Christians as authoritative,
2 Timothy 3:16…” – Vine.
“Inspiration” () – “...inspired by God…” – Bauer-
Doctrine
Next, Paul describes that for which Scripture is profitable or useful.
God gave it for a purpose. What is that purpose?

“Doctrine” is also translated “teaching” (ASV, NASB, RSV). The
Scriptures constitute the source of that which we teach and believe to be
the truth regarding God’s will. This shows the authoritative nature of
Scripture. The message we find there is what we should teach.
This also shows the importance of doctrine. What we teach and
practice must be based on Scripture. Some hold the view that doctrine is
of little importance if we believe in God, love God, etc. Such views belittle
the value of Scripture.
We also learn here the importance of teaching as the means of in-
forming people of God’s will and the importance of serving Him. By its
very nature, the gospel is a taught religion. That is, people learn the mes-
sage by being taught. But the message that is taught must be the message
revealed in Scripture.
It follows and is confirmed elsewhere that we should not teach hu-
man doctrines or man-made creeds. We should teach that which can be
found in Scripture. This is our source of doctrine. See Matthew 15:9,13;
Galatians 1:8,9; 2 John 9-11; Colossians 3:17; Jeremiah 10:23; Proverbs
14:12; 3:5,6; Revelation 22:18,19; 1 Timothy 1:3; 2 Timothy 1:13.
“Doctrine” () – “…1 the act of teaching, teaching, in-
struction … 2 that which is taught, teaching, instruction …” – Bauer-
“1. teaching, instruction … 2. teaching, i.e. that which is taught, doc-
trine…” Grimm-Wilke-Thayer.
Reproof
Reproof refers to telling people when they are wrong. The Bible
clearly shows that all people do sin at times, including Christians (Ro-
mans 3:23; 1 John 1:8,10). How can we know right from wrong so we can
tell when we or others are wrong? This is the purpose of Scripture. By
studying and meditating on it, we know God’s will and thereby know
what displeases Him. We can discern good and evil (Hebrews 5:14).
Because people sin, reproof is a necessity in all gospel preaching.
But we must base all reproof on Scripture. We must say conduct is wrong
only when we can fairly prove by the Scriptures that it is wrong (includ-
ing practices that are wrong because they are without Bible authority).
Other passages regarding rebuking or reproving sin are Revelation
3:19; Matthew 5:23,24; 18:15-17; Luke 17:3,4; Galatians 6:1,2; James
5:19,20; 1 Thessalonians 5:14; Ephesians 5:11; 2 Timothy 4:2-4; 1 Timo-
thy 5:20; Titus 1:10-13; Proverbs 28:4.
“Reproof” () – “…in our lit. expression of strong disap-
proval, reproach, rebuke, reproof…” – Bauer-Danker-Arndt-Gingrich.
“…1. a proof, that by which a thing is proved or tested … 2. convic-
tion … for convicting one of his sinfulness, 2 Timothy 3:16 …” – Grimm-
Wilke-Thayer.

Correction
When one has been reproved or shown to be wrong, he then needs
to know how to make right that which is wrong. Many people know they
are wrong but do not necessarily know how to correct the error. The
Scriptures provide this guidance too. They tell us what to do to make
right the wrongs we have done thereby restoring us to an upright state.
This correction requires repentance for sin followed by bringing
forth the fruits of repentance. (Other gospel teaching also shows one
must receive forgiveness, either by baptism if one is not a child of God,
or else by prayer if one is a child of God.)
“Correction” () – “… ‘correcting, restoration’ … im-
provement …” – Bauer-Danker-Arndt-Gingrich.
“…restoration to an upright or a right state; correction, improve-
ment…” – Grimm-Wilke-Thayer.
Instruction in righteousness
“Righteousness” refers to that which is right or in harmony with
God’s will. “Instruction” is also translated “training” (NASB, ESV) or
“education” (MLV). This refers to the guidance and information that tells
us what to do to be right with God. The idea of training also includes
practicing what is right to make it an active part of our lives.
By studying and applying the Scriptures, one can know what is the
true teaching, can see where he has been wrong and how to correct his
errors, and can then be guided to live to be right with God. That is the
purpose of Scripture.
Scripture is not here to train us in various secular topics such as
science or math or grammar, etc. The Bible is accurate whenever it
touches on these subjects, but many truths are not revealed in the Bible
about these subjects. The Bible is here to tell us how to be right with God.
“Instruction” () – “…1 the act of providing guidance
for responsible living, upbringing, training, instruction, in our lit.
chiefly as it is attained by discipline, correction … 2 the state of
being brought up properly, training …” – Bauer-Danker-Arndt-
Gingrich.
“…1. the whole training and education of children (which re-
lates to the cultivation of mind and morals, and employs for this
purpose now commands and admonitions, now reproof and pun-
ishment) … 2. whatever in adults also cultivates the soul, espe-
cially by correcting mistakes and curbing the passions…” –
Grimm-Wilke-Thayer.

That the man of God may be complete, thoroughly
equipped for every good work
A final description of the purpose of Scripture is that it makes the
man who serves God to be complete, thoroughly supplied regarding
every good work.
This does not say that Scripture was already complete when Paul
wrote this (though that was soon to happen since this is one of the last
books written). What this describes is the purpose or intent of Scrip-
ture. It was given so that, when it had all been revealed, we would have
a complete revelation of everything we need to know to do good and
please God.
By our day today, the Scriptures have long ago been completed, so
it follows that they now tell us everything good to do in God’s service.
They provide all the information we need to serve God faithfully and re-
ceive eternal life. They will unfailingly tell all we need to know in God’s
service.
It follows that we do not need any other standard or guide. Once the
message was completed, there would be no need for further revelation.
We need no other authoritative standard by which we determine our
doctrine and practice in God’s service. So, it is wrong for any man or any
religious organization today to follow as a standard of religious authority
any man-made creed, decrees of human council or governing body, or
modern-day revelation.
Nor do we need any authoritative or inspired explanations of Scrip-
ture. Scripture often instructs us to help one another understand the
meaning of the message (compare Nehemiah 8:8). But since we are un-
inspired, such explanations are not authoritative. They are fallible and
so should be tested by the standard of Scripture; they should be accepted
only to the extent that they harmonize with Scripture.
Some people claim that the Bible was never intended to contain all
we need in God’s service. They say that many truths were never written
down but were handed down by oral tradition or revealed by later reve-
lations. So, other sources are as authoritative as Scripture.
The passage, however, says Scriptures provide for all good works.
We need no other source of revelation or information about God’s will.
To claim we need tradition, modern revelation, or any other source of
authoritative revelation of God’s will is to belittle and disrespect Scrip-
ture.
Furthermore, the Scriptures tell us everything that is good to do to
serve God. It follows that, if an act is not fairly included as part of the
teaching of Scripture, then that act is not good to do in God’s service. We
should therefore not accept any man-made practices that are not author-
ized in Scripture (see passages under “doctrine” above).
Scripture is not intended to specifically name everything wrong
to do, though many errors are named. But people may invent so many

things displeasing to God that no book could serve as a catalog to com-
pletely list them all. God gave us a complete list of what is good, and we
must then realize that what is not included is not good!
For other passages showing that God has completely revealed all we
need to know to serve Him, see also 2 Peter 1:3; John 16:13; 14:26; Acts
20:20,27; James 1:25.
“Complete” () – “… pert. to being well fitted for some func-
tion, complete, capable, proficient=able to meet all demands…” –
Scripture is understandable.
It also follows from these verses that the Scriptures are written in
such a way that the average person can study them and understand what
they teach.
Some people claim that the average person cannot possibly under-
stand the concepts written in the Bible. Many claim that some church or
other organization is the official interpreter of Scripture so that, without
their official explanations, we cannot possibly know the truth for our-
selves.
“We must, therefore, conclude that the Scriptures alone can-
not be a sufficient guide and rule of faith … because they are not
of themselves clear and intelligible even in matters of the highest
importance, and because they do not contain all the truths neces-
sary for salvation” The Faith of Our Fathers, James Cardinal Gib-
bons, 110th Edition, p. 73.
Other people tell us that special training in seminaries and univer-
sities is necessary to understand the Bible. So, the average person must
take the word of preachers and priests to explain the meaning of Scrip-
ture.
But the Scripture claims to be “profitable” for doctrine, reproof, cor-
rection, and instruction in righteousness. What profit is there in a mes-
sage you cannot understand? God intended the Bible to serve these pur-
poses by revealing His will. Since He is all-wise and all-powerful, He is
perfectly capable of accomplishing His will. So, it does accomplish what
He says it is intended to do. It follows that we can understand it.
“So we have no grounds at all for blaming Scripture if we hap-
pen to deviate in any way, because we haven’t understood it. When
we do understand it, we are right. … When we have gone wrong,
we don’t make out Scripture to be wrong, but it continues to stand
up straight and right, so that we may return to it for correction.” –
Augustine (Ancient Christian Commentary)
See also Mark 7:14; Acts 17:11; Ephesians 3:3-5; 5:17; 1 Corinthians
14:33; Isaiah 55:11; Psalm 119:104,105,130; 1 Timothy 2:4.

What a great blessing to have in the Scriptures such a perfect reve-
lation of God’s will. We need nothing else. God has richly provided for
our guidance, so there is no excuse for those who do not know the truth.
Scripture: Old Testament only or both Old and New Testa-
ments?
Note that some of the Greek dictionaries that we cited earlier show
that the term “Scripture” refers, not just to the Old Testament, but was
beginning even in the first century to be used to refer to the New Testa-
ment.
But some claim that “Scripture” in 2 Timothy 3:16,17 must refer
only to the Old Testament. It is claimed:
(1) Scripture was not yet complete when Paul wrote, so “all Scrip-
ture” could not mean the complete canon as we have it today. It would
not be known until later which inspired New Testament writings should
be considered “Scripture.”
(2) Paul had no reason to believe he was writing Scripture.
(3) Verse 15 says that Timothy knew the Scriptures from childhood.
But in his infancy, he could only have known the Old Testament. So
“Scripture” here must refer only to the Old Testament.
Nevertheless, consider the following evidence that 2 Timothy
3:16,17 refers to all Scripture: the whole New Testament and Old Testa-
ment.
1. “All Scripture” should be understood to refer to everything that

fits the definition of “Scripture”: God’s inspired message, which He
wanted to be written down and wanted to be circulated and preserved as
a standard for His people. This is the natural conclusion of the language.
This passage simply gives a concise summary of what other pas-
sages claim regarding Scripture (see the list of passages regarding inspi-
ration above). “All Scripture” – Old Testament and New Testament – is
exactly what this passage says it is. There is no conflict with any other
passage.

2. New Testament writers claimed the characteristics of Scripture
for their writing and called it “Scripture.”.
Specifically, the New Testament writers knew the proper view of
Scripture, yet they made statements that can only be taken as claiming
that they were writing Scripture.
They called one another’s writings “Scripture”: 1 Timothy 5:18; 2
Peter 3:15,26.
They claimed to write by the direct guidance of the Holy Spirit so
that what they wrote was the commandments of the Lord which should
be circulated and obeyed as the revealed word of God. See such passages
as 1 Corinthians 14:37; 2:10-13; Ephesians 3:3-5; John 16:13; Matthew
10:19,20; Galatians 1:8-12; 2 Peter 1:20,21; 1 Thessalonians 2:13; 2 Tim-
othy 3:16,17; Luke 10:16.
So why deny that 2 Timothy 3:16,17 refers to the New Testament as
well as the Old Testament?
3. Paul knew what Scripture is, knew inspired men were writing
Scripture, and claimed the characteristics of Scripture for his writing.
* Like other New Testament writers, Paul knew what constitutes
Scripture. Yet he clearly claimed that his writings possessed every essen-
tial characteristic of Scripture (see the references above). Knowing what
constitutes Scripture, why would he claim that his writings possessed all
the qualities of Scripture unless he meant to say they are Scripture?
* Paul called Luke’s writings “Scripture” (1 Timothy 5:18), so he
knew other New Testament prophets were writing Scripture, including
one of his traveling companions. If Paul knew that one of his closest com-
panions was writing “Scripture,” why would he not realize that he him-
self was writing Scripture?
* Peter called Paul’s epistles “Scripture” (compare 2 Peter 1:20 to
3:15,16). If Peter knew Paul’s writings were Scripture, why wouldn’t Paul
himself know it?
Paul did not have to wait till some council met centuries later to
know whether he was writing Scripture. He and other Christians in the
first century knew it. His own statements imply it, and Peter had directly
stated it by inspiration!
4. Nearly all Scripture had been recorded before 2 Timothy.
2 Timothy was the last of Paul’s epistles, written about 67 or 68 AD
(see 4:6-8). The earliest books, including James and some of Paul’s epis-
tles, had been written as early as 50-54 AD: about 13-18 years before 2
Timothy.
Luke was written before 2 Timothy (1 Timothy 5:18), as was Acts,
which ended during Paul’s first imprisonment. James was one of the first
epistles written. Matthew, Mark, and 1 and 2 Peter were probably also
written before 2 Timothy. That leaves only the writings of John and per-

haps Hebrews and Jude written after 2 Timothy. Of the 27 New Testa-
ment books, almost certainly at least 20 of them had been completed
before 2 Timothy was written.
Note that “from” the time of his childhood Timothy had been in-
structed in the Scriptures. Nothing here necessarily implies only Old
Testament Scripture. Various New Testament Scriptures had existed for
much of Timothy’s life, probably for most of it. And people in the first
century knew it was Scripture. He had known Paul and his writings
much of his life. He even helped write Scripture (2 Corinthians 1:1)!
Suppose I say, “From the time she was a child, my daughter has
known the Hewitt family.” Does that statement necessarily refer only to
the members of the Hewitt family that existed when she was a child? No.
As the Hewitt family added members over the years, my daughter knew
them too.
Or suppose a business owner said, “From the early days of this com-
pany, we have hired teenagers.” Does that statement include only those
specific teenagers that were hired in the early days of the company? No.
As time passed the company continued to hire teenagers, and these too
are included in the statement.
Likewise, Paul’s statement regarding Timothy means that, in child-
hood, Timothy was instructed in whatever Scripture was available then.
As he grew and new Scripture was added, he would have learned that
too. So, Paul’s statement in verse 15 simply says that Timothy had stud-
ied Scripture from the time of his childhood on: Old Testament and then
New Testament.
5. “All Scripture” could provide us completely with “every good
work” only if it includes the New Testament.
The Old Testament could not provide us completely to every good
work without the New Testament. Paul himself taught repeatedly that
Jesus had removed the Old Testament and replaced it with the New Tes-
tament. See 2 Corinthians 3:6-11; Galatians 3:24,25; 5:1-6; Romans 7:1-
7; Ephesians 2:11-16; Colossians 2:13-17.
So, when Paul said “all Scripture” provides us completely to every
good work, his statement necessarily must have included the New Tes-
tament.
6. 2 Timothy 3:16,17 is a general statement of God’s intent re-
garding all Scripture.
Paul mentions the specific Scriptures Timothy had known (verse
15). Then he makes a broad statement about Scripture in general, of
which the Scriptures Timothy had so far known were a specific example.
Timothy was able to be wise to salvation through the Scripture he had
studied (verse 15) because that is God’s purpose for “all” Scripture
(verses 16,17).
This manner of speaking is common in the Bible, especially in Paul’s
writings. Consider examples.

Note verses 11,12. Paul had suffered persecution in his lifetime
(verse 11). This is a specific example of persecution. Yes, “all” who live
godly will suffer persecution (verse 12). This is a general observation of
which verse 11 was a specific instance.
Note 4:8. Paul (a specific individual) would receive the crown of
righteousness because Jesus will give it to all who love His appearing
(general principle).
Of the numerous examples of such language in Scripture, here are
a few more: Acts 2:37-39; 3:22-24; Matthew 7:7,8; Mark 10:25-27; 1 Co-
rinthians 14:26; 14:39,40; 2 Corinthians 5:9,10; 9:7,8; etc.
Similarly, verse 15 describes a specific individual who was wise to
salvation because of Scripture. Verses 16,17 then state a general obser-
vation regarding Scripture as a whole. The reason Scripture was able to
do what it did for Timothy (verse 15) is that this is the purpose of “all
Scripture” (verses 16,17).
While not all Scripture had yet been recorded at this time, it was
nearly all completed. As the time for the completion of Scripture drew
near, Paul explained what intent God had in mind for Scripture. But the
principle Paul states applies to “all Scripture,” not just that which had so
far been recorded or just that which Timothy had studied in his youth.

2 Timothy 4
4:1,2 – Paul charged Timothy in the presence of God and

Jesus, who will judge the living and the dead by His
appearing and His kingdom, to preach the word, be
urgent in and out of season, reprove, rebuke, exhort, with
all longsuffering and teaching.
Paul is about to conclude his admonitions to Timothy. He knows he
is about to die. He seeks to give Timothy wisdom to guide and strengthen
him after Paul is gone. These are the final words of Paul’s last epistle.
What would he choose to say? He moves to the conclusion by giving Tim-
othy a solemn charge.
He had warned Timothy repeatedly about the danger of error and
evil men, including the problem of persecution. He had just assured
Timothy that he could know the truth from the Scriptures and could rely
on them to guide him. The charge given here is tied to the description
Paul had just given of the value and purpose of Scripture.
Paul shows the solemnity of this charge
1. The charge is made before God and the Lord Jesus Christ.
God is the source of the charge and is a witness to it. These are not
idle words, nor are they Paul’s personal opinion. They are not just off-
the-cuff remarks having little significance. These are words solemnly
presented to Timothy by the will of God.
2. God will judge the living and the dead.

Scripture states repeatedly that all men will be judged. See Matthew
25:31-46; John 12:48; Acts 1:9-11; 10:42; 17:30,31; Romans 2:4-11;
14:10-12; 2 Corinthians 5:10; 1 Thessalonians 4:13-18; 2 Thessalonians
1:5-9; 2 Timothy 4:1; Hebrews 9:27; 10:26-31; Revelation 20:11-15; Ec-
clesiastes 12:13,14.
Note that both the living and the dead will be judged. This requires
a resurrection of the dead before the judgment. See Acts 24:15; Luke
20:27-39; John 6:40-45; 5:21-29; 1 Corinthians 15:12-58; 6:14; 2 Corin-
thians 4:14; 1 Thessalonians 4:13-18.
This charge is significant in the context for two reasons. First, God
will judge Timothy for how well he fulfills this charge! Timothy’s faith-
fulness would determine his eternal destiny. The same is true of our
faithfulness to the responsibilities God has placed before us. Second,
since all men will be judged, Timothy (and we) should preach the word
so men can be prepared for judgment.
Jesus will judge men at His appearing (the second coming) and His
kingdom. The kingdom already existed in the form of the church, as Paul
had himself taught elsewhere. See Daniel 2:31-45; Matthew 16:18,19;
Mark 1:14,15; 9:1; John 18:36; Acts 1:3-8; 2:1-17,33; 1 Corinthians 15:22-
28; Colossians 1:13,14; Hebrews 12:23-29; Revelation 1:9.
However, when Jesus appears and has judged the world, the king-
dom will be glorified and turned over to the Father. See 2 Timothy 4:18;
1 Corinthians 15:24-26,50; 2 Peter 1:11.
Preach the word.
The charge Paul gave was to preach the word urgently and dili-
gently. Preaching carries the idea of announcing as a herald making a
proclamation for a king. This implies a serious message of great conse-
quence, and it should be presented in a manner fitting to its importance.
This is the great need for all ages.
One must be ready and urgent to do it in season and out of season.
The NRSV says “be persistent whether the time is favorable or unfavor-
able.” There are times and circumstances when people will be interested
and open to the truth (in season) and other times when they are not (out
of season). Timothy would face both kinds of times, and so will we.
There are societies even today where people are willing to consider
the Scriptures; large numbers can be taught and many converted. There
are places where people are just indifferent and others where people will
be openly hostile. These latter cases are the ones that lead to the opposi-
tion and persecution Paul had warned Timothy about. But people need
the gospel in all these cases, so it must still be taught regardless of cir-
cumstances.
Like the old country preacher is supposed to have said, “Preach it
when they likes it and when they don’t likes it.”

Convince, rebuke, exhort
The words used here are:
“Convince” (NKJV, NRSV), also translated “reprove” (ASV, NASB,
KJV, ESV, MLV).
“Rebuke” is so translated in all the translations.
“Exhort” (KJV, ASV, NKJV, NASB, ESV) is also translated “encour-
age” (MLV, NRSV).
Both of the first two terms involve the negative connotation of tell-
ing people when they are guilty of sin. The term “rebuke” probably in-
volves this idea more strongly than “convince” (“reprove”), but the con-
cept is in both words. “Exhort” involves more the idea of urging or be-
seeching people to do what is right.
When people are in error, gospel preachers must not remain silent.
We must not condone and justify error, we must not ignore it, and we
must not downplay its significance. If we do, as shown in verses 3,4, peo-
ple may begin to practice error or go deeper into error. Preachers who
remain silent or offer only token resistance to error are failing in the
charge God has given them, and they will give account on judgment day.
Instead of silence or compromise, we must reprove and rebuke
these errors. Old Testament prophets were repeatedly required to re-
buke the sins of the people. Examples of Jesus and the apostles show on
nearly every page of the New Testament that they also believed in doing
the same. The major content of gospel preaching included calling on sin-
ners to repent.
The Scripture knows nothing of the modern idea of preaching a
“positive” gospel that does not condemn sin. When preachers present
only pleasant topics without rebuking errors, they preach a perverted
gospel regardless of what excuse or rationalization they use. They preach
a different gospel (Galatians 1:8,9). They fail to preach the whole counsel
of God (Acts 20:20,27).
For other passages about the need for rebuking sin, see Revelation
3:19; Matthew 5:23,24; 18:15-17; Luke 17:3,4; Galatians 6:1,2; James
5:19,20; 1 Thessalonians 5:14; Ephesians 5:11; 2 Timothy 4:2-4; 1 Timo-
thy 5:20; Titus 1:10-13; Proverbs 28:4.
See notes on 3:16 regarding reproof.
“Rebuke” () – “…1 to express strong disapproval of some-
one, rebuke, reprove, censure also speak seriously, warn … 2 punish …”
_ Bauer-Danker-Arndt-Gingrich.
“… 4. to tax with fault, rate, chide, rebuke, reprove, censure se-
verely…”– Grimm-Wilke-Thayer.
“Exhort” () – “…1 to ask to come and be present
where the speaker is, call to one's side … 2 to urge strongly, appeal
to, urge, exhort, encourage … 3 to make a strong request for
someth., request, implore, entreat … 4 to instill someone with
courage or cheer, comfort, encourage, cheer up … 5 In several

places . appears to mean simply treat someone in an inviting
or congenial manner, someth. like our 'be open to the other, have
an open door': invite in, conciliate, be friendly to or speak to in a
friendly manner …” – Bauer-Danker-Arndt-Gingrich.
“I. as in Greek writings to call to one’s side, call for, summon
… II. to address, speak to (call to, call on), which may be done in
the way of exhortation, entreaty, comfort, instruction, etc. … 1. as
in Greek authors, to admonish, exhort: absolutely … 2. to beg, en-
treat, beseech … 3. to console, to encourage and strengthen by
consolation, to comfort … 4. to encourage, strengthen (i.e. in the
language of A.V. comfort …) … 5. it combines the ideas of exhort-
ing and comforting and encouraging … 6. to instruct, teach…” –
Grimm-Wilke-Thayer.
With all longsuffering and teaching
Longsuffering and doctrine were both listed in 3:10 (see notes
there) where Paul discussed these characteristics regarding his own
work and Timothy’s responsibility to follow his example. All preaching
must be characterized by patience (compare 2:24-26).
“Doctrine” refers to teaching. Paul had emphasized repeatedly to
Timothy the importance of proper doctrine. We are to follow true teach-
ing and not depart from it. See 1 Timothy 1:3-11,18-20; 4:1-7; 6:3ff,20,21;
2 Timothy 1:13; 2:16,23; 3:14-4:4; Titus 1:9-14; 3:9; etc.
“Longsuffering” refers especially to being “patient in bearing the of-
fences and injuries of others … slow to anger, slow to punish…” It em-
phasizes that we do not seek to harm others no matter how they may
mistreat us.
People often need time to accept truth and recognize error. Some-
times they resist the teaching. Time and repetition may be needed. Our
responsibility is to keep teaching even though circumstances are difficult
and frustrating. We must not lose our temper or become discouraged to
the point we fail to teach as needed. It may not be easy, but God requires
us to keep on.
Some people think longsuffering means you just overlook sin, say
little or nothing, and continue to fellowship those who are guilty. Yet as
we have shown, many Scriptures teach that love should lead us to speak
out, oppose sin, and refuse to in any way encourage it.
But in doing this, we must still suffer long (1 Corinthians 13:4-7).
We do not seek to harm them but help them to repent and try to keep
them from harmfully influencing others. If they repent, we must be will-
ing to forgive.
Such longsuffering would be needed especially in the persecution
that Timothy was about to face. And we too will suffer persecution (3:12).
We must be willing to endure without seeking personal vengeance on
our persecutors. Rather we must pray for them and love them though
they are enemies.

(Hebrews 6:15; James 5:8; Luke 18:7; Ephesians 4:2; 2 Corinthians
6:6; Galatians 5:22; Colossians 3:12; 2 Peter 3:15.)
4:3-5 – The time will come when they will not endure sound
doctrine. Having itching ears, they will heap to
themselves teachers according to their own desires and
will turn away their ears from the truth and turn aside
to fables. But teachers must be sober in all things, suffer
hardship, do the work of an evangelist, and fulfill their
ministry.
They will turn away from the truth and follow fables.
The reason rebuke of sin is so necessary is that people often and
easily fall away into error. Paul has warned about this throughout 1 and
2 Timothy. The time will come when people will turn away from true,
wholesome (sound) doctrine. They will follow instead their own desires.
Such people will seek out teachers who will tickle their ears by say-
ing what they want to hear. So they turn away from the truth and follow
fables instead. This is exactly what Israel did time and time again in the
Old Testament.
People often do not like the requirements and prohibitions of God’s
word. They do not want to live such a restricted life, nor do they want to
make the sacrifices that zeal for God requires. Yet they do want to be
religious, otherwise they will feel guilty. They want to live as they please,
yet they want preachers to salve their conscience.
And there will always be preachers who will preach what the people
want to hear if the price is right. So, if people do not like the truth when
they hear it, they will just go find a preacher who will preach it the way
they want it.
But other people will resist the error and stand up for truth if they
hear the truth proclaimed plainly and with conviction. Gospel preachers
must provide that opportunity. If we fail, we are contributing to these
folks’ being lost.
Of course, no amount of preaching will prevent error on the part of
some people. Some tire of the truth and so will leave a congregation
where truth is consistently taught. Such people are clear examples of the
departure from the truth about which Paul is here warning Timothy.
Other passages in 1 and 2 Timothy about error and false teaching
vs. sound doctrine are 1 Timothy 1:3-11,18-20; 4:1-7; 6:3ff,20,21; 2 Tim-
othy 1:13; 2:16,23; Titus 1:9,14; 2:1; 3:9.
General passages about the danger of apostasy and false teaching
are Matthew 7:15-23; 15:14; 2 Corinthians 11:13-15; Acts 20:28-30; 1
John 4:1; 2 John 9-11; Romans 16:17,18; Galatians 1:6-9; 2 Peter chapter
2.

Do the work of an evangelist
Yet with all these dangers of error, Timothy had to continue doing
the work of an evangelist and fulfill or complete his ministry, the work
of service required of him. The work of an evangelist, of course, is to
preach the word as Paul had just described. This includes rebuking error.
This is the duty of evangelists, and those who fail to do it are not fulfilling
their ministry.
Doing this work requires being watchful in all things. Evangelists
must be on guard for the errors Paul has been warning about. They must
recognize dangers and do the preaching and rebuking necessary to warn
people to avoid being taken by them unaware.
This also requires enduring afflictions. We must be willing to suffer
for the cause, as Paul had so repeatedly stated in these epistles. Yet even
if we suffer, we must continue to preach the truth without compromise.
4:6-8 – Paul believed the time of his departure had come. He
had fought the good fight, finished the course, and kept
the faith. So, there was laid up for him the crown of
righteousness which the Lord, the righteous judge,
would give to him at that day, and not just to him but to
all who love His appearing.
Paul’s death was at hand.
Paul frequently alluded to his suffering for Christ. Here he stated
plainly that he was convinced that the opposition would soon succeed in
causing his death. This is no doubt one reason why he was so concerned
about suffering and persecution as he wrote this letter.
His time of departure (death) had arrived. He expresses this as
though it was a drink offering being poured out. Drink offerings were
Old Testament sacrifices that involved a liquid being poured on the altar
(Numbers 15:4-10; 28:4-8). So Paul viewed his spirit as about to be
poured out from his body. But this was his sacrifice for God. He would
give his life as a sacrifice for Him who had given His life as a sacrifice for
us all.
I have fought the good fight, I have finished the race, and
I have kept the faith.
All these expressions summarize how Paul viewed his service to
God.
He describes it as a fight he has successfully fought. But it was a
good fight. Much fighting is wrong; but several times in the letters to
Timothy and elsewhere Paul has described the fight for the truth of God’s
word as a good fight. See 1 Timothy 1:18; 6:12; 2 Timothy 2:3,4 (see our
notes on these verses).

He had finished the course. Paul often compared the Christian’s life
to running a race or competing in an athletic contest. He was approach-
ing the end of the course. He had not given up, had not strayed from the
course, and had not fallen by the wayside. Obstacles had not stopped
him. He expresses a sense of accomplishment. See also our notes on 2:5;
compare Hebrews 12:1ff; 1 Corinthians 9:24ff.
And he was convinced he had kept the faith. He had not fallen away
as so many had done. He had repeatedly admonished Timothy about this
danger, and now he says with confidence that he had avoided the pitfalls.
See 2 Timothy 3:10; 1:5,13; 2:22; 3:14.
Note Paul’s sense of assurance and accomplishment as he looks
back over his life. Compare this to those who live in sin and license.
When they approach the end of life, they so often look back with regret.
They find no lasting value in their lives of pleasure, indulgence, and un-
belief. Death is a fearful enemy to them. But Paul had confidence that
gave him a sense of assurance.
A crown of righteousness awaits.
Finally, as he looked over his life, Paul expressed confidence that he
had a crown of righteousness laid up for him. He has returned to the
illustration of an athletic contest as in 2 Timothy 2:5.
In the Olympic games of that day, the victor received a crown to
wear like Olympic victors today receive a medal to wear. In 1 Corinthians
9:25 he described this as a corruptible crown as compared to the incor-
ruptible crown given to those who are righteous. James 1:12 and Revela-
tion 2:10 refer to this as the “crown of life.” It refers to the reward of
eternal life.
Paul says this crown will be given to all who love Jesus’ appearing
“at that day.” This refers to the day of judgment. He describes the judge
(Christ) as being a righteous judge because his judgment will be fair, just,
and in harmony with what is true and good.
For other passages on the reward of the righteous see: Matthew
5:10-12; 25:46; 2 Corinthians 4:16-5:8; 1 Thessalonians 4:17; 5:9,10; 1
Peter 1:3,4; Philippians 3:20; Revelation 21:3-5; 22:3,4; Romans 2:5-11;
Luke 16:19-31; 1 John 5:11,12.
4:9-12 – Paul wanted Timothy to be diligent to come to him
shortly. Demas forsook him, having loved the present
world, and went to Thessalonica. Crescens went to
Galatia and Titus to Dalmatia. Only Luke was with Paul.
Timothy should bring Mark with him because he was
useful to Paul. Paul sent Tychicus to Ephesus.
Timothy was needed.
Paul urged Timothy to come to him in Rome quickly. He had re-
ferred to his desire to see Timothy in 1:4; compare 4:21. He especially

needed Timothy because, as discussed elsewhere, so many people had
left Paul in his time of need (1:15ff; 4:10ff).
Picture this faithful warrior of truth. He had devoted his life to
preaching the gospel, and for that he had been repeatedly persecuted
and imprisoned. He was sure now that he was about to die for the cause
of truth. And in all that suffering, he had almost no one to stand with
him and care for him. So he was calling for Timothy to come.
Others had left Paul.
Others had left him, some for good reasons, but others for reasons
not good.
Demas is mentioned in Colossians 4:14. But as Paul approached
death, Demas forsook Paul because he loved this present world. Chris-
tians are repeatedly warned about the danger of the world and are ex-
pressly forbidden to love it. See 1 John 2:15-17; James 4:3,4; Romans
12:1,2.
Demas is a warning to all of us of the danger of developing too great
an attachment to the world. How sad to be remembered in the book of
God mainly for having deserted the aged apostle because of love for the
world! Demas had gone to Thessalonica, a major city in Macedonia (see
a map).
Crescens, who is not mentioned elsewhere, had gone to Galatia, a
region in central Asia Minor (see a map). Titus had gone to Dalmatia, a
region northwest of Macedonia on the Adriatic Sea, also known as Illyr-
icum (see a map).
Titus is surely the same one to whom the epistle to Titus was ad-
dressed. See 2 Corinthians 2:13. Paul does not indicate that these latter
two men had sinned in leaving him, but they apparently simply had work
to do in those places (compare verse 12).
The only one left with Paul was the faithful companion Luke. Luke,
of course, wrote the gospel of Luke and the book of Acts. He had often
been Paul’s traveling companion, as indicated by the book of Acts.
When Timothy came, Paul wanted him to bring Mark because he
believed Mark would be useful in the work of service. This shows that
Paul had a change of attitude toward Mark. In Acts 15:36-41 he had been
determined not to take Mark with him on his second preaching trip be-
cause Mark had deserted the work on Paul’s first preaching trip. This
controversy led Paul to separate from Barnabas who was Mark’s uncle.
There is no reason to believe either Paul or Barnabas sinned in the
event recorded in Acts 15. They simply had a strong disagreement in a
matter of personal opinion. They separated but then both men went
about the work of faithfully preaching and teaching.
Years had passed since that event, however. Mark had no doubt ma-
tured and had proved his ability to be useful. So Paul wanted Mark to be
with him at this time. Paul considered both Mark and Barnabas to be
useful in the Lord’s work (1 Corinthians 9:6; Colossians 4:9).

Patton observes: “Brethren ought to follow this example when they
differ over a matter of judgment – find a solution that is acceptable to
both. and go on their way amicably.”
Paul had sent Tychicus to Ephesus. Tychicus is also mentioned in
Acts 20:4; Ephesians 6:21; Colossians 4:7; Titus 3:12. While we do not
know why Paul sent him to Ephesus, nevertheless this shows that not
everyone who had left Paul was guilty of wrongdoing. Some had left for
good reasons.
4:13-15 – Timothy should bring with him the cloak that Paul
left at Troas and the books, especially the parchments.
Alexander the coppersmith did Paul much evil; the Lord
will render to him according to his works. Timothy
should be aware of him because he greatly withstood
Paul’s teaching.
The cloak, books, and parchments.
These requests tell us some interesting things about Paul’s personal
needs and activities. He asked Timothy, when he would come to Paul, to
bring a cloak Paul had left at Troas with Carpus (a man unmentioned
elsewhere). Troas was a city in the region of Asia on the far western shore
of Asia Minor (see a map).
Paul was an apostle, and when we think about the great work he did,
we may tend to forget that he was a human with human needs. The cloak
was doubtless useful to Paul as a prisoner in chains. Why he had left it
in Troas is not stated.
He also asked Timothy to bring the books and especially the parch-
ments. Timothy evidently knew to which books and parchments Paul re-
ferred. Perhaps they too had been left with Carpus (or maybe Timothy
had them already in his possession). What was in these books and parch-
ments is not stated, but they likely included copies of Scriptures.
Note that even inspired men had a use for a library. How much more
so would those who are without inspiration need to read and study to
learn? Tools are useful and preachers need the tools that pertain to their
job. It is also good to know that Paul could have these things despite the
fact he was a prisoner.
Alexander the coppersmith
Paul then warned Timothy to be on guard for Alexander the copper-
smith, who had done much harm to Paul. Other Alexanders are men-
tioned in Scripture, but none are referred to as a coppersmith.
1 Timothy 1:19,20 mentions an Alexander who had been delivered
by Paul to Satan because he had committed blasphemy and made ship-
wreck of the faith. He was associated with Hymenaeus, who is also re-
buked in 2 Timothy 2:17.
Another Alexander is mentioned in Ephesus in Acts 19:33, but he
was a Jew whom the Jews put forth to make a defense when a riot began

in Ephesus. This Alexander did not at that time express any particular
opposition to Paul. But he did live at Ephesus where Timothy was when
Paul wrote this letter.
The Alexander mentioned here may be an entirely different person.
In any case, Paul clearly states that Alexander had done much evil
to him. Paul sought no personal vengeance on him, but he named him
and accused him of evil. So here is another example in which evil men
were named and their evil rebuked. Yet Paul left the punishment of the
man in the hands of God, knowing God will adequately punish (Romans
12:14-24).
Paul still warns Timothy to be wary of the man, because he greatly
withstood Paul’s teaching efforts. There have been opponents of truth in
every age, and faithful preachers have always had opposition. This helps
explain why Paul has been continually warning Timothy about the dan-
ger of persecution and suffering.
4:16-18 – No one supported Paul at his first defense; all
deserted him. He hoped it would not be laid to their
account. Nevertheless, the Lord strengthened him so the
message might be proclaimed and all the Gentiles might
hear. Paul was delivered out of the mouth of the lion. He
was confident the Lord delivered him from every evil
work and would save him to the heavenly kingdom.
All forsook Paul.
Evidently, Paul had already had one hearing to offer his defense
presumably before Caesar or other governing officials. At that time, no
one came to support him, but all forsook him. This is exactly how Jesus
had been treated.
It is not clear whether Paul means to imply that Luke, Titus, etc.,
had deserted him. They may not have been present at the time or may
not have been in a position to do anything to help. Perhaps the reference
here is to members or officials who were in a position to do some good
to help Paul but refused to do so. Compare 1:15-18.
In any case, some had deserted Paul in his time of need. Neverthe-
less, Paul did not wish harm on them. Like Jesus, he sought their for-
giveness, not their punishment. This would be a hard attitude to main-
tain. These Christians claimed to believe the same as Paul. He may have
converted some of them. Yet when he was in danger, they did nothing to
help Him.
The Lord stood by Paul.
Despite the unfaithfulness of other people, God always stands by his
faithful servants (compare 2:19; 1:12). So God stood by Paul and gave
him strength. We must learn this lesson too. Men may fail us, but God
never will. We must put our faith in Him.

Because of God’s care, Paul was able to fully proclaim the message
of salvation. This he may have done at the trial as he did at his trials
before Felix and Festus. Or Paul may refer to the fact that, though he was
in prison, he was able to continue to write letters (like the present one
and other prison epistles) and to receive visitors whom he could teach
(compare Acts 28:16-31).
As a result, the Gentiles had the opportunity to hear the truth. So
Paul believed he had been delivered from the mouth of the lion. The Ro-
mans enjoyed throwing Christians to lions. Paul felt like he had faced
such a lion and been delivered by God’s grace. This may not have been a
literal lion (but compare 1 Corinthians 15:32). It may have been Satan (1
Peter 5:8) or simply a situation that Paul felt was like facing a lion.
Praise to God for delivery
As God had delivered Paul, Paul was convinced God would continue
to save him from all the evil that lay in his path. As a result, Paul would
be saved to enter the heavenly kingdom (compare 2 Peter 1:11).
We may be slain and suffer here. People may fail us and desert us.
But Satan cannot ultimately defeat us provided we resist him and remain
faithful to God. No trial or temptation is so great it cannot be overcome
(1 Corinthians 10:13). Paul gave God glory for these blessings.
Paul’s confidence that God would deliver him did not necessarily
refer to saving him from suffering or even death. He expected to die. So,
the delivery was primarily spiritual. God will help us to be faithful so that
no amount of persecution or opposition can ultimately destroy our rela-
tionship with God.
4:19,20 – Salute Priscilla and Aquila and the house of
Onesiphorus. Erastus remained at Corinth, but Paul left
Trophimus at Miletus sick.
Final greetings
Paul concludes the letter by sending greetings from and to various
Christians and giving other personal information.
He sends greetings to Priscilla and Aquila. This couple had often
been associated with Paul. He had worked with them as tentmakers in
Corinth (Acts 18:1-3). He left them at Ephesus where they instructed
Apollos (Acts 18:18,19,24-28). Compare Romans 16:3,4; 1 Corinthians
16:19. The fact they were with Timothy may be another indication that
Timothy was in Ephesus.
Paul also sent greetings to Onesiphorus whom he had praised in
1:16-18 (see notes there). This man also was from Ephesus (1:18).
Paul then gave information about two men whom Timothy evi-
dently knew. Paul had left Erastus at Corinth. The reason is not ex-
plained but it could be like other situations in which Paul sent men to
work with certain churches to strengthen them.

Acts 19:22 lists a man named Erastus as a traveling companion of
Paul, and Paul sent him with Timothy into Macedonia. This could very
well be the same Erastus mentioned to Timothy here. See also Romans
16:23 where a man named Erastus is mentioned as being the treasurer
of the city where Paul was.
Paul also mentions Trophimus whom he left sick at Miletus. Miletus
was the city where Paul spoke with the Ephesian elders as he traveled
toward Jerusalem (Acts 20:15ff). Trophimus is also mentioned in Acts
20:4.
The case of Trophimus, however, proves the error of those who
claim that God promises good health to all faithful Christians. Some say
that all sickness is the result of sin; so, if you have enough faith in God,
you will overcome all sickness. Others say God will do miracles to over-
come all our troubles. Paul could do miracles. Why did he not heal
Trophimus?
4:21,22 – Timothy should be diligent to come before winter.
Paul sent greetings from Eubulus, Pudens, Linus,
Claudia, and all the brethren. He expressed his desire
that the Lord would be with Timothy’s spirit and grace
would be with him.
Paul then gives a final urging to Timothy to come to him before win-
ter if possible (compare 4:9; 1:4). Presumably, travel in winter would be
difficult and would prevent or hinder Timothy from coming. Paul ur-
gently wanted Timothy to come before travel would become difficult.
Perhaps also he would need the cloak when winter came (verse 13).
He then sent greetings to Timothy from various people, whom Tim-
othy most likely knew. He mentions Eubulus, Pudens, Linus, Claudia,
and all the brethren. We have no record of these people elsewhere in
Scripture. Did all these people fail to stand with Paul at his first defense,
or is there some other explanation for their conduct considering verse 16
(see our notes on that verse)?
Finally, Paul closes his letter by pleading for God’s blessings and
grace to be with Timothy’s spirit.
Thus closes the last letter we have from this great man of God, this
great apostle, who wrote so many of the New Testament letters. The in-
spired record of his life closes with him in chains confident that he will
die, yet confident that he faces the eternal reward of the righteous. His
final plea urges other Christians to stand firm through persecution and
continue to preach the word.
Sources Frequently Cited in These Notes
Ancient Christian Commentary on Scripture. InterVarsity Aca-
demic, Downers Grove, IL, 2006. WORDsearch CROSS e-book.

Bauer, Danker, Arndt, and Gingrich, A Greek-English Lexicon of
the New Testament and Other Early Christian Literature, 3rd Edition.
University of Chicago Press; Chicago, IL 2001.
ESV Archaeology Study Bible, The; Crossway, Wheaton, IL, 2017
Horne, Thomas, Introduction to the Critical Study and Knowledge
of the Holy Scriptures, 4 volumes; T. Cadwell, Strand, London, 1828
(public domain).
Lipscomb, David and J. W. Shepherd, A Commentary on the New
Testament Epistles: I, II Thessalonians, I, II Timothy, Titus, Philemon;
Gospel Advocate Company, Nashville, TN, 1942.
Miller, James P., “The Workman of Christ” – Paul’s Essay on the
Work of the Evangelist: I&II Timothy; published by Miller Publications,
1972.
Patton, Marshall, Truth Commentaries: The Books of 1 & 2 Timo-
thy, Titus, Philemon; Guardian of Truth Foundation, Bowling Green,
KY, 2001.
Philips, H.E., Scriptural Elders and Deacons; Cogdill Foundation,
Marion, IN, 1959.
Thayer, Joseph Henry, Greek-English Lexicon of the New Testa-
ment (original material prepared by Grimm and Wilke, translated, re-
vised, and enlarged by Thayer); Zondervan’s Publishing House, Grand
Rapids, MI (public domain).
Vine, W.E., Vine’s Expository Dictionary of New Testament
Words; MacDonald Publishing Co., McLean, VA.

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Timothy

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Commentary on

© Copyright David E. Pratte, 2021

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You can find study questions to accompany these notes at

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I want to express thanks to the students in the adult Bible

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Only the Scriptures provide an infallible, authoritatively inspired

Notes on the Ancient Christian Commentary

“He who glories, let him glory in the Lord” – 1

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ASV – American Standard Version

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Chapter 1 – A Charge to Warn Men

1:1,2 – Introduction and Greeting

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Some have strayed and turned aside to idle talk.

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1:8,9 – The law is good if a person uses it lawfully. The law is

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1:12-14 – Paul thanked Christ Jesus for counting him faithful

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Having described the salvation made available to him by God, Paul

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Chapter 2 – Instructions about

Having given his introductory charge summarizing Timothy’s re-

2:1,2 – Supplications, prayers, intercessions, and

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