1 Timothy 5:21

1Ti 5:21. I charge thee before God, &c. — He refers to the last judgment, in which we shall stand before God, and Christ, and his elect — That is, holy, angels — Who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity; that thou observe these things without preferring, &c. — Προκριματος, prejudging. The word signifies a judgment formed before the matter judged hath been duly examined; doing nothing by partiality — For or against any one; Greek, κατα

προσκλισιν, literally, a leaning to one side, through favour arising from private friendship or affection.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5:21 God and Christ Jesus and the highest angels constitute three witnesses (5:19). These witnesses confirm the accusation against leaders who sin (5:20). • Angels are associated with God’s judgment (Dan 7:9-10; Matt 13:49; 25:31, 41; Luke 9:26; 2 Thes 1:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 5:21. Ἐνώπιον, before) Paul presents vividly to Timothy the last judgment, in which God will be revealed, and Christ will be seen face to face with His angels; comp. 2Ti 4:1. And yet the words, face to face, do not shut out reference to the present time, 1Ti 5:4 (ἐνώπιον τοῦ Θεοῦ); 2Co 8:21. See ch. 1Ti 6:13, etc.—καὶ Κυρίου, and the Lord) The article is not added, though it is immediately added with respect to the angels. Therefore the appellations, God and Lord, refer to one subject [before Him who is at once God and Lord, Jesus Christ];[43] comp., however, 2Ti 4:1.[44] The old reading has not Κυρίου.[45]—ἘΚΛΕΚΤῶΝ) An epithet, which sharpens the reverence of Timothy; ἘΚΛΕΚΤῸς, choice, 1Pe 2:6.—χωρὶς προκρίματος) ΧΩΠῚς ΤΟῦ ΠΡΟΠΕΤῶς ΚΑῚ ΔΊΧΑ ΚΕΚΡΙΜΈΝΗς ΒΟΥΛῆς ΠΡᾶΞΑΊ ΣΕ ΤΊ.[46] Glos. ap. Pricæum.—ΠΡΟΚΡΊΜΑ, prejudice (prejudging), is the failing of him who determines, before the matter fully opens itself out; 1Ti 5:22, note. There ought to be judgment, not prejudice (prejudging); 1Ti 5:24.—κατὰ πρὁσκλισιν) The glosses by the same writer are, ΚΑΤᾺ ΠΡΌΣΚΛΙΣΙΝ, ΚΑΤᾺ ΧΆΡΙΝ, ΠΡΟΣΠΆΘΕΙΑΝ, Ἢ ἘΤΕΡΟΜΈΡΕΙΑΝ, In short, prejudice through hatred, partiality through favour. [Often a man is hurried headlong by some impulse, and treats this or that person either well or ill accordingly; but we should act considerately, and think, what is suitable to the Divine will.—V. g.]

[43] This is a principle laid down by Bishop Middleton, that where the one article precedes two appellatives, they must refer to one and the same person; a most important canon against Socinians. See Tit 2:13.—ED.

[44] ἐνώπιον τοῦ Θεοῦ, καὶ Χοιστοῦ Ἰησοῦ. But Middleton’s canon does not apply there; for Χριστοῦ Ἰησοῦ are used as proper names, not appellatives. So here, too, if the Κυρίου be not read. Therefore Θεοῦ is God the Father.—ED.

[45] Wherefore it is omitted in the Germ. Vers., which follows the margin of both ED.—E. B.

[46] i.e. Without thy doing aught precipitately and apart from decided deliberation or counsel.

AD(Δ) corrected, Gfg Vulg., Hilar. 328, Lucif. omit Κυρίου. Rec. Text has no good authority for it.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_5:21. The apostle concludes the section, on the proper conduct towards the presbyters, with a solemn adjuration to observe the precepts given.

διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων] In the N. T. the verb διαμαρτύρεσθαι means testify (so Act_8:25; Act_10:42; Act_18:5, etc.) and adjure, and in the latter sense often serves to strengthen an exhortation (Luk_16:28; Act_2:40; 1Th_4:6; 2Ti_2:14, etc.); so, too, here. The addition καὶ τῶν ἐκλεκτῶν ἀγγέλων is explained from the idea that the throne of God is surrounded by angels as His servants. The reference to the last judgment is wrong, as in Bengel (with whom Wiesinger and van Oosterzee agree): repraesentat Timotheo judicium extremum, in quo Deus revelabitur et Christus cum angelis coram conspicietur. Paul is appealing, not to something future, but to something present.

The ἐκλεκτῶν cannot be taken as a genitive dependent on τῶν ἀγγέλων (= before the angels of the elect, i.e. believers, so Hofmann); ἐκλεκτῶν, as its position between the article and the substantive shows, is an adjective belonging to ἀγγέλων.[192] It does not distinguish higher angels from lower,[193] nor the good from the bad, nor the guardian angels of Timothy and the Ephesian church (Mosheim) from all others, nor the angels in general from earthly beings; it is to be taken simply as an epitheton ornans. The angels as such are ἐκλεκτοὶ Θεοῦ, whom God has chosen as the objects of His love; comp. 1Pe_2:4, where ἘΚΛΕΚΤΌς is synonymous with ἜΝΤΙΜΟς. Wiesinger rightly remarks that ἘΚΛΕΚΤΟΊ is to be taken as a general epithet of all angels, like ἍΓΙΟΙ ἈΓΓ., ἌΓΓ. ΦΩΤΌς, and the like. It is added in order to give greater solemnity to the form of adjuration. Comp. with it the form in Josephus, where (Bell. Jud. ii. 16. 14) in Agrippas address to the Jews we have: μαρτύρομαι διʼ ἐγὼ μὲν ὑμῶν τὰ ἅγια καὶ τοὺς ἱέρους ἀγγέλους τοῦ Θεοῦ.

ἵνα ταῦτα φυλάξῃς] ταῦτα does not refer to everything that has been said to Timothy regarding his conduct towards each class (Hofmann), but to what was said in 1Ti_5:17-20 regarding the presbyters. The solemn adjuration is due to the importance which the office of presbyter had for the church. De Wette, Wiesinger, van Oosterzee refer it only to 1Ti_5:20; but this is contradicted by the close connection of the verse with what precedes.

ΧΩΡῚς ΠΡΟΚΡΊΜΑΤΟς, ΜΗΔῈΝ Κ.Τ.Λ.] ΠΡΌΚΡΙΜΑ, prejudice, in a favourable as well as an unfavourable sense. Several expositors take it here in an unfavourable sense, so that the next words: μηδὲν ποιῶν κατὰ πρόσκλισιν, form a contrast to ΧΩΡῚς ΠΡΟΚΡΊΜΑΤΟς (so in this commentary). But as there is nothing to indicate a contrast, it is better to take the second member as defining the first more precisely: without prejudice, doing nothing by favour.

Hofmann translates πρόκριμα by preference (so Leo); but Wiesinger has already remarked that this meaning cannot be proved. If ΠΡΌΚΛΗΣΙΝ were to be taken as the original reading, it would have to be explained as Theophylact explains it: ΠΡΟΣΚΑΛΕῖΤΑΊ ΣΕ ΤῸ ἛΝ ΜΈΡΟς ΕἸς ΤῸ ΒΟΗΘΕῖΝ ΑὐΤῷ· ΜῊ ΤΟΊΝΥΝ ΠΟΙΉΣῌς ΚΑΤᾺ ΤῊΝ ἘΚΕΊΝΟΥ ΠΡΌΣΚΛΗΣΙΝ, which nevertheless is still an artificial interpretation.[194]

[192] Cases occur in which the genitive of a substantive is governed by a substantive likewise in the genitive (e.g. 2Co_4:4); cases, too, in which the dependent genitive precedes the substantive governing it (e.g. Rom_11:13); but none in which the genitive of a substantivein form adjectivalgoverned by a substantive in the genitive, stands between it and the article belonging to it.

[193] Baur explains the expression from the gnostic idea of angels who stand in special connection with the Redeemer. Irenaeus, i. 4. 5 : οἱ ἡλιωκότες αὐτοῦ (τοῦ Σωτῆρος) ἄγγελοι; vii. 1 : οἱ περὶ τὸν Σωτῆρα ἄγγελοι; iv. 5 : οἱ ἄγγελοι οἱ μετʼ αὐτοῦ οἱ δορυφόροι.But apart from other reasons, the expression here used is much too indefinite to be referred to that idea. Van Oosterzee takes ἐκλεκτοί to denote the highest orders of angels, but does not prove that the word is used in such a way.

[194] Reiche is wrong in saying: Huther et Matthies, quin lectionem hanc (πρόσκλησιν) absurdam Lachmanni auctoritate sequantur, parum abesse videntur. The reading πρόσκλισιν is distinctly enough preferred by Matthies, as well as in this commentary, in spite of the weight allowed to the important authorities that testify for the other reading.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 5:21 . διαμαρτύρομαι : It is easy to see that St. Paul had not perfect confidence in the moral courage of Timothy. He interjects similar adjurations, 1Ti 6:13 , 2Ti 4:1 . In 1Th 4:6 we can understand διεμαρτυράμεθα to mean that purity had been the subject of a strong adjuration addressed by the apostle to his converts.

τῶν ἐαλεκτῶν ἀγγέλων : The epithet elect has probably the same force as holy in our common phrase, The holy angels . Compare the remarkable parallel, cited by Otto and Krebs, from Josephus, B. J . ii. 16, 4, μαρτύρομαι δὲ ἐγὼ μὲν ὑμῶν τὰ ἅγια καὶ τοὺς ἱεροὺς ἀγγέλους τοῦ θεοῦ καὶ πατρίδα τὴν κοινήν , and Testament of Levi , xix. 3, μάρτυς ἐστι κύριος , κ . μάρτυρες οἱ ἄγγελοι αὐτοῦ , κ . μάρτυρες ὑμεῖς . The references to angels in St. Paul’s speeches and letters suggest that he had an unquestioning belief in their beneficent ministrations; though he may not have attached any importance to speculations as to their various grades. We are safe in saying that the elect angels are identical with “the angels which kept their own principality” (Jud 1:6 ), “that did not sin” (2Pe 2:4 ).

Ellicott follows Bp. Bull in giving ἐνώπιον a future reference to the Day of Judgment, when the Lord will be attended by “ten thousands of His holy ones” (Jud 1:14 ). But this seems an evasion due to modern prejudice. ἐνώπιον implies that the solemnity of the charge or adjuration is heightened by its being uttered in the actual presence of God, Christ, and the angels. Perhaps one may venture to suppose that these are thought of as in three varying degrees of remoteness from human beings, with our present powers of perception. God the Father, though indeed “He is not far from each one of us,” “dwells in light unapproachable”; Christ Jesus, though in one sense He dwells in us and we in Him, is for the most part thought of as having His special presence at the right hand of the Majesty in the heavens; but the angels, though spiritual beings, are akin to ourselves, creatures as we are, powers with whom we are in immediate and almost sensible contact, media perhaps through which the influences of the Holy Spirit are communicated to us.

ταῦτα refers to all the preceding disciplinary instructions.

προκρίματος : dislike, praejudicium .

πρόσκλισιν : partiality ( nihil faciens in aliam partem declinando , Vulg.).

Clem. Rom., ad Cor . 21, has the phrase κατὰ προσκλίσεις . The reading πρόσκλησιν is almost certainly due to itacism. It could only mean “ by invitation, i.e. , the invitation or summons of those who seek to draw you over to their side” (Thayer’s Grimm).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The fourth rule: Let sincerity be used without any prejudice or respect of persons in Ecclesiastical proceedings, (especially against the Elders) because God himself is there present, and the Lord Jesus Christ with a multitude of Angels.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (Ti2 4:1).

before--"in the presence of God."

Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels

elect angels--an epithet of reverence. The objects of divine electing love (Pe1 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (Pe2 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [CALVIN] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Luk 15:10; Co1 4:9).

these things--the injunctions, Ti1 5:19-20.

without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," Ti1 5:22, also Ti1 5:24.

partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. I charge thee before God] The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Saviour of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.

Without preferring one before another] χωρις προκριματος. Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21 I adjure thee before God Paul introduced this solemn appeal, not only on account of the very great importance of the subject, but likewise on account of its extreme difficulty. Nothing is more difficult than to discharge the office of a public judge with so great impartiality as never to be moved by favor for any one, or to give rise to suspicions, or to be influenced by unfavorable reports, or to use excessive severity, and in every cause to look at nothing but the cause itself; for only when we shut our eyes to persons do we pronounce an equitable judgment.

Let us remember that, in the person of Timothy, all pastors are admonished, and that Timothy is armed, as with a shield, against wicked desires, which not infrequently occasion much trouble even to some excellent persons. He therefore places God before the eyes of Timothy, that he may know that he ought to execute his office not less conscientiously than if he were in the presence of God and of his angels.

And the Lord Jesus Christ. After having named God, he next mentions Christ; for he it is to whom the Father hath given all power to judge, (John 5:22,) and before whose tribunal we shall one day appear.

And the elect angels. To “Christ” he adds “angels,” not as judges, but as the future witnesses of our carelessness, or rashness, or ambition, or unfaithfulness. They are present as spectators, because they have been commanded to take care of the Church. And, indeed, he must be worse than stupid, and must have a heart of stone, whose indolence and carelessness are not shaken off by this single consideration, that the government of the Church is under the eye of God and the angels; and when that solemn appeal is added, our fear and anxiety must be redoubled. He calls them “elect angels,” not only to distinguish them from the reprobate angels, but on account of their excellence, in order that their testimony may awaken deeper reverence.

Without hastiness of judgment . The Greek word προκρίμα, to translate it literally, answers to the Latin word proejudicium, “a judgment beforehand.” But it rather denotes excessive haste, as when we pronounce a decision at random, without having fully examined the matter; or it denotes immoderate favor, when we render to persons more than is proper, or prefer some persons as being more excellent than others; which, in the decisions of a judge, is always unjust. Paul, therefore, condemns here either levity or acceptance of persons.

To the same purpose is that which immediately follows, that there must be no turning to this side or that; for it is almost impossible to tell how difficult it is, for those who hold the office of a judge, to keep themselves unmoved, amidst assaults so numerous and so diversified. Instead of κατὰ πρόσκλισιν, some copies have κατὰ πρόσκλησιν But the former reading is preferable.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) I charge thee before God, and the Lord Jesus Christ.—More accurately, as well as more forcibly rendered, “I solemnly charge thee.” “Lord” must be omitted before Jesus Christ, the older authorities not containing the word. The sense of the passage remains the same. Very solemnly is Timothy adjured to carry out the varied duties of his great charge, the government of the Church of Ephesus, impartially—doing nothing hastily, ever watchful of himself. St. Paul has just pressed upon him how needful it was to exercise care in the case of an accused presbyter. He must listen to no charge except several competent witnesses were produced to support the accusation. He now reminds Timothy—the chief presbyter—of the ever present unseen witnesses of his conduct (see Heb_12:1). In that awful presence—in sight of the throne of God, with Messiah on the right hand, and the angels, the chosen attendants and ministers of God, gathering round about the throne—would Timothy guide and rule the congregations of Christians in that famous Eastern city.

The Church of Ephesus had been built up and consolidated by the personal presence and influence of St. Paul, resident there some three years; and at the time when St. Paul wrote to Timothy it was second in numbers and in influence to none of the early groups of congregations (except, perhaps, to the Christian communities of Syrian Antioch). Placed by an Apostle as the first head of such a community, intrusted with one of the greatest and most important charges in Christendom, Timothy indeed needed to be watchful. Well might St. Paul remind him of the tremendous witnesses who would be present in his hour of trial.

And the elect angels.—St. Paul had been speaking of the internal organisation of the church on earth, and had been dwelling, first, on rank and order among women, and secondly, among men, especially directing that a special position of honour should be given to the more distinguished and zealous of the presbyteral order. The term “elect” here given to certain of those blessed spirits—in whose sight, as they stood and ministered before the throne of God, Timothy would rule over the charge committed to him—would seem to imply that, as on earth, so in heaven are there degrees in rank and variety in occupation. These holy ones are probably termed “elect” as especially selected by the Eternal as His messengers to the human race, as was Gabriel, who stands in the presence of God. (See Luk_1:19.) St. Paul loves to refer to the ranks and degrees of the host of heaven. (See Rom_8:38; Eph_1:21; Col_1:16.) But it is possible that these “elect angels” were those blessed spirits who “kept their first estate,” and had not fallen. (See 2Pe_2:4, and Jud_1:6.)

That thou observe these things.—The “things” Timothy was to observe, as ever in the presence of so august a company of witnesses, were the varied points touched upon in the preceding verses, relating to the internal organisation of the church over which he was presiding, especially bearing in mind (for St. Paul again refers to this point) his words which bore upon judgment of presbyters—the men whose lives and conversation were to be an example to the flock.

Without preferring one before another.—More literally, without prejudice. He who presides over a great Christian community must be above all party feeling. That unhappy divisions existed in the churches, even in the lifetime of the Apostles, we have ample evidence, not only in the inspired writings, but also in the fragments we possess of the earliest Christian literature.

Doing nothing by partiality.-Although these reminding words, and those immediately preceding, were written with especial reference to the judicial inquiry Timothy would be constrained to hold in the event of any presbyter being formally accused either of a moral offence or of grave doctrinal error in his teaching, yet they must be understood in a far broader sense. The presiding elder in Ephesus must never forget that he bears rule, not only over one school of Christian thought, but over all men who acknowledged Jesus as Messiah and Redeemer.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. The solemnity of the adjuration in this verse points to a very definite exercise of the duty imposed, and to expected difficulty in the doing of it, arising perhaps not only from Timothy’s diffidence but from the prominence of the ‘elders’ who are to be ‘rebuked.’ Cf. Act_20:29 as above. Here again as frequently the ms. authority requires us to read ‘Christ Jesus,’ not ‘the Lord Jesus Christ.’ Cf. note on 1Ti_1:1.

the elect angels] If we compare (1) Judges 6, ‘angels which kept not their own principality,’ and (2) Judges 14, ‘The Lord came with ten thousands of his holy ones’ coupled with Heb_12:22, ‘ye are come unto … ten thousands of angels,’ we may interpret the phrase with Chrysostom of the unfallen angels; and though ‘the angels’ alone would, as Alford objects, be sufficient to designate the good angels, yet the added epithet has its force in an adjuration against rebel speech and self-will. We may see too with Bp Bull a further appositeness in the adjuration, ‘because they in the future judgment shall be present as witnesses with their Lord.’ See further on the general meaning of the word ‘elect’ in N.T. on Tit_1:1, 2Ti_2:10.

without preferring one before another] More precisely as margin and R.V., without prejudice; the word, only occurring here, is exactly the Latin prae-iudicium, a prejudging the case unfavourably. The next clause, ‘doing nothing by partiality’ or by preference, expresses the opposite error of deciding for a favourite apart from the evidence; the substantive only occurring here, though the verb is found Act_5:36, used of the partisans of Theudas, ‘to whom a number of men, about four hundred, joined themselves.’ The metaphor is seen clearly in Goldsmith’s description of the country parson:

‘And e’en his failings leaned to Virtue’s side.’—Deserted Village.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lay hands suddenly on no man,.... Which is not to be understood of removing censures from off offenders, upon their repentance, which should not be suddenly and hastily done; and which it seems in later times has been done by imposition of hands; but since no such custom obtained in the apostle's time, and a taking off of censures is never in Scripture signified by this phrase, it cannot be intended here; but rather the admission of persons into the work of the ministry, and the installing of them into the office of an or pastor; upon whom, in these early times, hands were laid by the apostles, whereby gifts were conveyed, as on Timothy; See Gill on Ti1 4:14.

And from this rite this act was so called, as it might be when it was laid aside; just as, with the Jews, an ordination of one of their doctors is called "imposition of hands", though they performed it by words, and not by laying on of hands; which now by them is not judged necessary (l): and then the sense is, do not hastily and at once admit any person into the sacred work of the ministry, or constitute him an elder, or pastor, over a church of Christ; but let him be first proved, and let it plainly appear, that he has the grace of God in him, and has gifts for public service bestowed on him; that he is sound in faith, and of a good life and conversation; and a man of uprightness and fidelity;

neither be partaker of other men's sins; of any of the members of the church; by doing the same, joining with them therein, or by consenting to them and taking pleasure in them, as done by others; by conniving at them, and not restraining them, nor reproving for them: or rather this refers to rash and hasty ordinations of ministers; and either regards the sins of those who lay hands suddenly on men, and with whom the apostle would not have Timothy join, that he might not be a partner in their sins; or else the sins of those that are ordained, and these, whether before or after their ordination; which such involve themselves in, who either rashly and ignorantly ordain such persons; and much more if they do it, knowing them to be such: and these sins may include both immorality and error; see . Keep thyself pure; not from his own sins, the sin of nature, indwelling sin, and actual transgressions; no man is, or can be pure, from either of these; nor can any man keep himself; Christ only is able to keep them from falling. But the apostle's meaning is, that he should keep himself pure from the sins of others, by not rashly and suddenly admitting any into the ministry; just as the apostle was pure from the blood of all men, by faithfully preaching the Gospel; so he suggests that Timothy would be pure from partaking of other men's sins, by observing a strict discipline in the house of God. Some refer this to chastity of body, in opposition to the sin of uncleanness, which his youthful age and the temptations about him might expose him to the danger of; and which is scandalous and infamous in a minister of the word. Which sense serves to show the connection of the following words, which otherwise seem to stand unconnected.

(l) Misn. Sanhedrin, c. 1. sect. 3. & Maimon. & Bartenora in ib. Juthasin, fol. 60. 1. & Maimon. Hilchot Sanhedrin, c. 4. sect. 1, 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Ver. 21. Without preferring one] Or, without precipitation or prejudice. χωρις προκριματος. Omne iudicium a se aufert, qui ad causam praeiudicium affert. A judge must not sit to hear persons, but causes; therefore justice is drawn blindfold.

Doing nothing by partiality] κατα προσκλισιν, by tilting the balance on the one side, as the word signifies. An even hand must be carried between party and party. The contrary whereunto is called by the Greeks ετερομερεια, siding.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I charge thee before God - compare Luk 16:28; Act 2:20. The word rendered “charge” means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ - As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels - It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good; compare notes on Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men, are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of a departed father, mother, or sister were fixed upon us, and as if we were encompassed by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us! The word “elect” here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called “elect” because they are chosen of God unto salvation (notes on Eph 1:4-5), and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and human beings, are unknown to us; compare notes on Mat 11:25.

That thou observe these things - Probably referring to all the things which he had enjoined in the previous parts of the Epistle.

Without preferring one before another - Margin, “prejudice.” The meaning is, “without previous judgment” - χωρὶς προκρίματος chōris prokrimatos - without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church he should remember that all are brethren, and all, of whatever rank, color, sex, or age, have equal rights.

Partiality - Greek, “inclination,” or “proclivity” - that is, without being inclined to favor one party or person more than another. There should be no purpose to find one guilty and another innocent; no inclination of heart toward one which would lead us to resolve to find him innocent; and no aversion from another which would make us resolve to find him guilty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Without prejudice [10] for or against any one, not declining to either side, holding the scales of justice equally. (Witham)

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[BIBLIOGRAPHY]

Sine præjudicio, Greek: choris prokrimatos.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things: by these things may be understood the whole of what went before, or what followeth. I judge it most proper to refer it to all the precepts foregoing in this Epistle, which evidenceth them to be things which he had received from the Lord, not what he directed without any express notice of the will of God as to them. This is evident by his grave and severe charge to Timothy to observe them, for he chargeth him to observe them as in the presence of God and Christ, and calleth the good angels to be witnesses, both of his faithfidness, in giving him this charge, and of Timothy’s faithfulness or unfaithfulness, according as he should observe or neglect the things given him in charge: he calls the angels elect, unquestionably in opposition to the evil and reprobate angels.

Without preferring one before another, doing nothing by partiality: he requires the doing of them without respect to any persons, rich or poor, friends or foes; partiality no way becoming a judge in any cause, who ought to hold the balance even, not inclining it any way, but judging things and not persons. Some of the things before mentioned may seem of too minute a consideration for the apostle to lay such a stress upon, or God to give him particular direction in; but the things are not so much to be considered as the end of the precepts, which was the upholding the true honour and reputation of the church, which is a very great thing; and supposing the things given in charge to have any tendency of that nature, they must not be judged small.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Elect angels—Clearly in contrast from the reprobate angels; equivalent, therefore, to holy angels.

Without preferring—Rather, without pre-judgment, or prejudice against either one.

Partiality— Prejudgment in favour of either one.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In the sight of for before, A.V; Christ Jesus for the Lord Jesus Christ, A.V and T.R.; prejudice for preferring one before another, A.V I charge thee, etc. It has been well remarked that the solemnity of this charge indicates the temptation which there might be to Timothy to shrink front reproving men of weight and influence" rulers" in the congregation, and "elders" both in age and by office, young as he himself. (1Ti_4:12) Perhaps he had in view some particular case in the Ephesian Church. Charge (diamarturomai; not paraggellw, as; 1Ti_6:13) rather, I adjure thee. The strict sense of diamarturomai is "I call heaven and earth to witness the truth of what I am saying;" and then, by a very slight metonymy, "I declare a thing," or "I ask a thing," "as in the presence of those witnesses who are either named or understood." Here the witnesses are named: God, and Christ Jesus, and the elect angels. In 2Ti_2:14 it is "the Lord;" in 2Ti_4:1 God and Jesus Christ, as also in 1Ti_6:13. In the passages where the word has the force of "testifying" (Luk_16:18; Act_2:40 Act_10:42 Act_18:5; 1Th_4:6, etc.) no witnesses are named, but great solemnity and earnestness are implied. The elect angels. This is the only passage where it is predicated of the angels that they are elect. But as there is repeated mention in Holy Scripture of the fallen angels (Mat_25:41; 1Co_6:3; 2Pe_2:4; Jude, Rev_12:7, Rev_12:9) the obvious interpretation is that St. Paul, in this solemn adjuration, added the epithet to indicate more distinctly the holy angels," as they are frequently described (Mat_25:31; Luk_9:26, etc.) or "the angels of God" or of heaven" (Mat_22:30 Mat_24:36; Luk_12:8, Luk_12:9; Joh_1:51) Possibly the mention of Satan in ver. 15, or some of the rising Gnostic opinions about angels, (Col_2:18) may have suggested the epithet. The reason for the unusual addition of "the angels" is more difficult to adduce with certainty. But perhaps 2Ti_4:1 gives us the clue, where the apostle shows that in appealing to Jesus Christ he has a special eye to the great and final judgment. Now, in the descriptions of the lust judgment, the angels are constantly spoken of as accompanying our Lord. (Mat_16:27; Mar_8:4-8; Luk_9:26 Luk_12:8, Luk_12:9; 2Th_1:7, etc.) If St. Paul, therefore, had in his mind the great judgment-day when he thus invoked the names of God and of Christ, he would very naturally also make mention of the elect angels. And so Bishop Bull, quoted in the "Speaker"s Commentary." Without prejudice (cwrimatov); here only in the New Testament, and not found in the LXX or classical Greek, though the verb prokrinw occurs in both. Although the English word "prejudice" seems at first sight an apt rendering of prokrima, it does not really give the sense so accurately as "preference." We commonly mean by "prejudice" a judgment formed prior to examination, which prevents our judging rightly or fairly when we come to the examination, which, however, is not the meaning of the Latin praejudicium. But prokrinw means rather "to prefer" a person, or thing, to others. And therefore prokrima means "preference," or "partiality," or, as the A.V has it, "preferring one before another." The two meanings may be thus expressed. "Prejudice," in the English use of the word, is when a person who has to judge a cause upon evidence prejudges it without evidence, and so does not give its proper weight to the evidence. "Prefer-once" is when he gives different measure to different persons, according as He is swayed by partiality, or interest, or favor. St. Paul charges Timothy to measure out exactly equal justice to all persons alike. By partiality (katasklisin). This also is an apax legomenon as far as the New Testament is concerned, and is not found in the LXX, but is found, as well as the verb prosklinw, in classical Greek. It means literally the "inclination" of the scales to one side or the other, and hence a "bias" of the mind to one party or the other. The balance of justice in the hands of Timothy was to be equal.

A solemn charge to Timothy to be conscientiously impartial in these cases.

I THE SOLEMNITY OF THE CHARGE. "I solemnly charge thee before God, and Jesus Christ, and the elect angels.

1. Timothy, who is exhorted to faithfulness in judgment, is himself brought face to face with his Lord and Judge, who will appear along with the elect angels as assessors or executors of the Divine commands.

(1) God is omniscient and he is righteous, for with him is no respect of persons, and Timothy was a minister in the house of God, answerable for his discharge of all ecclesiastical duty.

(2) Christ is likewise omniscient as well as righteous, Head of the Church and Judge of the quick and the dead, before whose judgment-seat all must stand.

(3) "The elect angels.

(a) These, who left not their first estate, but have been preserved in their integrity by Christ, who is the Head both of angels and of men, are the ministers and attendants of God.

(b) There is nothing here to warrant the worship of angels, because they are not here regarded as judges, but as witnesses; neither are they sworn by nor appealed to by the apostle. The heavens and the earth are often summoned as witnesses in the same sense.

2. This high appeal was designed to elevate the mind of Timothy above all sinister motives, and secure him against the dangers of a timid compliance with evil.

II THE SUBSTANCE OF THE CHARGE. "That thou keep these things without prejudging, doing nothing by partiality." He refers to the judicial inquiries respecting eiders and members of the Church.

1. There was to be an absence of prejudice. There must be no prejudging a case before it is heard, under the influence of party feeling. Timothy must calmly hearken to the case presented by both sides, and weigh the evidence without haste or favor to either side.

2. There was to be an absence of all partiality. "Doing nothing by partiality." There must be no leaning to one side more than another. The scales of justice must be held evenly in Church affairs. Eiders and members were alike to be judged with all fairness. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I charge thee before God - Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity. That thou observe these things without prejudging - Passing no sentence till the cause is fully heard. Or partiality - For or against any one.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 21. I solemnly charge thee before God and Christ Jesus, (This is undoubtedly the correct reading, being that of א, A, D, F, Ital., Vulg., Cop., Ǣth., etc., while the received text, Κυρίου Ἰη. Χ, has quite inferior support.) and the elect angels, that thou keep these things without prejudging, doing nothing by partiality. The rendering of διαμαρτύρομαι by adjure, as is done by Alford, seems rather too strong; judging from the general use of it by the apostle, a solemn charge or asseveration is what appears to be meant by it (1Th 4:6; 2Ti 2:14, 2Ti 4:1). For the purpose of enforcing upon the attention of Timothy, and impressing deeply upon his conscience, the directions which had been given respecting the right ordering of things in the house of God, the apostle now brings his disciple face to face, as it were, with the Redeeming God and Saviour, together with the holy angels in the sanctuary above, and charges him before these glorious witnesses to carry out his instructions, and do all in the sincere, earnest, conscientious manner which became a true servant of Christ. That the angels meant are holy angels, admits of no doubt; but why they should here—here and nowhere else—be designated elect, is not so easily determined. By some (for example Mosheim, Conybeare) it has been understood to denote angels of a more select class—the guardian angels of Timothy and the church of Ephesus, or such angels as were wont to be employed in fulfilling special embassies to men—an altogether fanciful notion. By much the greater number of interpreters take the epithet in the sense of good or holy, so as to make it comprehensive of all who are not fallen or apostate angels; and so, apparently, we must hold in substance, though still without losing the more distinctive import of the term elect, which implies, indeed, their holiness, but presents them rather as the select objects of God’s love (Huther), and perhaps also as His more peculiar instruments of working. As regards the nearer circle of His intelligent and willing agents, they are His chosen ones; and as such they are here brought into consideration, along with God the Father and Jesus Christ, with the view of stimulating the mind of Timothy to the conscientious discharge of his duty, and carrying him above all the sinister motives and inferior considerations which might tend to create an improper bias in his mind, and dispose him to act from respect of persons. A realizing sense of the glorious beings who were looking down upon him from the world of spirits, would be the most effectual safeguard against such a weak compliance.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

angels

(See Scofield "Heb 1:4").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

21–25. I charge thee. The solemnity of this charge shows that Paul had a fear that Timothy's sympathies might lead him aside from a strictly judicial course. The elect angels. Why “elect” we do not certainly know. They may be the good angels as distinct from the bad angels, or those who were chosen to assist in the work of human redemption may be meant. Angels are often mentioned in this connection. Observe these things. Carry out this discipline without respect to persons.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the chosen angels

This means the angels whom God and Jesus have chosen to serve them in a special way.

to keep these commands without partiality, and to do nothing out of favoritism

The words "partiality" and "favoritism" mean basically the same thing. Paul is emphasizing that Timothy must judge honestly and be fair to everyone. AT: "to keep these rules without being partial or showing favor to anyone" (See: Doublet)

these commands

Possible meanings are 1) this refers to the rules Paul just told Timothy or 2) this refers to the rules Paul is about to tell Timothy.

Place hands

The placing of hands was a ceremony in which one or more church leaders would place their hands on people and pray that God would enable those people to serve the church in a way that would please God. Timothy was to wait until the person had shown good character for a long time before officially setting that person apart to serve the Christian community.

Do not share in the sins of another person

Paul speaks of someone's sin as if it were an object that could be shared with others. AT: "do not join in another person's sin" or "do not participate when another person sins" (See: Metaphor)

Do not share in the sins of another person

Possible meanings are 1) if Timothy chose someone who was guilty of sin to be a church worker, God would hold Timothy responsible for that person's sin or 2) Timothy should not commit sins he saw others committing.

translationWords

command

God

Jesus

angel

favor

sin

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21. Χριστοῦ Ἰησοῦ. So אAD2*G, the Latin and the Egyptian Vss.; rec. text has κυρίου Ἰησοῦ Χριστοῦ with D2cKLPF and the Syriac.

πρόσκλισιν. This spelling is supported by אGK and the Latin versions; AD2LP have πρόσκλησιν which gives no tolerable sense and might readily have arisen through itacistic interchange of ι and η. See note in loc.

21. διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ. We have this formula again in 2Ti 2:14; 2Ti 4:1; the only other place in St Paul where the compound διαμαρτύρεσθαι occurs is 1Th 4:6. διά has an intensive force: I solemnly charge thee.

τοῦ θεοῦ καὶ Χρ. Ἰησοῦ. It is plain that here, as in 2Ti 4:1, Granville Sharp’s canon as to the non-repetition of the definite article does not hold; for it cannot be doubted that θεός the Eternal Father is invoked as distinct from Χρ. Ἰησοῦς, the Judge of all judges (Joh 5:27; Act 17:31, and 2Co 5:10). But, as has been observed, such quasi-official words as Χριστός are often used without the article, like proper names.

τῶν ἐκλεκτῶν ἀγγέλων. The commentators cite the apposite parallel from Josephus (B. J. II. 16. 4): μαρτύρομαι δʼ ἐγὼ μὲν ὑμῶν τἀ ἅγια, καὶ τοὺς ἱεροὺς ἀγγέλους τοῦ θεοῦ. The force of ἐκλεκτῶν has been variously explained. It is quite unnecessary to bring in the idea of (a) guardian angels of particular churches, as e.g. at Rev 2:1. Nor (b) can we suppose that ἐκλεκτῶν is introduced to distinguish the angels who are in the thought of the writer from the fallen spirits of evil (2Pe 2:4; Jud 1:6); ἄγγελος without any qualifying epithet is consistently used throughout the N.T. for the holy angels, and the addition of ἐκλεκτῶν for the purpose of such a distinction would be in this context otiose and gratuitous. It seems better (c) to regard ἐκλεκτῶν as a natural and fitting epithet of angels who are the chosen ministers of God, and who watch with tender interest over the affairs of men (1Co 4:9; 1Ti 3:16).

ἵνα ταῦτα φυλάξῃς, that thou observe these things, sc. the precepts about the trial of presbyters in 1Ti 5:19-20.

χωρὶς προκρίματος, μηδὲν ποιῶν κ.τ.λ. πρόκριμα and πρόσκλισις are both ἅπ. λεγ. in the Greek Bible; the former is strictly a vox media, but is here used to express preconceived judgement against the accused or prejudice, as πρόσκλισις indicates undue partiality towards either side. The solemnity of the adjuration with which the verse opens marks the importance which the writer attaches to the jurisdiction that Timothy is to exercise being fulfilled with an open mind and without respect of persons.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21.] I adjure thee (see reff., especially 2Ti 4:1) in the presence of God, and of Christ Jesus (on the supposed reference to one Person only, see Ellic.’s note); and of the elect angels (the holy angels, who are the chosen attendants and ministers of God. Thus ἐκλεκτῶν is an epithet distributed over the whole extent of ἀγγέλων, not one designating any one class of angels above the rest, as De W. Bengel says rightly, ἐκλεκτῶν, “epitheton, Timothei reverentiam acuens:—the angels, God’s chosen ministers.” Various meanings have been proposed: good angels as distinguished from bad (so Thl., Ambr., Grot., Est., Wolf, al.),—but οἱ ἄγγελοι without any such designation, are ever good angels:—the guardian angels of Timotheus and the Ephesian church (Mosheim): ‘those especially selected by God as His messengers to the human race, as Gabriel’ (Conyb.),—which, if we suppose these to be any particular class of angels, would be the best; but I doubt ἐκλεκτός, absolute, ever bearing this meaning, and much prefer that upheld above. Calvin says: “electos vocat angelos non tantum ut a reprobis discernat, sed excellentiæ causa, ut plus reverentiæ habeat eorum testimonium.” There is a parallel form of adjuration in Jos. B. J. ii. 16. 4, where Agrippa is endeavouring to persuade the Jews to remain in the Roman allegiance: μαρτύρομαι δʼ ἐγὼ ὑμῶν τὰ ἅγια καὶ τοὺς ἱεροὺς ἀγγέλους τοῦ θεοῦ, καὶ πατρίδα τὴν κοινήν.

Schleiermacher thinks this mention of one class of angels as ‘elect,’ inconsistent with the Apostle’s warning against genealogies and idle questions: but with the above interpretation such objection falls to the ground. Baur would explain the expression by the gnostic notion of angels more immediately connected with our Lord, alluded to by Irenæus, i. 4. 5, p. 21, οἱ ἡλικιῶται αὐτοῦ ἄγγελοι: see ib. 7. 1, p. 32. But Irenæus’ text is μετὰ τῶν ἡλικιωτῶν αὐτοῦ τῶν ἀγγέλων, which hardly justifies the interpretation: and if it did, the whole lies too far off the matter in our text, to be brought to bear upon it), that thou keep these things (viz. the injunctions, vv. 19, 20. De W., taking ver. 20 generally, is obliged, although he confesses that the connexion with ver. 19 would be best if only vv. 19, 21 came together, to explain ταῦτα of ver. 20 only, see below) without prejudice (‘præ-judicium’—previous condemnation before hearing a man’s case: a word only found here), doing nothing according to partiality (bias towards, as the other was bias against, an accused presbyter. Diod. Sic., iii. 27, uses the word in its literal sense: τὸ δένδρον διὰ τὴν γινομένην πρὸς αὐτὸ πλεονάκις πρόσκλισιν τοῦ ζώου, τετριμμένον ἐστί:—Diog. Laert., proœm. 20, in its metaphorical: εἰ δὲ αἵρεσιν νοοῖμεν πρόσκλισιν ἐν δόγμασιν. Thdrt. says well, δύο παρακελεύεται· μήτε τῇ τῶν κατηγόρων ἀξιοπιστίᾳ πιστεύσαντα κατακρίνειν, ἢ φιλαπεχθημόνως διακείμενον τοῦτο ποιεῖν πρὸ τῆς ἀκριβοῦς ἐξετάσεως. μήτε τῶν ἐλέγχων προφανῶς γενομένων ἀναβάλλεσθαι τὴν ψῆφον τῇ πρὸς τὸν κρινόμενον χάριτι τὸ δίκαιον διαφθείροντα).

22 f.] The same subject is continued, and direction given whereby the scandal just dealt with may be prevented: viz. by caution in ordaining at first. The reference is primarily to presbyters: of course extending also in its spirit to all other church offices. This reference, which is maintained by Chrys., Thdrt., Thl., Grot., Est., Flatt, Mack, al., is denied by De W., Wiesinger, and Huther: the two former (as also Hammond, Ellic.) understanding the command of receiving back into the church excommunicated persons, or heretics, which from later testimonies (Cypr., the Nicene council, &c.) they shew to have been the practice: Huther, rightly rejecting this idea, yet interprets it of laying on of hands as merely conveying ecclesiastical blessing on many various occasions. But surely this is too vague and unimportant for the solemn language here used. Regarding the whole, to 5:25, as connected, and belonging to one subject, I cannot accept any interpretation but the obvious and ordinary one: see especially ch. 4:14: 2Ti 1:6.

Lay hands hastily on no one, nor be partaker in other men’s sins (as he would do by being the means of negligently admitting into the ministry unfit and ungodly persons, being properly held responsible for the consequence of those bad habits of theirs which more care might have ascertained. ἁμαρτίας points to the former ἁμαρτάνοντας):—keep thyself (highly emphatic: not merely others over whom thou art called to preside and pronounce judgment in admitting them to the ministry. And the emphasis is peculiarly in place here, as applying to that which has just preceded. If he were to admit improper candidates to the ministry from bias or from negligence, his own character, by his becoming a partaker in their sins, would suffer: whatever thou doest therefore, be sure to maintain, by watchful care and caution, thyself above all stain of blame) pure (not here to be referred to personal purity and chastity, though that of course would be the most important of all elements in carrying out the precept: but as above. On the word, see Ellic.). No longer (habitually) drink water, but use a little wine, on account of thy stomach, and thy frequent illnesses (the question, why this injunction is here inserted, has never been satisfactorily answered. Est., Grot., al., De W., Ellic., al., take it as a modification of σεαυτὸν ἁγνὸν τήρει, so as to prevent it from being misunderstood as enjoining asceticism. But on our explanation of the words, and I may add on any worthy view of the context, such a connexion will at once be repudiated. Chrys. has caught the right clue, when he says δοκεῖ δέ μοι καὶ ἄλλως ἐπίνοσος εἶναι. καὶ τοῦτο δείκνυσι λέγων, διὰ τὰς πυκνάς σου ἀσθενείας, ἀπό τε τοῦ στομάχου, ἀπό τε τῶν ἄλλων μερῶν: but he has not followed it up. Timotheus was certainly of a feeble bodily frame, and this feebleness appears, from other hints which we have respecting him, to have affected his character. See especially 1Co 16:10, 1Co 16:11, and note there. Is it not very possible, that such feebleness, and perhaps timidity, may have influenced him as an overseer of the church, and prevented that keen-sighted judgment and vigorous action which a bishop should ever shew in estimating the characters of those who are candidates for the ministry? If this was so, then it is quite natural that in advising him on this point, St. Paul should throw in a hint, in fatherly kindness, that he must not allow these maladies to interfere with the efficient discharge of his high office, but take all reasonable means of raising his bodily condition above them. I feel compelled to adopt this view, from the close connexion of the next verse with the whole preceding passage, and the exceedingly unnatural isolation of this, unless it bears such a reference. It is impossible to avoid remarking, that the characteristic, but unnecessary anxiety of Ellicott to rescue the apostolic Timotheus from any imputation of feebleness of character has blinded him to the delicate connexion of thoughts here, as frequently in the second Epistle).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. Cf. II 4:1, 1Th 3:13. The appeal is to the thought of those who will take part in the final judgment (Mat 25:31), with the double suggestion—(a) Judge, as one who has to represent on earth the Divine Judge in heaven, cf. Mat 18:18, and Tertullian, Apol. 39, quoted on p. 61. (b) Judge, as one who will have himself to be judged for his actions as judge.

τῶν ἐκλ. ἀγγ.] cf. Odes of Solomon, 4. 8, “the elect archangels.” Test. XII. Patr. Lev_19, μάρτυς ἐστὶ κύριος καὶ μάρτυρες οἱ ἄγγελοι αὐτοῦ: 4 Esdr 16:68 “quomodo abscondetis peccata vestra coram Deo et angelis ejus.” They are “elect” in contrast to the fallen angels; but the main thought is “chosen to share in the judgment”; cf. Charles, Rev 14:10, and τῶν ἐκλεκτῶν ἐν Ῥώμῃ δικαστῶν, O.G.I.S. 4993 (M.M. s.v.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I charge [διαμαρτυρομαι] . In Paul 1Th 4:6 only. See on testifying, 1Th 2:12. For this sense, adjure, see Luk 16:28; Act 2:40; 2Ti 2:14.

Elect angels [εκλεκτων αγγελων] . The phrase N. T. o. The triad, God, Christ, the angels, only Luk 9:26. It is not necessary to suppose that a class of angels distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Tob. 8 15; Act 10:22; Rev 14:10.

Observe [φυλαξης] . Lit. guard. In the Pauline sense of keeping the law, Rom 2:26; Gal 6:13.

Without preferring one before another [χερις προκριματος] . A unique expression. Prokrima prejudgment. N. T. o. o LXX, o Class. Rend. without prejudice.

By partiality [κατα προσκλισιν] . N. T. o. o LXX According to its etymology, inclining toward. In later Greek of joining one party in preference to another. In Clement (ad Corinth. xli, xlvii, 1) in the sense of factious preferences.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.