1Ti 3:15, 5:22, 24 | JFB | e4.org | 15. But if I tarry long —before coming to thee. that —that is, I write ( ) "that thou mayest know," &c. behave thyself —in directing the Church at Ephesus ( ). the house of God —the Church ( , "the temple of God"; ). which is —that is, inasmuch as it is. the church —"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, ), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus ( ). He is the fountain of "truth," and the foundation of our "trust" ( ). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone ( ). the pillar and ground of the truth —evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL ); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended ( ; compare ). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense ( ). The apostles are foundations in a secondary sense ( ). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN ]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after ( ). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies ( ). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies ( ). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," ), the final support of the building [ALFORD ]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.

‏ 1 Timothy 3:15

15. But if I tarry long—before coming to thee.

that—that is, I write (1Ti 3:14) "that thou mayest know," &c.

behave thyself—in directing the Church at Ephesus (1Ti 4:11).

the house of God—the Church (Heb 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Eph 2:22).

which is—that is, inasmuch as it is.

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

the pillar and ground of the truth—evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Ga 2:9; compare Re 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1Co 3:11). The apostles are foundations in a secondary sense (Eph 2:20; Re 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (1Ti 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," 2Ti 2:19), the final support of the building [ALFORD]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.

‏ 1 Timothy 5:22

22. Lay hands—that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here.

suddenly—hastily: 1Ti 5:24, 25 show that waiting for a time is salutary.

neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."

keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.

‏ 1 Timothy 5:24

24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1Ti 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.

going before to judgment—as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Co 4:5; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.