1 Timothy 6:4

6:4 This stirs up arguments: This is the same problem as in 1:4 (see also 2 Tim 2:23-24; Titus 3:9).

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

1Ti 6:4. Τετύφωται, μηδὲν ἐπιστάμενος) Harpocration: τετύφωμαι, ἀντὶ τοῦ ἐμβεβρόντημαι, ἐξω τῶν φρενῶν γέγονα, κ.τ.λ. τετύφωμαι for ἐμβεβρόντημαι, I am gone out of my senses. Compare Raphelius ad Polyb.—μηδὲν ἐπιστάμενος, knowing nothing) although he claims knowledge to himself: comp. ch. 1Ti 1:7.—νοσῶν περὶ, sick [‘doting’], or morbid, about) The antithesis is wholesome, 1Ti 6:3. Plut.: νοσεῖν περὶ δόξαν, περὶ σφραγίδια πολυτελῆ, to be sick for glory, for expensive seals (signets).—λογομαχίας, strifes of words) 2Ti 2:14, note.[47]—ἐξ ὧν γίνεται, from which cometh) Ib. 2Ti 2:23.—ἔρις, contention) Tit 3:9.—ὑπόνοιαι πονηραὶ, evil surmisings) by which those who do not at once agree to all things, are regarded as enemies (objects of odium).

[47] Not as Engl. Vers. of 2Ti 2:14, “Strifes about words,” but “strifes in (i.e. by means of) words about” most momentous subjects.—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 6:4 . τετύφωται : inflatus est ( [290] , [291] 50 , [292] ); superbus est (Vulg.). See on 1Ti 3:6 .

[290] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[291] Speculum

[292] Cod. Frisingensis

νοσῶν : morbidly busy (Liddon), languens (Vulg.), aegrotans ( [293] 50 ). His disease is intellectual curiosity about trifles. Both doting and mad after (Alf.) as translations of νοσῶν , err by excess of vigour. The idea is a simple one of sickness as opposed to health. See on 1Ti 1:10 .

[293] Speculum

περὶ : For this use of περί see on 1Ti 1:19 .

ζητήσεις : See on 1Ti 1:4 .

λογομαχίας : It is not clear whether what is meant are wordy quarrels or quarrels about words . The latter seems the more likely. There is here the usual antithesis of words to deeds. The heretic spoken of is a theorist merely; he wastes time in academic disputes; he does not take account of things as they actually are. On the other hand, it is interesting and suggestive that to the heathen, the controversy between Christianity and Judaism seemed to be of this futile nature (see Act 18:15 ; Act 23:29 ; Act 25:19 ).

φθόνος , ἔρις are similarly juxtaposed Rom 1:29 , Gal 5:20-21 , Phi 1:15 .

The plural ἔρεις is a well-supported variant in Rom 13:13 , Gal 5:20 . In Tit 3:9 it is the true reading; but in other lists of vices ( 1Co 3:3 , 2Co 12:20 , Phi 1:15 ) the singular is found.

βλασφημία also occurs in a list of sins, Eph 4:31 , Col 3:8 .

ὑπόνοιαι πονηραί : ὑπόνοια (only here in N.T., but ὑπονοέω in Act 13:25 ; Act 25:18 ; Act 27:27 , all in neutral sense, to suppose ) has sometimes the sense of suspicion . See examples given by Ell. The phrase here does not mean wicked or unworthy thoughts of God the class of mind here spoken of does not usually think about God directly, though an unworthy opinion about Him underlies their life but malicious suspicions as to the honesty of those who differ from them.

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

Striving about words, and not about matter: and by words he meaneth all those things which have no pith in them, and whereby we can reap no profit.

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

He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (Ti1 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (Ti1 6:3), though arrogating pre-eminent knowledge (Ti1 1:7).

doting about--literally, "sick about"; the opposite of "wholesome" (Ti1 6:3). Truth is not the center about which his investigations move, but mere word-strifes.

questions--of controversy.

strifes of words--rather than about realities (Ti2 2:14). These stand with them instead of "godliness" and "wholesome words" (Ti1 6:3; Ti1 1:4; Tit 3:9).

evil surmisings--as to those who are of a different party from themselves.

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 4. He is proud] τετυφωται. He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing.

Doting about questions] He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel.

Strifes of words] λογομαχιας. Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound.

Whereof cometh envy, strife, c.] How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit they labour to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbour? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

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

4 He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.

But languishing after questions and debates of words There is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.

Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.

He gives the name λογομαχίας (logomachies, or disputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.

From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.

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.

(4) He is proud.—St. Paul, with righteous anger, flames out against these perverse men, who, using the name of Christ, substitute their short-sighted views of life for His, throw doubt and discredit upon the teaching of His chosen Apostles and servants, stir up discord, excite party spirit, barring, often hopelessly, the onward march of Christianity. The true Christian teaching is healthy, practical, capable of being carried out by all orders in the state, by every age or sex, by bond and free. The spurious Christian maxims of these men deal with subtle, useless, unpractical questions, which have no influence on ordinary life, and only tend to stir up strife and useless inquiry, and to make men discontented and rebellious. These unhappy men he first characterises as “proud:” literally, blinded with pride.

Knowing nothing.—Better rendered, yet without knowing anything; having no real conception of the office and work of Christ in the world.

But doting about questions.—While so ignorant of the higher and more practical points of Christian theology, the false teacher is “mad upon” curious and debatable questions, such as the nature of the ever blessed Trinity; God’s purposes respecting those men who know not, have not even heard of the Redeemer; and the like—problems never to be solved by us while on earth—questions, the profitless debating of which has rent asunder whole churches, and individually has broken up old friendships, and sown the seeds of bitter irreconcilable hatred.

And strifes of words.—Verbal disputes, barren and idle controversies about words rather than things; such wild war as also has raged, not only in the days of Timothy and of St. Paul, but all through the Christian ages, on such words as Predestination, Election, Faith, Inspiration, Person, Regeneration, &c.

St. Paul was writing, then, in the spirit of the living God, and was warning no solitary pastor and friend at Ephesus of the weeds then springing up in that fair, newly-planted vineyard of his, but was addressing the Master’s servants in many vineyards and of many ages; was telling them what would meet them, what would mar and spoil their work, and in not a few cases would break their hearts with sorrow.

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

4. he is proud, knowing nothing] ‘Puffed up,’ R.V. The word occurs only here and 1Ti_3:6; 2Ti_3:4; and goes towards composing the strong vocabulary of the Epistles: ‘filled with a blind “inflated ignorance” ’ (to quote from Dr Farrar’s strong modern vocabulary) may represent the force. The perfect expresses the state in which he is; the particular negative his relative, not absolute, ignorance, according to the tendency of N. T. usage.

doting about questions] ‘Diseased’ or ‘mad’ on points of subtle disputation. The word in other writers has both meanings, and the opposition to ‘sound’ would hold equally good with both; but the moral responsibility for this state is clearly implied, and points rather to the former: ‘full of a diseased disputatiousness.’ For ‘questionings,’ see note on 1Ti_1:4.

strifes of words] Our own derived ‘logomachies.’ The corresponding verb occurs 2Ti_2:14, ‘otherwise only in ecclesiastical writers,’ Alford.

railings] Clearly as in Eph_4:31, ‘anger, and clamour, and railing;’ Judges 9, ‘durst not bring against him a railing judgment,’ not blasphemy against God, but slanderous reviling of one another.

evil surmisings] Our ‘suspicions;’ this word again is new to N.T. usage. Altogether we have four peculiar words in this verse, puffed up, doting, strifes of words, surmisings, indicating the new region of the Church’s experience and of the Apostle’s feeling.

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.

He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of the word. The doctrines of grace are of an humbling nature, especially when they are spiritually and experimentally understood and received; but notional knowledge, knowledge of natural things, and the doctrines of men, such as are of their own invention, fill the mind with pride and vanity:

knowing nothing; as he ought to know; not anything that is solid and substantial; nothing of the Gospel of Jesus Christ: he may have knowledge of natural and civil things, but not of spiritual ones; he may have collected a medley of knowledge together, but what will be of no real use either to himself or others:

but doting about questions and strifes of words: or he is "sick or diseased"; his mind is distempered; he is like one in a fever, that is delirious; his head is light and wild; his fancy is roving, and he talks of things he knows not what; his head runs upon "questions"; foolish and unlearned ones, about the law and works, and the necessity of them to justification and salvation; concerning genealogies, and other fruitless and unprofitable subjects:

and strifes of words; mere logomachies; contending and quarrelling more about words than things, which tend to no profit, but to the subverting and confounding of hearers. The ill effects of which are as follow:

whereof cometh envy: at the superior gifts and talents of others; at their success, and any little degree of honour and respect they have from others; which shows that such men, in whom this vice is a governing one, are carnal men, for this is a work of the flesh; and that they are destitute of charity, or the grace of love, which envieth not: also from hence comes

strife; contention, quarrelling; the peace and comfort of particular persons, and even of whole communities, are broken and destroyed hereby; for foolish and unlearned questions gender strifes, Ti2 2:24 which are very unbecoming the servants of the Lord, and very uncomfortable to the churches of Christ: yea, these also produce

railings; at one another, and especially at the faithful ministers of the Gospel; for when the false teachers cannot overcome them by Scripture and argument, they fall to railing and reviling of them: or entertain

evil surmises; groundless suspicions: or from hence follow, as the words may be rendered, "wicked opinions": concerning the being, perfections, purposes, and providence of God; concerning the person and offices of Christ; concerning the law and Gospel, grace and good works; and so the Syriac version renders it, "an evil opinion of the mind".

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

4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

Ver. 4. He is proud] Gr. τετυφωται, he is blown up, big swollen. Swelling is a dangerous symptom in the body; but much more in the soul. Pride and self-conceit is a bastard (saith one) begotten between a learned head and an unsanctified heart; which being once conceived in the soul, causeth it to swell till it burst asunder with unthankfnlness to God for the bestowing, with envy, scorn, and disdain of men in the imparting of such gifts as may be to them beneficial. Some think that the apostle alludeth here to the wind Typhon, which the ancients held hurtful to men’s wits and senses; so that those that were blasted with it ran mad.

Knowing nothing] sc. Aright, and as they ought to know, 1Co 8:2. {See Trapp on "1Co 8:2"} The Gnostics boasted that they knew all things knowable. Irenaeus saith, that they were so besotted with an opinion of themselves, that they accounted their own writings to be gospel. Such self-admirers also were the Illuminates (as they called themselves), the Manichees, the Novatians. And such are now the Jesuits, the sectarians, &c.; and other male feriati fanatici, who lest they should not be reputed to know something unknown to others, profess skill beyond the circumference of possible knowledge.

Doting about questions] Gr. Question sick. As the schoolmen, and our new questionists. But God loveth curristas non quaeristas, saith Luther.

And strifes of words] λογομαχιας, frivolous questions and quarrels. The wit of heretics and schismatics will better serve them to devise a thousand shifts to elude the truth than their pride will suffer them once to yield and acknowledge it.

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.

He is proud - That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means, properly, “to smoke, to fume;” and then to be inflated, to “be conceited, etc.” The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles.

Knowing nothing - Margin, “a fool.” That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language; by saying that he knows nothing; see the notes on 1Co 8:2.

But doting - Margin, “sick.” The Greek word - νοσέω noseō - means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired not sound doctrine, but controversies about unimportant and unsubstantial matters - things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food.

Questions and strifes of words - The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers; compare 1Ti 1:6-7 notes, and Act 18:15 note.

Whereof cometh envy - The only fruit of which is to produce envy. That is, the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another’s prosperity, or by his superior knowledge or possessions; see the notes on Rom 1:29.

Strife - Or contentions with those who will not readily yield to their opinions.

Railings - Harsh and abusive language toward those who will not concede a point - a common effect of disputes, and more commonly of disputes about small and unimportant matters, than of these which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions.

Evil surmisings - Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected especially to exist on such a question as the apostle refers to here - the relation of a master and a slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives.

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

But sick about questions,[1] unprofitable disputes, blasphemies, which may either signify against God, or railing one against another, conflicts, &c.[2] and dissensions of men corrupted in their minds: such is the character and description he gives of those ancient heretics, which applies to heretics in general. (Witham)

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[BIBLIOGRAPHY]

Languens, Greek: noson. Ægrotans; Erasmus, insaniens.

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[BIBLIOGRAPHY]

Conflictationes, Greek: paradiatribai, exercitationes.

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).

He is proud; tetufwtai, he is swelled or blown up, i.e. with pride swelling in opinion and conceit of himself, he is a fanatic.

Knowing nothing solidly and truly,

but doting about questions and strifes of words; is brain sick about questions of no use, but to make a contention about words.

Whereof cometh envy; when he once comes to perceive that others are wiser than he.

Strife; for an ignorant person, if proud, can never yield that another knows more than he doth.

Railings are commonly the revenges of ignorant sciolists, that would be thought something and are nothing; when they perceive they are outdone by others, then they rail.

Evil surmisings, uponoiai when they can in truth say no evil of others, they will uncharitably surmise and suspect evil of them.

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

4. Proud—The Gnostics, or knowing ones, (see note, Act_11:19,) claimed to be the aristocracy of knowledge.

Knowing nothing—Although claiming, as Gnostics, to know every thing.

Questions—Note 1Ti_1:4.

Strifes of words—Literally, logomachies; either where the words had no meaning, or the whole dispute was about a word. The evil tempers by this aroused, are next traced.

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

Puffed up for proud, A.V; questionings for questions, A.V; disputes for strifes, A.V He is puffed up (tetufwtai); see; 1Ti_3:6, note. Doting (noswn) here only in the New Testament, but found occasionally in the LXX Applied in classical Greek to the mind and body, "to be in an unsound state." Here it means "having a morbid love of" or "going mad about." In this morbid love of questionings and disputes of words, they lose sight of all wholesome words and all godly doctrine. Questionings (zhthseiv seeav); 1Ti_1:6, note. It corresponds nearly to our word "controversies." Disputes of words (logomaci) found only here. The verb logomacew is used innoiai); 2Ti_2:14. Would that the Church had always remembered St. Paul"s pithy condemnation of unfruitful controversies about words! Surmisings (uJpo) only here in the New Testament. In classical Greek it means "suspicion," or any under-thought. The verb uJponoew occurs three times in the Acts deem, think, or suppose." Here the "surmisings" are those uncharitable insinuations in which angry controversialists indulge towards one another.

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

He is puffed up - Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them. Knowing nothing - As he ought to know. Sick of questions - Doatingly fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies. Whereof cometh envy - Of the gifts and success of others. Contention - For the preeminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves. Evil surmisings - It not being their way to think well of those that differ from themselves in opinion.

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

Vers. 4, 5. Here follows the result, in a didactic point of view, of the person who so turns aside from the right course of instruction: he is carried with conceit (or besotted with pride; see at 1Ti 3:6), knowing nothing (that is, having no right sense or apprehension of anything), doting (νοσῶν, as in a distempered and sickly condition, the opposite of a state adapted to receive the wholesome food of the gospel) about questions and word-fightings: things of little or no moment in themselves, but hurtful from the pugnacious spirit which they served to engender and exercise. For thence, as the apostle states, come envy, strife, blasphemies, evil surmisings, settled feuds: διαπαρατριβαὶ, the correct reading, (It is that of א, A, D, F, L; the παραδιατριβαί of the received text has no uncial support whatever.) in which the διὰ, as usual, intensifies the meaning of the compound term, giving it the sense of continued enmities, or conflicts of a more lasting kind (Winer, Gr. § i6, b; Ellicott). And these settled feuds are further characterized as pertaining to men corrupted in their mind (τὸν νοῦν used, as often in New Testament Scripture, of the whole inner man, with respect to moral as well as intellectual qualities), and destitute of the truth, who suppose that godliness is gain; not as our translators have put it, “that gain is godliness,” which the position of the article before εὐσέβειαν alone renders grammatically untenable, and also against the general feelings of mankind; for no one scarcely would think of identifying gain absolutely with godliness. But there have never been wanting those who suppose godliness to be gain, consider it as a lucrative concern, and profess it only in so far as they find it serviceable to their worldly interests. We have the same sentiment expressed, and with reference to the same class of corrupt teachers, in Tit 1:11, where they are said to “teach things which they ought not, for the sake of base gain.” How the selfish end aimed at by such was actually accomplished, we are not distinctly informed. We may certainly infer it to have been carried on altogether apart from the constituted order and worship of the church—by privately humouring the capricious tastes and unregulated fancies of certain individuals of a semi-religious, speculative cast. Setting themselves forth as men of profound lore, teachers of curious and far-fetched knowledge about sacred things, they drove a trade which found dupes enough to make it by no means unremunerating. It is well known that, both before and subsequent to the gospel era, many of the more depraved and covetous Jews resorted to even baser methods than these, cunningly working upon the fears of the superstitious by plying the arts of magic and soothsaying, in the face of the most express prohibitions and threatenings of the law of Moses. One need not, therefore, be surprised to learn that others with somewhat less, at least, of open disregard of the authorities they professed to reverence, yet with the same low desire for worldly gain, should have sought to gratify the religious idlers and speculatists of the time by pretended disclosures of the unseen world, and dogmatical assertions on matters that were at best learned frivolities. They might not inaptly be designated the spiritualists and rappists of early times, and in some cases perhaps stood in a similar relation to the Christian church that persons of that description do now. They were real, though not always the professed, antagonists of its sound doctrine and holy aims. (The addition in the received text, ἀφιστατο ἀπὸ τῶν τοιούτων, from such withdraw thyself, is wanting in the best authorities, א, A, D, F, and most of the versions; only two uncials have it, K, L.)

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

4. He is proud. The idea is that he is blinded with pride, so that he really knows nothing. Doting. Morbidly dwelling upon foolish questions. He no doubt refers to foolish disputes which had been sprung upon the church by heretical teachers.

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.

4. ἔρις. So אAKP, Egyptian and Peshito Syriac Vss; but D2GL the Latins and the Harclean Syriac support ἔρεις. D2* also has φθόνοι for φθόνος, which suggests that the singular has in both cases been corrected into the plural in conformity with βλασφημίαι &c. which follow.

4. τετύφωται, he is beclouded; see on 1Ti 3:6. The Vulgate rendering is superbus est, and the older Latin versions have inflatus est, but this is to change the metaphor.

μηδὲν ἐπιστάμενος, knowing nothing; compare the similar words at 1Ti 1:7. ἐπίστασθαι is not found again in the Pauline Epp.; but cp. Act 20:18; Act 22:19; Act 24:10; Act 26:26.

ἀλλὰ νοσῶν περὶ κ.τ.λ., but doting about &c. νοσεῖν is ἄπ. λεγ. in the N.T., but it is a common LXX. word; when followed by περί with the acc., it suggests the idea of morbid movement round a central point. For the metaphor of sickness and health as applied to the spiritual state see note on 1Ti 1:10. The heretical teachers are regarded more as ‘ill-conditioned,’ than as teaching falsehood.

ζητήσεις καὶ λογομαχίας, questionings and disputes of words; compare 1Ti 1:4-6. λογομαχία does not occur elsewhere in the Greek Bible (we have λογομαχεῖν in 2Ti 2:14); it is a late Greek word, and seems to mean here not ‘a dispute about words,’ but ‘a dispute in which words are the weapons,’ and so is almost equivalent to controversy. The fruits of such controversy are now enumerated.

φθόνος, ἔρις, envy, strife. These are also associated by St Paul at Rom 1:29; Gal 5:21 (see crit. note).

βλασφημίαι, evil speakings, sc. not against God, but (as at Eph 4:31; Col 3:8) against one another.

ὑπόνοιαι πονηραί. We have ὑπόνοια πονηρά also in Sir 3:24; ὑπόνοια does not occur, save in these two places, in the Greek Bible; it is a surmise, or evil suspicion.

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.

He is proud [τετυφωται] . See on ch. 1ti 3:6.

Knowing nothing [μηδεν επισταμενος] . Although he knows nothing. o P. Very frequent in Acts. Comp. ch. 1ti 1:7.

Doting [νοσων] . N. T. o. Lit. sick. Comp. uJgiainousi healthful, ver. 3. Questions [ζητησεις] . o P. o LXX Quite often in Class. Lit. processes of inquiry; hence, debates. Comp. ch. 1ti 1:4.

Strifes of words [λογομαχιας] . N. T. o. o LXX, o Class. One of the unique compounds peculiar to these Epistles. The verb logomacein 2Ti 2:14.

Surmisings [υπονοιαι] . N. T. o. See Sir. 3 24. Upo under and nouv mind, thought. A hidden thought. The verb uJponoein to suppose, only in Acts. See 1Ti 13:25; 1Ti 25:18; 1Ti 27:27.

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