Interpretive Study of 1Timothy 4-6

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God.

Godly Leadership: Take Heed unto the Doctrine

Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

C4-S1 (Verse 1-3), C4-S2 (Verse 4-5), C4-S3 (Verse 6), C4-S4 (Verse 7), C4-S5 (Verse 8), C4-S6 (Verse 9), C4-S7 (Verse 10), C4-S8 (Verse 11), C4-S9 (Verse 12), C4-S10 (Verse 13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 16).

Overview of Chapter 4: the presence of God.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-5	He foretells that in the latter times there shall be a departure from the faith.
6-16	and to the end that Timothy might not fail in doing his duty, he furnishes him with divers precepts, belonging thereto.

Start of Book Study, Start of web page, Start of Chapter

C4-S1 (Verse 1-3) Warning about people teaching doctrinal error.

First Step: spiritual source of warning and of error.

Now the Spirit speaketh expressly,
that in the latter times some shall depart from the faith,
giving heed to seducing spirits,
and doctrines of devils;.

Second Step: How the error will be presented.

Speaking lies in hypocrisy;.

Third Step: How the people will be able to lie.

having their conscience seared with a hot iron;.

Fourth Step: Teaching wrong religious rules.

Forbidding to marry,
and commanding to abstain from meats,
which God hath created to be received with thanksgiving of them which believe and know the truth..

This chapter tells us the proper handling of doctrine and of the preacher who is responsible for the doctrine. Paul has dealt with the proper structure of the church in prior chapters and is now moving onto the subject of doctrine. Please not5ice that our sentence starts with the word Now. That means: 'After understanding what was just said'.

Please see the note for this verse within the Word Study on Spirit. as explained there, this verse is found under God's Holy Spirit for the point titled The spirit of the LORD 'can use men to speak.' Within our sentence we read that Spirit speaketh expressly, which means that God's Holy Spirit told Paul exactly what he was to write in God's Word, especially what Paul was to write here. Thus, we see that our sentence literally says what our application point is all about.

Our epistle started with Paul saying that he was saved as a model for all saved people. He turned from trusting religious doctrine to serving God in a personal relationship that is through Christ Jesus. After recognizing Him as King eternal, immortal, invisible, the only wise God, Paul instructed Timothy to war for our King by fighting against wrong doctrine which had already led some saved leaders into error.

Then in the second chapter Paul told that we are to pray for the salvation of all men because the saved are to serve Jesus Christ, Who is the one mediator between God and men. After this Paul tells us to each accept the position that our King gave to us with the prior chapter telling us the requirement for people in leadership positions within the church. That chapter ended with the revealed definition of godliness, which we are to each have manifested in our life.

This is the summary of what our current sentence is based upon. When Paul says Now the Spirit speaketh expressly, it is expected that we will all obey our King in these things. And, the things found in the rest of our sentence identify seducing spirits, and doctrines of devils.

Please notice that our sentence identifies the people who do this as: some shall depart from the faith. This means that they are saved people who deliberately turn from the faith to follow seducing spirits, and doctrines of devils. This is not speaking of different religions such as Hindu but is speaking of saved people who knew the truth when they decided to turn. This truth should be very scary to all saved people.

We find forms of the word hypocrisy occurring 40 times in the Bible, 6 times in the New Testament, but only in our current sentence within 1Timothy. We find forms of the word hypocrite occurring 33 times in the Bible, 26 times in the New Testament, but not in 1Timothy. The main message of Romans 2 is: 'Don't be a hypocrite'. Webster's 1828 dictionary defines hypocrisy as: 'Simulation; a feigning to be what one is not; or dissimulation, a concealment of one's real character or motives. More generally, hypocrisy is simulation, or the assuming of a false appearance of virtue or religion; a deceitful show of a good character, in morals or religion; a counterfeiting of religion. Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12. 2. Simulation; deceitful appearance; false pretence. Hypocrisy is the necessary burden of villainy'. Easton's Bible Dictionary defines hypocrite as: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Mt 6:2,5,16). "The hypocrite's hope shall perish" (Job 8:13). the Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jer 23:11, i.e., polluted with crimes.'

Thompson Chain Topics provides references for the word hypocrisy as: 'General References to: Pr 23:7; 26:25; Mt 23:28; Lu 12:1; 1Ti 4:2; Tit 1:16. Hypocrites: (Examples of): Mt 15:7; 22:18; 23:13; 24:51; Lu 6:42; 12:56; 13:15; John 12:6; Ro 16:18.'

Nave's Topical Bible provides references for the word hypocrisy as: 'General scriptures concerning: Job 8:13-15; 13:16; 15:31,33-34; 17:8; 20:4-18; 27:8-10,13-18; 31:33-34; 34:30; 36:13-14; Ps 5:9; 50:16-17; 52:4; 55:12-14,20-21,23; 101:7; Pr 7:10-21; 11:9; 14:8; 15:8; 20:14; 21:27; 23:6-8; 25:19; 26:18-19,23-26; Isa 1:11-15; 9:17; 10:6; 29:13,15-16; 32:5-6; 33:14; 48:1-2; 58:2-5; 61:8; 65:5; 66:3-5; Jer 3:10-11; 5:2; 6:20; 7:4,8-10; 9:4,8; 12:2; 17:9; 42:20-22; La 1:2; Eze 5:11; 14:4,7-8; 20:39; 33:30-32; Ho 6:4; 7:14,16; 8:2-3,13; 9:4; 10:1,4; 11:12; Am 5:21-27; Ob 1:7; Mic 3:11; 7:5; Zec 7:5-6; 13:6; Mal 1:6-14; 2:13; 3:14; Mt 3:7-8; 6:1-2,5,16,24; 7:5,15,21-23; 9:13; 15:7-9; 16:3,6,12; 21:28-32; 22:12-13,18; 23:2-33; 24:50-51; 25:3,41-45; Mr 7:6-8; 8:15; 9:50; 12:38-40; Lu 6:46; 8:18; 11:39-52; 12:1-2,54-56; 13:13-17,26-27; 14:34-35; 16:13,15; 18:11-12; 20:46-47; 21:16; Joh 6:26,70; 7:19; 15:2,6; Ro 1:18; 2:1,3,17-29; 9:6-7; 16:18; 1Co 13:1; 2Co 4:2; 5:12; Ga 6:3; Php 3:2,18-19; 1Ti 4:2; 2Ti 3:5,13; Tit 1:16; Jas 1:8,22-24,26; 2:14-26; 3:17; 4:8; 1Pe 2:1,16; 2Pe 2:1-3,17,19; 1Jo 1:6,10; 2:4,9,19; 4:20; Jude 1:12-13; Re 2:9; 3:1,9. INSTANCES OF: Jacob, in impersonating Esau and deceiving his father: Ge 27. Jacob's sons, in deceiving their father concerning Joseph: Ge 37:29-35. Joseph's deceiving his brothers: Ge 42; 43; 44. Pharaoh: Ex 8:15,28-29,32; 9:27-35; 10:8-29. Balaam: Jude 1:11. Ith: Nu 22; 23; 24. Delilah, the wife of Samson: Jg 16. Jael: Jg 4:8-21. Ehud: Jg 3:15-25. Rabshakeh: 2Ki 18:17-37. Ahaz: Isa 7:12,17-25. Johanan: Jer 42:1-12,20,22. Ishmael: Jer 41:6-7. The false prophets: Eze 13. Herod: Mt 2:8. Judas: Mt 26:25,48; Joh 12:5-6. Pilate: Mt 27:24. The Pharisees: Mt 15:1-9; 22:18; Mr 12:13-14; Joh 8:4-9; 9:24; 19:15. The ruler: Lu 13:14-17. Spies sent to entrap Jesus: Lu 20:21. Priests and Levites: Lu 10:31-32. Chief priests: Joh 18:28. Ananias and Sapphira: Ac 5:1-10. Simon Magus: Ac 8:18-23. Peter and other Christians at Antioch: Ga 2:11-14. Judaizing Christians in Galatia: Ga 6:13. False teachers at Ephesus: Re 2:2.'

Torrey's Topical Textbook provides references for the word hypocrites as: 'God knows and detects: Isa 29:15-16. Christ knew and detected: Mt 22:18. God has no pleasure in: Isa 9:17. Shall not come before God: Job 13:16. DESCRIBED AS. willfully blind: Mt 23:17,19,26. Vile: Isa 32:6. Self-righteous: Isa 65:5; Lu 18:11. Covetous: Eze 33:31; 2Pe 2:3. Ostentatious: Mt 5:2,5; 23:5. Censorious: Mt 7:3-5; Lu 13:14-15. Regarding tradition more than the word of God: Mt 15:1-3. Exact in minor, but neglecting important duties: Mt 23:23-24. Having but a form of godliness: 2Ti 3:5. Seeking only outward purity: Lu 11:39. Professing but not practicing: Eze 33:31-32. Using but lip-worship: Isa 29:13; Mt 15:8. Glorying in appearance only: 2Co 5:12. Trusting in privileges: Jer 7:4; Mt 3:9. Apparently zealous in the things of God: Isa 58:2. Zealous in making proselytes: Mt 23:15. Devouring widows' houses: Mt 23:14. Loving pre-eminence: Mt 23:6-7. Worship of, not acceptable to God: Isa 1:11-15; 58:3-5; Mt 15:9. Joy of, but for a moment: Job 20:5. Hope of perishes: Job 8:13; 27:8-9. Heap up wrath: Job 36:13. Fearfulness shall surprise: Isa 33:14. Destroy others by slander: Pr 11:9. In power, are a snare: Job 34:30. The Apostasy to abound with: 1Ti 4:2. Beware the principles of: Lu 12:1. Spirit of, hinders growth in grace: 1Pe 2:1. Woe to: Isa 29:15; Mt 23:13. Punishment of: Job 15:34; Isa 10:6; Jer 42:20,22. Illustrated: Mt 23:27-28. Exemplified: Cain, Ge 4:3. Absalom, 2Sa 15:7-8. The Jews, Jer 3:10. Pharisees, etc. Mt 16:3. Judas, Mt 26:49. Herodians, Mr 12:13,15. Ananias, Ac 5:1-8. Simon, Ac 8:13-23.'

We already saw that these people were saved people who turned from the faith and started following seducing spirits, and doctrines of devils. That was the First Step. Now in our Second Step, which comes after the First Step, these people are Speaking lies in hypocrisy. Above we have a lot of help to allow us to understand what a hypocrite is. With this we understand that they deliberately are leading other believers into doctrinal error. Since God uses our conscience to let us know when we are doing wrong, they can only continue to do this if they have their conscience seared with a hot iron.

After identifying each of the steps these people go through, God's Holy Spirit gives us an example of their doctrinal error when our sentence says: Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. With this phrase we see two particular areas of our ongoing personal relationship with God that they attack.

Ephesians 5 tells us that marriage is a picture of the relationship between Christ and the church. Thus, by Forbidding to marry they are directly attacking and perverting our God-given picture of our proper relationship. They have to do this before they can get people to follow religious rules which pervert our actual personal relationship with God.

The second area that they attack is our diet with their commanding to abstain from meats. 1Corinthians 8 explains how meats were involved in false worship and several places in the New Testament use milk and meat to illustrate the difference between doctrine given to spiritual babes and people who are spiritually fully mature. Thus, by commanding to abstain from meats, they are taking away the symbolic command for people to grow up spiritually. As spiritual babes, people will not deliver the true gospel to others but will help spread doctrinal error. They also will not fight against the saved people who are deliberately teaching doctrinal error.

Our sentence ends with the phrase to be received with thanksgiving of them which believe and know the truth. One of the main reasons that people turn to doctrinal error is because they refuse to give God thanksgiving when they believe and know the truth. Please see the good-sized note for this verse in the Word Study on Truth for more about this cause and result.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Romans C15S15 about the word speak. Please see the note for Romans 11:1 about the phrase I say. Please see the notes for 2Corinthians 2:17 and 2Corinthians 3:12-14 about the word speech. The functional definition is: 'To speak; to utter in words; as, he said nothing; he said manythings; he says not a word'. Please see the note for Romans C10S28 about the word gainsaying. Please see the note for Ephesians C4S15 about the phrase evil speaking.

We find forms of the word express only in: Numbers 1:17; 1Samuel 20:21; 1Chronicles 12:31; 1Chronicles 16:41; 2Chronicles 28:15; 2Chronicles 31:19; Ezra 8:20; Ezekiel 1:3; 1Timothy 4:1; Hebrews 1:3. Webster's 1828 dictionary defines this word as: 'to press or squeeze out; to force out by pressure; as, to express the juice of grapes or of apples. 2. to utter; to declare in words; to speak. He expressed his ideas or his meaning with precision. His views were expressed in very intelligible terms. 3. to write or engrave; to represent in written words or language. the covenants in the deed are well expressed. 4. to represent; to exhibit by copy or resemblance. So kids and whelps their sires and dams express. 5. to represent or show by imitation or the imitative arts; to form a likeness; as in painting or sculpture. Each skilful artist shall express thy form. 6. to show or make known; to indicate. A downcast eye or look may express humility, shame or guilt. 7. to denote; to designate. Moses and Aaron took these men, who are expressed by their names. Num.1. 8. to extort; to elicit. Little used.
EXPRESS', a. Plain; clear; expressed; direct not ambiguous. We are informed in express terms or words. the terms of the contract are express. 1. Given in direct terms; not implied or left to inference. this is the express covenant or agreement. We have his express consent. We have an express law on the subject. Express warranty; express malice. 2. Copied; resembling; bearing an exact representation. His face express. 3. Intended or sent for a particular purpose, or on a particular errand; as, to send a messenger express.
EXPRESS', n. A messenger sent on a particular errand or occasion; usually, a courier sent to communicate information of an important event, or to deliver; important dispatches. It is applied also to boats or vessels sent to convey important information. 1. A message sent. 2. A declaration in plain terms. Not in use'. The functional definition, which is the only usage within the Bible, is: 'Plain; clear; expressed; direct not ambiguous'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. As explained many times on this site, faith is an action word which Hebrews 11:1 defines as: Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11 then goes on to list actions done by the elders but notice that what is in your head and heart (a belief) does not have substance, which can be sensed by others, until a person acts on their belief (faith) and produces works. Further, what is in your head and heart (a belief) can not be separated from you in order to be evidence in court. No, true faith produces works and it is the works which 'belong to' (are the results of) faith which are remembered by God and His workers.

Please see the notes for C1-S2 and 2Corinthians 5:5 about the word give. The functional definition is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for 4:16 about the word heed. The functional definition is: 'Pay attention; watch out. Ge 31:24'.

We find forms of the word seduce only in: 2Kings 21:9; Proverbs 12:26; Isaiah 19:13; Ezekiel 13:10; Mark 13:22; 1Timothy 4:1; 2Timothy 3:13; 1John 2:26; Revelation 2:20. Webster's 1828 dictionary defines this word as: 'to draw aside or entice from the path of rectitude and duty in any manner, by flattery, promises, bribes or otherwise; to tempt and lead to iniquity; to corrupt; to deprave. Me the gold of France did not seduce. Shak. In the latter times, some shall depart from the faith, giving heed to seducing spirits. Tim. 4. 2. to entice to a surrender of chastity. He that can seduce a female is base enough to betray her'. Thompson Chain Topics provides references for the word seducers as: '2Ki 21:9; Eze 13:10; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Ti 3:13; 1Jo 2:26. See Deceivers. See Evil; Influence'.

Please see the note for C1-S2 about the word doctrine. The functional definition is: 'religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. the doctrines of the gospel are the principles or truths taught by Christ and his apostles'.

Please see the note for 3:6 about the word devil. Please see also the Word Study on Spirit and see the section on Other Spirits. 'Devils are evil spirits with real power over the physical which includes the ability to do miracles'. Please note: there are no 'daemons' in the Bible. Devil led men invented this word for the warnings about devils so that people could be deceived into thinking that devils are cute harmless little characters in red suits with a tail while 'daemons' are the really nasty creatures. With people accepting this erroneous doctrine, they will ignore the true Biblical warnings about devils. The functional definition is: 'a slanderer, the arch-enemy of man's spiritual interest'.

Please see the note for Galatians C1-S15 about the word liars. The functional definition is: 'someone who intentionally violates the truth'.

Please see above, within this note, about the word hypocrisy / hypocrite.

Please see the note for C1-S3 about the word conscience. The functional definition is: 'to know, to be privy to. 1. A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Forms of the word sear only occurs within this sentence within the Bible. Webster's 1828 dictionary defines this word as: 'Burnt on the surface; cauterized; hardened;'.

We find forms of the word forbid in: Genesis 44:7; Genesis 44:17; Leviticus 5:17; Numbers 11:28; Deuteronomy 4:23; Joshua 22:29; Joshua 24:16; 1Samuel 12:23; 1Samuel 14:45; 1Samuel 20:2; 1Samuel 24:6; 1Samuel 26:11; 1Kings 21:3; 1Chronicles 11:19; Job 27:5; Matthew 19:14; Mark 9:39; Mark 10:14; Luke 6:29; Luke 9:50; Luke 18:16; Luke 20:16; Luke 23:2; Acts 10:47; Acts 16:6; Acts 24:23; Acts 28:31; Romans 3:4; Romans 3:6; Romans 3:31; Romans 6:2; Romans 6:15; Romans 7:7; Romans 7:13; Romans 9:14; Romans 11:1; Romans 11:11; 1Corinthians 6:15; 1Corinthians 14:39; Galatians 2:17; Galatians 3:21; Galatians 6:14; 1Thessalonians 2:16; 1Timothy 4:3; 3John 1:10. Webster's 1828 dictionary defines this word as: 'v.t. pret. forbad; pp. forbid, forbidden. Literally, to bid or command against. Hence, 1. to prohibit; to interdict; to command to forbear or not to do. the laws of God forbid us to swear. Good manners also forbid us to use profane language. All servile labor and idle amusements on the sabbath are forbidden. 2. to command not to enter; as, I have forbid him my house or presence. this phrase seems to be elliptical; to forbid from entering or approaching. 3. to oppose; to hinder; to obstruct. An impassable river forbids the approach of the army. A blaze of glory that forbids the sight. 4. to accurse; to blast. Obs.
FORBID', v.i. to utter a prohibition; but in the intransitive form, there is always an ellipsis. I would go, but my state of health forbids, that is, forbids me to go, or my going'.

Please see the note for Mark 10:11 and Revelation 19:7-LJC about the words marriage / Wedding. Please see the note for Mark 10:11 about the word marry. The functional definition is: 'The act of uniting a man and woman for life; wedlock; the legal union of a man and woman for life. Marriage is a contract both civil and religious, by which the parties engage to live together in mutual affection and fidelity, till death shall separate them. Marriage was instituted by God himself for the purpose of preventing the promiscuous intercourse of the sexes, for promoting domestic felicity, and for securing the maintenance and education of children'. We find the word marry occurring in 1Timothy, in: our current sentence; 5:11 and 5:14.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for 5:22 about the word abstain. The functional definition is: 'In a general sense, to forbear, or refrain from, voluntarily; but used chiefly to denote a restraint upon the passions or appetites; to refrain from indulgence'.

Please see the notes for 1Corinthians C6S19 and Hebrews 13:8-LJC about the word meats. The functional definition is: ' Food in general; anything eaten for nourishment, either by man or beast'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Please see the note for 3:16 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Ephesians 5:3-4 and 1Corinthians 14:17 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for C1-S5 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. .

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please click on each of the links in the sentence outline above to see the notes related to that particular word. In general, when the word has a link within the sentence it is not included within the Word Studies at the end of the note for the sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Spirit. Joh 16:13; Ac 13:2; 28:25; 1Co 12:11; 1Jo 2:18; Re 2:7,11,17,29; 3:6,13,22 exp: Ac 10:19.
expressly. Eze 1:3
the latter. Nu 24:14; De 4:30; 32:29; Isa 2:2; Jer 48:47; 49:39; Eze 38:16; Da 10:14; Ho 3:5; Mic 4:1; 2Ti 3:1-9; 1Pe 1:20; 2Pe 3:3; Jude 1:4,18
depart. Da 11:35; Mt 24:5-12; 2Th 2:3; 2Ti 3:1-5; 4:4
seducing. Ge 3:3-5,13; 1Ki 22:22-23; 2Ch 18:19-22; 2Co 11:3,13-15; 2Th 2:9-12; 2Ti 3:13; 2Pe 2:1; Re 9:2-11; 13:14; 16:14; 18:2,23; 19:20; 20:2-3,8,10
and doctrines. Da 11:35-38; 1Co 8:5-6; 10:20; Col 2:18; Ac 17:18; Re 9:20 (Gr)
General references. exp: Le 15:8; Pr 14:25; Mt 24:11; Ac 8:29.
lies. 1Ki 13:18; 22:22; Isa 9:15; Jer 5:21; 23:14,32; Da 8:23-25; Mt 7:15; 24:24; Ac 20:30; Ro 16:18; Eph 4:14; 2Ti 3:5; 2Pe 2:1-3; Re 16:14
their. Ro 1:28; Eph 4:19
General references. exp: Le 15:8; Pr 14:25.
Forbidding. Da 11:37; 1Co 7:28,36-39; Heb 13:4
to abstain. Ro 14:3,17; 1Co 8:8; Col 2:20-23; Heb 13:9
which. Ge 1:29-30; 9:3; Ec 5:18; Ac 10:13-15; 1Co 6:13 exp: Mt 7:15; 2Co 2:17.
with. 1Ti 4:4; 1Sa 9:13; Mt 14:19; 15:36; Lu 24:30; Joh 6:23; Ac 27:35; Ro 14:6; 1Co 10:30-31; Col 3:17
believe. 1Ti 2:4; Joh 8:31-32; 2Th 2:13-14
General references. exp: Ge 1:28; Le 15:8; Pr 14:25; Mt 19:10; Col 2:21'.

Start of Book Study, Start of web page, Start of Chapter

C4-S2 (Verse 4-5) Why their religious rules are wrong.

Equivalent Section: God removed all dietary limits.

For every creature of God is good,
and nothing to be refused,
if it be received with thanksgiving:.

Equivalent Section: How we are to make the food OK.

For it is sanctified by the word of God and prayer..

Our sentence starts with the word For and tells us why we need to stay with the truth and, especially, why we need to receive the blessings of God with thanksgiving. The Jews had religious laws about diet and many false religions have religious laws about diet. However, those religions don't have a personal relationship with God and certainly don't teach a personal responsibility to be thankful. Many saved people are taught to say a prayer before eating but, for many, it is a religious formality and not a true heart-felt giving of thanks for all that God provided that day including the food. One of the main prayer requests is due to sickness, which God uses to punish His people who refuse to have a Godly attitude and the prior chapters emphasized personal godliness as a major difference between true salvation and religion.

If we look at what our sentence is truly saying we see two Equivalent Sections which give us the same message only by two different ways. Please notice the qualifier of the First Equivalent Section which says if it be received with thanksgiving. Now notice that our Second Equivalent Section says: it is sanctified by the word of God and prayer. The Mosaic dietary laws have been shown to be one of the best ways to avoid physical problems due to diet. However, they require a lot of memorizing and effort. Our sentence gives us a simpler method but it must be sincere and heart felt.

Both Equivalent Sections of our sentence start with the word For and give us reasons why the truly saved don't have to keep religious rules on diet. However, both Equivalent Sections also emphasize the proper attitude to have in order to enjoy this removal of restriction. This proper religious attitude, and the resulting personal attention to our ongoing personal relationship to God, is what is going to keep us from doctrinal error. Thus, God is teaching us to 'check in with God in a personal way' at least as often as we eat and to do this with a correct attitude so that we can avoid doctrinal error.

Please see the note for Colossians C1S3 about the word creature. The functional definition is: ' that which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God'. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures. We find the word created only in 4:1-3 within 1Timothy. We find the word creature only in 4:4 within 1Timothy.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Mark 2:28-LJC about Good Friday. Please also see the note for Romans C11S26 about the word goodness.

Please see the note for 1Timothy 4:7 about the word refuse. Webster's 1828 dictionary defines this word as: 'to deny a request, demand, invitation or command; to decline to do or grant what is solicited, claimed or commanded. Thus, Edom refused to give Israel passage through his border. Num. 20. 2. to decline to accept what is offered; as, to refuse an office; to refuse an offer. If they refuse to take the cup at thy hand - Jer. 25. 3. to reject; as, to refuse instruction or reproof. Prov. 10. The stone which the builders refused is become the head of the corner. Ps. 118. Note - Refuse expenses rejection more strongly than decline.
REFU'SE, v.i. s as z. to decline to accept; not to comply. Too proud to ask, to humble too refuse'.

Please see the note for 3:16; Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Jude C1S1; 2Timothy [follow link then FIND 'sanctified'] about the word sanctified. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. The functional definition is: 'Made holy; consecrated; set apart for sacred services'. We find forms of the word sanctified only in our current sentence within 1Timothy.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 2:1 about the word pray. The functional definition is: 'the act of asking for a favor, and particularly with earnestness. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Ge 1:31; De 32:4 exp: Ge 9:3; Zec 14:21.
and. Ac 11:7-9; 15:20-21,29; 21:25; Ro 14:14,20; 1Co 10:23,25
General references. exp: Le 11:2; De 12:16; 1Ti 5:23.
it. 1Ti 4:3; Lu 11:41; 1Co 7:14; Tit 1:15
the. Lu 4:4
General references. exp: Le 11:2'.

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C4-S3 (Verse 6) A pastor is to remind people about how to take care of religious rules.

If thou put the brethren in remembrance of these things,
thou shalt be a good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine,
whereunto thou hast attained..

The note for this verse, within the Lord Jesus Christ Study, explains how everything said so far, within our chapter, is related to the pastor being a good minister of Jesus Christ. It also explains how the pastor will also personally be nourished up in the words of faith and of good doctrine when he does his job as a good minister of Jesus Christ.

Please notice that our sentence starts with the conditional word of if. A pastor who fails to put the brethren in remembrance of these things will not be a good minister of Jesus Christ. A minister is a servant and a person might be popular with a lot of people but if he is not concentrating in serving Jesus Christ as the main focus of his ministry then he is not a good minister of Jesus Christ.

We also see that he is nourished up in the words of faith and of good doctrine. This, obviously, is spiritual nourishment and without the cooperation of God, we will not receive spiritual nourishment. We might 'fake it with religion', but the results won't be the same.

We also see that Paul specifically says in the words of faith and of good doctrine. We can not have faith and of good doctrine unless they are based upon the words of scripture.

Finally, our last phrase says whereunto thou hast attained. We only attain after great effort. Pastors who do not put in great effort to learn and maintain the words of faith and of good doctrine will not attain recognition as a good minister of Jesus Christ.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. We find forms of the word brethren / brother occurring in 1Timothy, in: our current sentence; 5:1 and 6:2.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for C1-S2; Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. The functional definition, of the word minister, is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. The functional definition is: 'The office, duties or functions of a subordinate agent of any kind'.

Please see the note for Colossians 2S10 about the word nourishment. The functional definition is: 'To feed and cause to grow; to supply a living or organized body, animal or vegetable, with matter which increases its bulk or supplies the waste occasioned by any of its functions; to supply with nutriment'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Philippians 3:4-6 about the word attain. The functional definition is: 'to reach, come to or overtake; as and tango, to touch, reach or strike; that is, to thrust, urge or push to'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou put. Ac 20:31,35; Ro 15:15; 1Co 4:17; 2Ti 1:6; 2:14; 2Pe 1:12-15; 3:1-2; Jude 1:5
a good. Mt 13:52; 1Co 4:1-2; 2Co 3:6; 6:4; Eph 6:21; Col 4:7; 1Th 3:2; 2Ti 2:15
nourished. Jer 15:16; Eph 4:15-16; Col 2:19; 3:16; 2Ti 3:14-17; 1Pe 2:2
good doctrine. 1Ti 1:10; 4:16; 6:3; Ps 19:7 (margin) Pr 4:2; Joh 7:16-17; 2Ti 4:3; Tit 2:1,7-10; 2Jo 1:9
thou hast. Php 3:16; 2Ti 3:14
General references. exp: Le 11:2'.

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C4-S4 (Verse 7) How to deal with error from culture.

But refuse profane and old wives' fables,
and exercise thyself rather unto godliness..

That which is profane 'treats what comes from God as common'. This is speaking about things which come from our culture and our religion that claim to be as accurate as scripture or even more accurate. Our first phrase tells us to refuse these things and then adds (and) the instruction to exercise thyself rather unto godliness. exercise is 'a repeated action which requires effort'. God wants us to repeatedly check everything against scripture in order to be sure that we are practicing Godliness and not just following profane and old wives' fables.

We find forms of the word refuse occurring 69 times in 67 verses of the Bible and, in the New Testament, in: Acts 7:35; Acts 25:11; 1Timothy 4:7; 1Timothy 4:7; 1Timothy 5:11; Hebrews 11:24; Hebrews 12:25. Webster's 1828 dictionary defines this word as: 'to deny a request, demand, invitation or command; to decline to do or grant what is solicited, claimed or commanded. Thus, Edom refused to give Israel passage through his border. Num. 20. 2. to decline to accept what is offered; as, to refuse an office; to refuse an offer. If they refuse to take the cup at thy hand - Jer. 25. 3. to reject; as, to refuse instruction or reproof. Prov. 10. The stone which the builders refused is become the head of the corner. Ps. 118. Note - Refuse expenses rejection more strongly than decline.
REFU'SE, v.i. s as z. to decline to accept; not to comply. Too proud to ask, to humble too refuse'.

Please see the note for 1Timothy 1:8-11 about the word profane. The functional definition is: 'treats what comes from God as common'.

The note for 3:2 provides references for the word wife / wives. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'

We find forms of the word fable in: 1Timothy 1:4; 1Timothy 4:7; 2Timothy 4:4; Titus 1:14; 2Peter 1:16. Smith's Bible Dictionary defines this word as: 'A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions. --Encyc. Brit. the fable differs from the parable in that -- 1. the parable always relates what actually takes place, and is true to fact, which the fable is not; and 2. the parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [PARABLE], we have but two examples in the Bible: 1. that of the trees choosing their king, addressed by Jotham to the men of Shechem, (Jg 9:8-15). 2. that of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah. (2Ki 14:9). The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament, (1Ti 1:4; 4:7; Tit 1:14; 2Pe 1:16) do not appear to have had the character of fables, properly so called'. Webster's 1828 defines this word as: ', n. L., Gr. the radical sense is that which is spoken or told. 1. A feigned story or tale, intended to instruct or amuse; a fictitious narration intended to enforce some useful truth or precept. Jothams fable of the trees is the oldest extant, and as beautiful as any made since. 2. Fiction in general; as, the story is all a fable. 3. An idle story; vicious or vulgar fictions. But refuse profane and old wives fables. 1 Timothy 4. 4. the plot, or connected series of events, in an epic or dramatic poem. The moral is the first business of the poet; this being formed, he contrives such a design or fable as may be most suitable to the moral. 5. Falsehood; a softer term for a lie.
FABLE, v.i. 1. to feign; to write fiction. Vain now the tales which fabling poets tell. 2. to tell falsehoods; as, he fables not.
FABLE, v.t. to feign; to invent; to devise and speak of, as true or real. The hell thou fablest'.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: 'To use action or exertion; as, to exercise for health or amusement'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the notes for C1-S2; 2Corinthians 11:2 and 2Peter 2:9-LJC about the words: Godly, ungodly , and godliness. The functional definition, for the word Godly, is: 'a god-like Pious; reverencing God, and his character and laws. 1. Living in obedience to God's commands, from a principle of love to him and reverence of his character and precepts; religious; righteous; as a Godly person'. The functional definition, for the word ungodly , is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. In addition, please also see the note for 2Peter 2:9-LJC about the word unjust. These three words are often confused because people teach wrong definitions for these words in order to justify doctrinal error.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'refuse. 1Ti 1:4; 6:20; 2Ti 2:16,23; 4:4; Tit 1:14; 3:9
exercise. 1Ti 1:4; 2:10; 3:16; 6:11; Ac 24:16; 2Ti 3:12; Tit 2:12; Heb 5:14; 2Pe 1:5-8
General references. exp: Pr 19:27; 2Ti 2:23'.

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C4-S5 (Verse 8) Why godliness is to be our main goal in life.

Equivalent Section: Care of the body only helps for this physical life.

For bodily exercise profiteth little:.

Equivalent Section: Godliness helps in the current life and of that which is to come.

but godliness is profitable unto all things,
having promise of the life that now is,
and of that which is to come..

Our sentence starts with the word For and gives us a reason why the prior sentence is true. However, I do not know of any profane and old wives' fables about bodily exercise providing spiritual results. However, history tells us about many false beliefs which come and go. This is apparently talking about such a belief. With that in mind we can deal with what is said and consider how it applies to beliefs held today.

A fat woman once used the First Equivalent Section of this sentence to claim that the Bible said that we should not spend any time doing bodily exercise and demanded that her husband stop doing medically required physical therapy so that he could do what she should have done but was having trouble doing because of her fat. This is not an exaggeration but literally happened and illustrates how people can pervert what the Bible says in order to justify their own error. Such perversion is what the prior sentence and this sentence are warning against.

Our sentence does not say that there is NO profit in bodily exercise but that there is little. In addition, our Second Equivalent Section starts with the word but and provides a contrast. Therefore, the real message is that bodily exercise profiteth little when compared to the profit of godliness. Thus, we should not neglect godliness in order to do bodily exercise. However, we should not neglect bodily exercise when it does not interfere with godliness.

With this comparison out of the way, along with the false claims about bodily exercise, we can see that the main message of our sentence is that godliness is profitable unto all things, both now and in eternity. The note for C1-S2 provides links to 9 verses within this epistle which use forms of the word Godly. from this we can see that this is a concept that keeps coming up within this epistle, that is very much linked to sound doctrine, and is critical to our spiritual life.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. 4:8 is the only place in 1Timothy where we find the word bodily. 5:13 is the only place in 1Timothy where we find the word busybodies.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: 'To use action or exertion; as, to exercise for health or amusement'.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

Please see the notes for Romans C4S15 and Galatians C3-S15 about the word promise. Our current sentence is the only place in 1Timothy where We find this word. Webster's 1828 dictionary defines promise as: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act. the promise of a visit to my neighbor, gives him a right to expect it, and I am bound in honor and civility to perform the promise. Of such a promise human laws have no cognizance; but the fulfillment of it is one of the minor moralities, which civility, kindness and strict integrity require to be observed. 2. In law, a declaration, verbal or written, made by one person to another for a good or valuable consideration, in the nature of a covenant, by which the promisor binds himself, and as the case may be, his legal representatives, to do or forbear some act; and gives to the promisee a legal right to demand and enforce a fulfillment. 3. A binding declaration of something to be done or given for another's benefit; as the promise of a grant of land. A promise may be absolute or conditional; lawful or unlawful; express or implied. An absolute promise must be fulfilled at all events. the obligation to fulfill a conditional promise depends on the performance of the condition. An unlawful promise is not binding, because it is void; for it is incompatible with a prior paramount obligation of obedience to the laws. An express promise, is one expressed in words or writing. An implied promise, is one which reason and justice dictate. If I hire a man to perform a day's labor, without any declaration that I will pay him, the law presumes a promise on my part that I will give him a reasonable reward, and will enforce much implied promise. 4. Hopes; expectation, or that which affords expectation of future distinction; as a youth of great promise. My native country was full of youthful promise. 5. that which is promised; fulfillment or grant of what is promised. He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father. Acts.1. 6. In Scripture, the promise of God is the declaration or assurance which God has given in his word of bestowing blessings on his people. Such assurance resting on the perfect justice, power, benevolence and immutable veracity of God, cannot fail of performance. The Lord is not slack concerning his promises. 2 Pet.3.
PROM'ISE, v.t. to make a declaration to another, which binds the promisor in honor, conscience or law, to do or forbear some act; as, to promise a visit to a friend; to promise a cessation of hostilities; to promise the payment of money. 1. to afford reason to expect; as, the year promises a good harvest. 2. to make declaration or give assurance of some benefit to be conferred; to pledge or engage to bestow. The proprietors promised large tracts of land.
PROM'ISE, v.i. to assure one by a promise or binding declaration. the man promises fair; let us forgive him. 1. to afford hopes or expectations; to give ground to expect good. the youth promises to be an eminent man; the wheat promises to be a good crop; the weather promises to be pleasant. 2. In popular use, this verb sometimes threatens or assures of evil. the rogue shall be punished, I promise you. Will not the ladies be afraid of the lion? --I fear it, I promise you. In the latter example, promise is equivalent to declare; "I declare to you." 3. to promise one's self, to be assured or to have strong confidence. I dare promise myself you will attest the truth of all I have advanced.'. Please also see the Doctrinal Study called Significant New Testament Events for links to promises made in the word of God ourside of the Gospels.

Thompson Chain Topics provides references for the word promise as: 'CANAAN, Promised to Abraham: Ge 12:7; 13:15; 15:7,18; 17:8; 50:24; Ex 6:8; Le 20:24; Nu 14:8; De 6:10; 31:20; Jos 5:6; Jg 2:1. Promises, Divine: forEndurance: Mt 10:22; Mr 13:13; Heb 12:7; Jas 1:12; 5:11; 1Pe 2:19. See Hold Fast: God's , Characteristics of: Unfailing: 1Ki 8:56. Assured by Divine Ability: Ro 4:21. Grounded in Christ: 2Co 1:20; 7:1. Of Infinite Value: 2Pe 1:4. Culminate in Everlasting Life: 1Jo 2:25. Of Answer to Prayer: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. Of Blessings: Temporal and Spiritual Promised: Ex 23:25; Le 26:4; De 28:2; Ps 81:16; Pr 28:20; Isa 30:23; Joe 2:26; Am 9:13; Zec 10:1; Mal 3:10; Mt 6:33; Lu 18:30. Of Cleansing: Spiritual, Promised: Ps 65:3; Isa 1:18; Eze 36:25; Zec 13:1; Mal 3:3; Eph 5:25-26; Tit 3:5; Heb 9:14; 1Jo 1:7; Re 1:5. Of Comfort: God as the Giver of: Ps 71:21; 86:17; Isa 12:1; 51:3,12; 66:13; 2Co 1:3; 7:6. Christ's Words a Source of: Mt 9:22; Mr 5:36; Lu 7:13; Joh 14:1,18; 16:33; 2Th 2:16. Special Comforting Passages: Job 5:19; 11:16; Ps 27:5; 30:5; 42:5; 103:13; 119:50; 138:7; Isa 46:4; 61:3; 63:9; Mt 5:4; Joh 14:1; Ro 8:28; 1Th 3:7; 4:13. Of Deliverance: Promised, to Believers: Job 5:19; Ps 91:3; 116:8; Isa 46:4; 1Co 10:13; 2Co 1:10; 2Ti 4:18; Heb 2:15; 2Pe 2:9. Of forgiveness: Divine Promised: Le 5:10; Ps 103:3; 130:4; Eze 18:22; Mt 6:14; Mr 3:28; Ac 5:31; 13:38; 26:18; Eph 1:7; Jas 5:15; 1Jo 1:9. Of Guidance: Promised to the Obedient: Into Pleasant Paths: Ps 23:2. In Making Decisions: Ps 25:9; 32:8. Unto the End of Life: Ps 48:14. By Wise Counsel: Ps 73:24. By the Still Small Voice: Isa 30:21. In the Midst of Uncertainties: Isa 42:16; 48:17. By Divine Illumination: Lu 1:79; Joh 10:4. Into all Truth: Joh 16:13. Of Health: Promised to the obedient: Ex 15:26; De 7:15; Pr 4:22; Jer 30:17. Of Long Life: Promised to the Obedient: De 5:33; 11:21; 1Ki 3:14; Job 5:26; Ps 91:16; Pr 3:2; 9:11; 10:27; Isa 65:22; Zec 8:4; 1Pe 3:10. Of Mercy: Promises of Divine: Ex 34:7; 2Sa 22:26; 2Ch 30:9; Ps 89:28; 103:8; Isa 54:7; 55:7; Jer 3:12. Of Pardon: Isa 43:25; 44:22; 55:7; Jer 5:1; 31:34; 33:8; Eze 36:25; Mic 7:18; Heb 8:12; 1Jo 1:9. Of Peace: Promised to Believers: the Gift of God: Ps 29:11. Abundant: Ps 119:165; Pr 3:17. Perfect: Isa 26:3. Like a River: Isa 48:18; 54:13; Eze 34:25. Legacy of Christ: Joh 14:27; 16:33. Passeth Understanding: Php 4:7. Of Plenty: Promised to the obedient: Le 26:5; De 30:9; Ps 132:15; Pr 3:10; Isa 30:23; Eze 36:30; Am 9:13; Zec 8:12. Of Posterity: Ge 15:5,18; 17:20; 22:17; 26:24; Le 26:9; De 7:13; Ro 4:18. Of Preservation: Preserving the Faithful: De 6:24; Jos 24:17; 2Sa 8:6; Ne 9:6; Ps 31:23; 37:28; 146:9; Pr 2:8; Isa 49:8; 2Ti 4:18: Of Progress: SPIRITUAL PROGRESS A Characteristic of the Righteous: Job 17:9; Ps 84:7; 92:12; Pr 4:18; 2Co 3:18; 1Ti 4:15. Of Protection: (in the battle): Promised to Believers: 2Ch 16:9; Ps 34:7; 41:2; 91:4; 125:2; Zec 2:5; Lu 21:18. Of Reward: forSpiritual Service: the Soul-winners: Da 12:3. Humble Servants: Mt 10:42. The Faithful Stewards: Mt 25:23. The Benevolent: Lu 6:35; Joh 4:36. The Good of All Nations: Ro 2:10; 1Co 3:8. All Ranks and Stations: Eph 6:8; Col 3:24. ForSuffering Endured: Mt 5:11-12; Ro 8:17; 2Ti 2:12; Heb 10:34; 11:26; Re 20:4. Of Safety: (of the righteous assured): Ps 91:10; 112:8; 121:3; Pr 1:33; 3:23; 12:21; 21:31; Isa 32:18; Jer 23:6. Of Salvation: Ps 91:16; Isa 45:17; Mr 16:16; Lu 19:9; Ac 11:14; 16:31. Of Spiritual Gifts: An Everlasting Name: Isa 56:4-5. Spiritual Knowledge: Jer 24:7. A New Heart: Eze 11:19. Spiritual Rest: Mt 11:28. The Holy Spirit: Lu 11:13. Eternal Life: Joh 10:28; Jas 1:17. A Spiritual Crown: Re 2:10,17. Of Strength: (moral and spiritual promised): 2Sa 22:40; Isa 28:5-6; 40:31; 41:10; Da 11:32; Eph 3:16; Col 1:11. Of Wisdom: Pr 2:6; Ec 2:26; Da 2:21; Lu 21:15; Jas 1:5. Tothe Afflicted: Promises to the Afflicted: Job 11:16. Brighter Days: Ps 30:5. Deliverance: Ps 34:19-20. Divine Care in Sickness: Ps 41:3; 50:15; 94:12; 138:7. Comfort of God's Presence: Isa 43:2. An Eternal Home: Joh 14:1-2. All things work for the Believer's Good: Ro 8:28; 2Co 4:17. Sufficiency of Divine Grace: 2Co 12:9. Fellowship in Christ's Sufferings: 1Pe 4:12-13. Membership in the Company of the Redeemed: Re 7:13-14. Final Deliverance from Sorrow and Pain: Re 21:4. ToBelievers: Special Promises to those who Exercise Faith: Answer to Prayer: Mt 21:22. Sonship: Joh 1:12; 7:38. Power: Joh 14:12; Ro 10:11; Col 1:23. Soul Rest: Heb 4:3. Spiritual Inheritance: Jas 2:5. Spiritual Foundation: 1Pe 2:6. Spiritual Assurance: 1Jo 5:14. ToBelievers: Bodily Supplies: Ps 37:3. Unlimited Blessings: Mr 9:23. Answers to Prayer: Mr 11:24. Removal of Obstacles: Lu 17:6. Divine Sonship: Joh 1:12. Eternal Life: Joh 3:14-15; 5:24. Spiritual Fulness: Joh 6:35; 11:26. Spiritual Light: Joh 12:46. Power for Service: Joh 14:12. Salvation: Ro 1:16; 1Pe 2:6. Special Promises to Children, examples of: Reverent Children: De 5:16. Forsaken Children: Ps 27:10. Early Seekers: Pr 8:17. Obedient Children: Pr 8:32. Lambs of the Flock: Isa 40:11. Little Children: Mr 10:14. Children of Believers: Ac 2:39. The Commandment with Promise: Eph 6:2. Tothe Contrite: Ps 34:18; 51:17; Isa 57:15; 66:2; Joe 2:13; Zec 12:10; 2Co 7:10. See Sin; Confession of. Tothe Humble: Ps 138:6; Isa 66:2; Lu 9:48; 14:11; Jas 4:6; 1Pe 5:5. Tothe Liberal: Ps 41:1; Pr 3:9-10; 11:25; 22:9; 28:27; Ec 11:1; Isa 58:10; Lu 6:38; 14:14; 2Co 9:7. Tothe Meek: Ps 22:26; 37:11; 147:6; 149:4; Isa 11:4; 29:19; Mt 5:5. Tothe Merciful: Ps 41:3; 112:9; Pr 11:17; 14:31; Isa 58:10; Da 4:27; Mt 5:7; 6:14; 25:40; Lu 6:38. Tothe Obedient: Ex 20:6; 23:22; De 4:40; 11:27; 1Ki 11:38; Isa 1:19; Mr 3:35; Lu 11:28; Joh 7:17; 14:23. Tothe Overcomers: Rewards Bestowed upon those who Overcome: 1Jo 2:13; 4:4; 5:5. Spiritual Food: Re 2:7. A New Name: Re 2:17. Authority: Re 2:26. Robes of Righteousness: Re 3:5. A Memorial Pillar: Re 3:12. Enthronement: Re 3:21; 12:11. An Eternal Inheritance: Re 21:7. Tothe Penitent: Ps 34:18; Jer 3:22; Joe 2:13; Mic 7:18; Lu 6:21; 15:7; Ac 2:38; 3:19. Tothe Poor: to the Poor: Job 5:15. Divine Protection: Ps 12:5; 14:6; 68:10; 69:33; 109:31; 140:12; Isa 11:4. An Overshadowing Providence: Isa 25:4. Answer to Prayer: Isa 41:17. Heavenly Inheritance: Jas 2:5. See Widow and Fatherless. Tothe Prayerful: Promises of Answer: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. Tothe Righteous: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43. ToSaints: Ps 37:28; 97:10; 116:15; 132:16; 149:9; Da 7:27; 1Co 6:2; Re 11:18. ToSeekers: De 4:29; 2Ch 7:14; Pr 8:17; Jer 29:13; Lu 11:9; 18:7; Joh 14:14. Tothe Tempted: Power to Tread on Evil forces: Lu 10:19. Safety through Christ's Intercession: Lu 22:31-32. The Bruising of the Serpent's Head: Ro 16:20. Provision of a Way of Escape: 1Co 10:13. Succour in the Trying Hour: Heb 2:18. Final Victory: Jas 4:7; 1Jo 4:4; Re 3:10. Enthronement with Christ: Re 3:21. Tothe Upright: (reward of): Ps 7:10; 32:11; 37:37; 49:14; 64:10; 97:11; 112:4; Pr 2:7,21; 10:9; 14:11; 28:6. Tothe Widow and Fatherless: God's Care for: De 10:18; Ps 10:14; 68:5; 146:9; Pr 15:25; Jer 49:11; Ho 14:3. ToReligious Workers: Da 12:3; Mr 9:41; Ro 2:10; 1Co 3:14; 15:58; Heb 6:10; Jas 1:25. Promises, Kings': 1Ki 1:30; Es 5:6; 7:2; 9:12; Mr 6:22.'

Torrey's Topical Textbook provides references for the word promises of God as: 'Contained in the Scriptures: Ro 1:2. Made in Christ: Eph 3:6; 2Ti 1:1. made to: Christ: Ga 3:16,19. Abraham: Ge 12:3,7. Isaac: Ge 26:3-4. Jacob: Ge 28:14. David: 2Sa 7:12; Ps 89:3-4,35-36. The Israelites: Ro 9:4. The Fathers: Ac 13:32; 26:6-7. All who are called of God: Ac 2:39. Those who love him: Jas 1:12; 2:5. Confirmed by an oath: Ps 89:3-4. The covenant established upon: Heb 8:6. God is faithful to: Tit 1:2; Heb 10:23. God remembers: Ps 105:42; Lu 1:54-55. ARE: Good: 1Ki 8:56. Holy: Ps 105:42. Exceeding great and precious: 2Pe 1:4. Confirmed in Christ: Ro 15:8. Yea and amen in Christ: 2Co 1:20. Fulfilled in Christ: 2Sa 7:12; Ac 13:23; Lu 1:69-73. Through the righteousness of faith: Ro 4:13,16. Obtained through faith: Heb 11:33. given to those who believe: Ga 3:22. Inherited through faith and patience: Heb 6:12; 10:36. Performed in due season: Jer 33:14; Ac 7:17; Ga 4:4. Not one shall fail: Jos 23:14; 1Ki 8:56. The law not against: Ga 3:21. The law could not disannul: Ga 3:17. SUBJECTS OF: Christ: 2Sa 7:12-13. The Holy Ghost: Ac 2:33; Eph 1:13. The gospel: Ro 1:1-2. Life in Christ: 2Ti 1:1. A crown of life: Jas 1:12. Eternal life: Tit 1:2; 1Jo 2:25. The life that now is: 1Ti 4:8. Adoption: 2Co 6:18-7:1. Preservation in affliction: Isa 43:2. Blessing: De 1:11. Forgiveness of sins: Isa 1:18; Heb 8:12. Putting the law into the heart: Jer 31:33; Heb 8:10. Second coming of Christ: 2Pe 3:4. New Heavens and earth: 2Pe 3:13. Entering into rest: Jos 22:4; Heb 4:1. Should lead to perfecting holiness: 2Co 7:1. The inheritance of the saints is of: Ro 4:13; Ga 3:18. SAINTS: Children of: Ro 9:8; Ga 4:28. Heirs of: Ga 3:29; Heb 6:17; 11:9. Stagger not at: Ro 4:20. Have implicit confidence in: Heb 11:11. Expect the performance of: Lu 1:38,45; 2Pe 3:13. Sometimes, through infirmity, tempted to doubt: Ps 77:8,10. Plead in prayer: Ge 32:9,12; 1Ch 17:23,26. Should wait for the performance of: Ac 1:4. Gentiles shall be partakers of: Eph 3:6. Man, by nature, has no interest in: Eph 2:12. Scoffers despise: 2Pe 3:3-4. Fear, lest ye come short of: Heb 4:1.'

Please see the notes for 1:16 and Philippians 1:19-20 about the word life. As the Bible teaches, and as all can readily observe, there are many forms of life such as plant, animal, human, etc. Within the Bible we see all other forms of life used to teach us about spiritual life. Those people who do not receive the second life will receive the second death, according to the Bible. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bodily. 1Sa 15:22; Ps 50:7-15; Isa 1:11-16; 58:3-5; Jer 6:20; Am 5:21-24; 1Co 8:8; Col 2:21-23; Heb 13:9
little. or, for a little time. Heb 9:9-10
godliness. 1Ti 6:6; Job 22:2; Tit 3:8exp: 2Pe 1:6.
having. De 28:1-14; Job 5:19-26; Ps 37:3-4,16-19,29; 84:11; 91:10-16; 112:1-3; 128; 145:19; Pr 3:16-18; Ec 8:12; Isa 3:10; 32:17-18; 33:16; 65:13-14; Mt 5:3-12; 6:33; 19:29; Mr 10:19-20; Lu 12:31,32; Ro 8:28; 1Co 3:22; 2Pe 1:3-4; 1Jo 2:25; Re 3:12,21
General references. exp: Ge 13:2; De 28:4; 32:47; Lu 5:38; 12:31'.

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C4-S6 (Verse 9) This is a faithful saying and worthy of all acceptation.

The phrase This is a faithful saying occurs in: 1:15, 4:9 and Titus 3:8. The this of our sentence refers to the prior sentence. All saved people are to accept that godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. That note has links to many other places on this site where this critical doctrine is discussed as well as providing other definitions. The functional definition is: 'reliable and firm in adherence to the truth and to the duties of religion'. Please also see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please also see the note for 1:1 about the word faith.

Please see the note for 1:15 about the word worth. The functional definition is: ' Deservedly; according to merit'.

Please see the note for 1:15 about the word acceptation. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'. Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ti 1:15'.

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C4-S7 (Verse 10) What was said prior is true because we trust in the living God.

For therefore we both labour and suffer reproach,
because we trust in the living God,
who is the Saviour of all men,
specially of those that believe..

Please notice that our sentence tells us that God (the Father)...is the Saviour of all men. When Satan tempted Jesus he quoted scripture and there was nothing wrong with what he quoted. The problem was with what he left out and he perverted the message of the Bible by leaving part out. Likewise, many people believe doctrinal error which is based upon quoting part of the Bible while leaving out critical facts. For example, many people will tell you that Jesus is our Saviour while denying that God the Father, God the Holy Ghost, God the Son in His role as Lord and God the Son in His role as Christ are all also said to be our Saviour by the Bible. The fact is that the true Biblical meaning of Saviour is like the word parent. It takes more than one parent to create a baby and more than one to train that child to be a productive adult and while each parent has different tasks in both aspects of raising a child, both roles are required. Likewise, it takes each and every role of God mentioned to provide all that is involved in our salvation. Please note that all three places, where we find Saviour in this epistle, name God the Father as our Saviour.

Please see the note for this verse, within the Lord Jesus Christ Study, for details on how God the Father is our Saviour including how He predestined and elected all men for salvation. As explained there, people die lost only because they use their God-given free will to reject God's plan for their salvation.

Within our sentence we see another critical doctrine which is denied by many people, especially by preachers who failed to verify their doctrine with the Bible. Our sentence tells us that God...is the Saviour of all men, specially of those that believe. Too many people preach 'You must have a date and time when you were saved' or something similar with the emphasis on a completed salvation at one point in time. However, our sentence literally says that there is an ongoing salvation of those that believe. This makes it impossible for us to have received everything that God has in salvation at the time when we first made our profession. Please see the message called Body, soul and Spirit Salvation for more details.

The first phrase in our sentence says we both labour and suffer reproach and the rest of this sentence ties that experience into God the Father being the Saviour of all men. God the Father had His only begotten Son (John 1:18; John 3:16, John 3:18; Hebrews 11:17; 1John 4:9) suffer and die for our salvation. So also has God the Father decreed that the saved are to also suffer for the salvation of others (Romans 8:17; 1Corinthians 9:12; 2Corinthians 1:5; Galatians 6:12; Philippians 1:29; Philippians 3:8; Colossians 1:24; 1Thessalonians 2:14; 2Timothy 3:12; 1Peter 4).

With this truth in mind, we can now look at the start of our sentence where we read For therefore. We see that our sentence is a conclusion (For) of the doctrine which came before this and it implies a future reward (therefore) from God the Father because we trust in the living God. This trust is that he will give us eternal reward which can not be compared to the suffering of this present time (Romans 8:18).

Please see the note for Romans intro about the word therefore. The functional definition is: ' this word tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore'.

We find forms of the word labour occurring in 1Timothy, in: our current sentence; 5:17 and 5:18. Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the notes for Romans C8S17; 1Corinthians C4S13 about the word suffer. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for C1-S8 about the word longsuffering. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. We find forms of the word occurring in 1Timothy, in: our current sentence and 2:9-10.

Please see the note for 3:7 about the word reproach. The functional definition is: 'Disgrace; shame. Ge 30:23'. However, that note explains that more is involved with this word and that note also has the full definition from Webster's 1828 and links from other commentators.

Please see the note for Romans C1S10 about the word because. Please see the note for 2Corinthians C2S5 about the word cause. The functional definition of cause is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word, coinciding nearly with case from cado, and action from ago, to urge or drive'. The functional definition of because is: 'a cause that exists'.

Please see the notes for C1-S4 about the word trust. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Please see the note for 1:16 about the word life. As the Bible teaches, and as all can readily observe, there are many forms of life such as plant, animal, human, etc. Within the Bible we see all other forms of life used to teach us about spiritual life. Those people who do not receive the second life will receive the second death, according to the Bible.

Please see above, within this note, about the word Saviour. Please also follow the link in the sentence outline.

Please see the note for 1Timothy 5:8 about the words especially / specially. Webster's 1828 defines this word as: 'adv. 1. Particularly; in a manner beyond what is common, or out of the ordinary course. Every signal deliverance form danger ought to be specially noticed as a divine interposition. 2. fora particular purpose. A meeting of the legislature is specially summoned. 3. Chiefly; specially'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'therefore. 1Co 4:9-13; 2Co 4:8-10; 6:3-10; 11:23-27; 2Ti 2:9-10; 3:10-12; Heb 11:26; 13:13; 1Pe 4:14-15
because. 1Ti 6:17; Ps 37:40; 52:8; 84:12; 118:8; Isa 12:2; 50:10; Jer 17:7; Da 3:28; Na 1:7; Mt 27:43; Ro 15:12-13; 1Pe 1:21
the living. 1Ti 3:15 exp: 1Th 1:9; 1Ti 6:17.
the saviour. 1Ti 2:4,6; Ps 36:6; 107:2,6-43; Isa 45:21-22; Joh 1:29; 3:15-17; 1Jo 2:2; 4:14
specially. Joh 5:24; 1Jo 5:10-13'.

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C4-S8 (Verse 11) These things command and teach.

Here we are told very clearly that the pastor is to explain the truth and demand obedience to it. Unfortunately, there are many people who claim to be saved for several years and still do not know nor understand that the saved are to suffer in this life, that they are to not listen to non-Biblical opinions of the Bible and the other doctrines already covered within this epistle. That means that many people who claim the authority of being a pastor have not obeyed this epistle and will face the judgment of God for what they have done.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. We find forms of the word teach occurring in 1Timothy, in: our current sentence; 2:12; 3:2; 4:11; 6:2; 6:3. Please also see the note for C1-S3 about the word teacher. The functional definition is: 'one who teaches'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ti 6:2; 2Ti 4:2; Tit 2:15; 3:8exp: 1Ti 5:7'.

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C4-S9 (Verse 12) How to show that you preach the truth.

First Step: Don't let irrelevant things interfere with the truth.

Let no man despise thy youth;.

Second Step: Live what you preach.

but be thou an example of the believers,
in word,
in conversation,
in charity,
in spirit,
in faith,
in purity..

Paul started this chapter with a warning that came expressly from God's Holy Spirit. Then Paul explained how to separate that doctrinal error from God's truth and old us to keep our eye on the rewards of eternity instead of the here-and-now. With this admonition, Paul reminded us that God the Father is our Saviour and that as part of our ongoing salvation we are to suffer in this flesh. Then after all of this Paul said, in the prior sentence, These things command and teach. Now we see Paul tell Timothy Let no man despise thy youth because such action will prevent Timothy from obeying the command to command and teach.

The First Step of our sentence tells Timothy to not let the standards of this world be used to prevent him from doing his God-given job to command and teach. The Second Step of our sentence tells Timothy to live a life which displays to power of God because that display of God's power is where he will truly get his authority to command and teach. Look at the details of our Second Step and you should see why I say that it takes the power of God in order for anyone to be thou an example of the believers in all of the things listed in our sentence. Please see the word definitions below for more details.

Please see the note for Romans C2S4 about the word despise. That note has a discussion of this word, which reverences several verses, along with the definition from Webster's 1828 . The functional definition is: 'To contemn; to scorn; to disdain; to have the lowest opinion of'. We find forms of the word despise occurring in 1Timothy, in: our current sentence and 6:2.

Please see the note for Mark 10:20 about the word youth. Webster's 1828 defines this word as: 'the part of life that succeeds to childhood. In a general sense, youth denotes the whole early part of life, from infancy to manhood; but it is not unusual to divide the stages of life into infancy, childhood, youth, and manhood. in this sense the word can have no plural. those who pass their youth in vice, are justly condemned to spend their age in folly. 2. A young man. in this sense it has a plural. Seven youths from Athens yearly sent-- 3. A young person, male or female. 4. Young persons, collectively. It is fit to youth to read the best authors first'.

Please see the note for 1Corinthians C10S3 about the word example / ensample. That note has links to every place that the Bible uses these words along with the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'A pattern, in morals or manners; a copy, or model; that which is proposed or is proper to be imitated'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Galatians C1-S11 about the word conversation. That note has links to every place that the Bible uses these words along with the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

Please see the note for C1-S3 about the word pure. The functional definition is: '100% or singular'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Mt 18:10; 1Co 16:10-11; 2Ti 2:7,15,22
be thou. 1Co 11:1; 1Th 1:6; 2:10; 2Th 3:7-9; Tit 2:7; 1Pe 5:3
in word. 2Co 6:4-17; Php 4:8; 2Ti 2:22; Jas 3:13,17; 2Pe 1:5-8'.

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C4-S10 (Verse 13) The main jobs of a pastor.

Till I come,
give attendance to reading,
to exhortation,
to doctrine..

It should be obvious that the reading is to be reading the Bible. In addition, since Paul never went to Timothy, this command was to be obeyed for the rest of his life. Since this is a pastoral epistle, this command is to all pastors for all of their lives.

We see three main things that a pastor is to concentrate upon and they do not include personal counseling and church administration, which take up most of the time of most pastors today. reading is so that God can speak to the pastor. Exhortation is usually public preaching to many even though it can be private counseling. Definitely, doctrine requires study and Godly living as presented within this epistle. With the emphasis on these three items, and the amount of time many pastors spend studying, many will find God not well pleased with them. This is especially true for those pastors who get their doctrine from other men without verifying it through personal study. Yes, it is a good thing to consider what God revealed through other men. However, doctrinal error is taught in churches when pastors do not first verify what other men say and write. That verification is to be done with God's Holy Spirit while studying God's Word.

We find forms of the word attendance in: 1Kings 10:5; 2Chronicles 9:4; Esther 4:5; Job 32:12; Psalms 17:1; Psalms 55:2; Psalms 61:1; Psalms 66:19; Psalms 86:6; Psalms 142:6; Proverbs 4:1; Proverbs 4:20; Proverbs 5:1; Proverbs 7:24; Acts 16:14; Romans 13:6; 1Corinthians 7:35; 1Timothy 4:13; Hebrews 7:13. Webster's 1828 dictionary defines this word as: 'the act of waiting on, or serving. Of which no man gave attendance at the altar. Heb. 7. 2. A waiting on; a being present on business of any kind; as, the attendance of witnesses of persons in court; attendance of members of the legislature. 3. Service; ministry. Receive attendance. 4. the persons attending; a train; a retinue. 5. Attention; regard; careful application of mind. Give attendance to reading. 1Tim. 4. 6. Expectation. Obs'. The functional definition for this word is: 'The act of waiting on, or serving'.

Thompson Chain Topics provides references for the word attendance as: 'SYNAGOGUES, Attendance upon: Mt 12:9; Mr 1:21; Lu 4:16; Ac 13:14; Heb 10:25. See Sanctuary; Attendance upon: HOUSE OF GOD, the place of worship: Reasons for: the Divine Command: De 12:5; 16:16. Blessing Pronounced upon: Ps 84:4; 122:4. A Refuge in Times of Trouble: Isa 37:1,14. A Place of Instruction: Mic 4:2. A Comfort in Old Age: Lu 2:36-37. The Example of Christ: Lu 4:16; 18:10. The Example of the Apostles: Lu 24:52-53; Joh 7:14; Ac 2:46; 3:1'.

We find forms of the word read occurring 82 times in 75 verses of the Bible and, in the New Testament, in: Matthew 12:3; Matthew 12:5; Matthew 19:4; Matthew 21:16; Matthew 21:42; Matthew 22:31; Matthew 24:15; Mark 2:25; Mark 12:10; Mark 12:26; Mark 13:14; Luke 4:16; Luke 6:3; Luke 10:26; John 19:20; Acts 8:28; Acts 8:30; Acts 8:32; Acts 13:15; Acts 13:27; Acts 15:21; Acts 15:31; Acts 23:34; 2Corinthians 1:13; 2Corinthians 3:2; 2Corinthians 3:14; 2Corinthians 3:15; Ephesians 3:4; Colossians 4:16; 1Thessalonians 5:27; 1Timothy 4:13; Revelation 1:3; Revelation 5:4. Webster's 1828 dictionary defines this word as: 'ppr. 1. Pronouncing or perusing written or printed words or characters of a book or writing. 2. Discovering by marks; understanding.
RE'ADING, n. 1. the act of reading; perusal. 2. Study of books; as a man of extensive reading. 3. A lecture or prelection. 4. Public recital. The Jews had their weekly readings of the law. 5. In criticism, the manner of reading the manuscripts of ancient authors, where the words or letters are obscure. No small part of the business of critics is to settle the true reading, or real words used by the author; and the various readings of different critics are often perplexing. 6. A commentary or gloss on a law, text or passage. 7. In legislation, the formal recital of a bill by the proper officer, before the house which is to consider it. In Congress and in the state legislatures, a bill must usually have three several readings on different days, before it can be passed into a law'. The functional definition of the word read is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'.

Thompson Chain Topics provides references for the word reading as: '(general references to): Ec 12:12; Da 5:17; Joh 19:20. Of the Word of God: the Study of Enjoined: De 17:19; Isa 34:16; Joh 5:39; Ac 17:11; Ro 15:4'.

Please see the note for 2:1 about the word exhort. The functional definition is: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. the form of words intended to incite and encourage'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I come. 1Ti 3:14-15
to reading. De 17:19; Jos 1:8; Ps 1:2-3; 119:97-104; Pr 2:4-5; Mt 13:51-52; Joh 5:39; Ac 6:4; 17:11; 2Ti 2:15-17
to exhortation. Ro 12:8; 1Co 14:3; Tit 2:15
to doctrine. 1Ti 4:6,16; 1Co 14:6,26; 2Ti 4:2'.

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C4-S11 (Verse 14) Exercise the spiritual gift of a pastor.

Neglect not the gift that is in thee,
which was given thee by prophecy,
with the laying on of the hands of the presbytery..

The laying on of the hands of the presbytery is God's people symbolically accepting God's choice of the person who speaks the word of God to God's people. This ordination service was initiated by God in Numbers 8:10.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'Power; faculty; some quality or endowment conferred by the author of our nature'. Please note: there is a doctrinal error which uses this verse to teach that the indwelling Holy Spirit is only received by the right people laying their hands on us. This is error and our sentence does not support that interpretation. Timothy was given the gift of being a pastor, with all of the authority and power including the right to organize a church. This gift was not receiving the indwelling Holy Spirit. Please notice that Ephesians 4:7-8 says: But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. the he of this verse is Christ. Then Ephesians 4:11 says: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; thus, we see that a pastor is a spiritual gift from Christ and that spiritual gift is given when the church ordains a man (with the laying on of the hands of the presbytery).

The phrase which was given thee by prophecy means that the way (by) that Timothy received the gift of being a pastor was by people applying the word of God the way that God commanded (prophecy). As I showed in the paragraph above, there is scriptural basis for what is said here.

Please see the note for Colossians 2S12 about the word neglect. The functional definition is: 'To omit by carelessness or design; to forbear to do, use, employ, promote or attend to'.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'Power; faculty; some quality or endowment conferred by the author of our nature'.

Please see the notes for Romans C12S5 and 1Corinthians C11S4 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the notes for Romans C16S33; Romans C12S5 and Jude about the word prophet. in this sentence, this word is used for the existing accepted scripture (Old Testament) and what had been written of the New Testament but which some might not have yet accepted. We find forms of the words prophecy / prophesy occurring in 1Timothy, only in: our current sentence and 1:17.

Please see the note for 2:8 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control. to "kiss the hand" expresses adoration (Job 31:27). "Fill one's hand" is consecrating him a priest (Ex 28:41 margin, Jg 17:5; 1Ki 13:33). to "lift up the hand" is to swear (Ge 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Le 9:22). to "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; La 5:6). the hand of God is His eternal purpose and executive power (Ac 4:28,30); His providential bounty (Ps 104:28); His firm hold preserving His saints (Joh 10:28-29; De 33:8). His "heavy hand," affliction (Ps 38:2)'. The note in 1Corinthians C12S12 has the full definition from Webster's 1828 . The note in Colossians 2S7 has the full definition from Fausset's Bible Dictionary.

This is the only place in the Bible where we find the word presbytery. Every dictionary that I have agrees that this word is defined as: 'a group of elders'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Neglect. Mt 25:14-30; Lu 19:12-26; Ro 12:6-8; 1Th 5:19; 2Ti 1:6; 1Pe 4:9-11
which. 1Ti 1:18
with. 1Ti 5:22; Ac 6:6; 8:17; 13:3; 19:6; 2Ti 1:6
General references. exp: Nu 8:10'.

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C4-S12 (Verse 15) Devote your mind and life to your God-given job.

First Step: thought

Meditate upon these things;.

Second Step: action

give thyself wholly to them;.

Third Step: result

that thy profiting may appear to all..

Basically, this command is for the preacher to spend most of his thoughts on what has been said in this epistle (Meditate upon these things). That is the First Step. Then in the Second Step he must concentrate all of his life upon doing these things (give thyself wholly to them). I was asked, before I saw this verse, what I thought about a pastor who was also a successful business man. I could not answer at that time but now I know such a pastor is disobedient to the command of this Second Step. In our third Step see a result which can only be reached if the pastor does the first two Steps. The profiting is spiritual in source but is spiritual and physical in results so that it may appear to all.

We find forms of the word meditate only in: Genesis 24:63; Joshua 1:8; Psalms 1:2; Psalms 5:1; Psalms 19:14; Psalms 49:3; Psalms 63:6; Psalms 77:12; Psalms 104:34; Psalms 119:15; Psalms 119:23; Psalms 119:48; Psalms 119:78; Psalms 119:97; Psalms 119:99; Psalms 119:148; Psalms 143:5; Isaiah 33:18; Mark 13:11; Luke 21:14; 1Timothy 4:15. Webster's 1828 dictionary defines the word meditation as: 'Close or continued thought; the turning or revolving of a subject in the mind; serious contemplation'. Webster's 1828 dictionary defines meditate as: 'to dwell on anything in thought; to contemplate; to study; to turn or revolve any subject in the mind; appropriately but not exclusively used of pious contemplation, or a consideration of the great truths of religion. His delight is in the law of the Lord, and in his law doth he meditate day and night. Ps.1. 2. to intend; to have in contemplation. I meditate to pass the remainder of life in a state of undisturbed repose.
MED'ITATE, v.t. to plan by revolving in the mind; to contrive; to intend. Some affirmed that I meditated a war. 1. to think on; to revolve in the mind. Blessed is the man that doth meditate good things.'

Nave's Topical Bible provides references for the word meditate as: 'General scriptures concerning: Jos 1:8; Ps 1:2; 4:4; 19:14; 39:3; 49:3; 63:5-6; 73:12-22; 77:10-12; 104:34; 119:11,15-16,23,48,55,59,78,97-99,148; 139:17-18; 143:5; 1Ti 4:13-15. INSTANCE OF: Isaac: Ge 24:63'. Thompson Chain Topics provides references for the word meditate as: 'The Call to: Jos 1:8; Ps 4:4; 19:14; 1Ti 4:15. The Righteous Delight in: Ge 24:63; Ps 1:2; 39:3; 63:6; 77:12; 104:34; 119:15,99,148; 143:5'.

Please see the note for 2Corinthians 5:10 about the word appear. That note has links to every place that the Bible uses these words along with the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'To come or be in sight; to be in view; to be visible'. We find forms of the word appear occurring in 1Timothy, only in: our current sentence and 6:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Meditate. Jos 1:8; Ps 1:2; 19:14; 49:3; 63:6; 77:12; 104:34; 105:5; 119:15,23,48,97,99,148; 143:5
give. Ac 6:4; 1Co 16:15; 2Co 4:14; 8:5; Tit 2:14
that. 1Ti 4:6; Mt 5:16; Php 2:15-16
to all. or, in all things'.

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C4-S13 (Verse 16) How to do the prior sentence.

Equivalent Section: Detailed steps.

First Step: What to concentrate on.

Take heed unto thyself,
and unto the doctrine;.

Second Step: What to do.

continue in them:.

Equivalent Section: Results to expect.

for in doing this thou shalt both save thyself,
and them that hear thee..

Our First Step, of the First Equivalent Section, tells Timothy, and all pastors, to watch out for themselves that they do not get led into doctrinal error. It also warns them about doctrinal error creeping into the church. The devil uses this method to bring in doctrinal error and all of the variety of religions which claim to be Christian show how successful Satan has been. Our First Step tells the pastor to watch for even little things and to not allow even the smallest error. (A little leaven leaveneth the whole lump. 1Corinthians 5:6; Galatians 5:9). Once the pastor has learned what to watch out for, our Second Step says: continue in them. That is; continue in sound doctrine and the practices which will cause the pastor to 'pay attention' and catch even the smallest error.

Our Second Equivalent Section says for in doing this thou shalt both save thyself, and them that hear thee. Since Timothy was already saved, this phrase of thou shalt both save thyself, and them that hear thee is obviously not talking about avoiding Hell. It is talking about avoiding the consequences of doctrinal error, which has been the subject of this entire chapter which our sentence is giving a summary for.

We find forms of the word heed occurring 80 times in the Bible, 35 times in the New Testament, and in 1Timothy, in: 1:4; 4:1 and our current sentence. The King James Bible Companion defines heed as: 'Pay attention; watch out. Ge 31:24.'

Thompson Chain Topics provides references for the word heed as: 'Mt 6:1; 18:10; 24:4; Mr 4:24; 13:9,33; Lu 8:18; 11:35; 12:15; 21:8; 1Co 3:10; 10:12; Col 4:17; 1Ti 4:16; 2Pe 1:19.'

Torrey's Topical Textbook provides references for the word heed as: 'Commanded: Ex 23:13; Pr 4:25-27. NECESSARY: In the care of the soul: De 4:9. In the house and worship of God: Ec 5:1. In what we hear: Mr 4:24. In how we hear: Lu 8:18. In keeping God's commandments: Jos 22:5. In conduct: Eph 5:15. In speech: Pr 13:3; Jas 1:19. In worldly company: Ps 39:1; Col 4:5. In giving judgment: 1Ch 19:6-7. Against sin: Heb 12:15-16. Against unbelief: Heb 3:12. Against idolatry: De 4:15-16. Against false Christs, and false prophets: Mt 24:4-5,23-24. Against false teachers: Php 3:2; Col 2:8; 2Pe 3:16-17. Against presumption: 1Co 10:12. Promises to: 1Ki 2:4; 1Ch 22:13.'

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. Please also see the messages available at the Salvation Menu.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Those notes have links to every place that those epistles use this word along with the full definition from Webster's 1828 and links from other commentators. Please see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear. The functional definition is: ' Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. 1Ch 28:10; 2Ch 19:6; Mr 13:9; Lu 21:34; Ac 20:28; 1Co 3:10-11; Col 4:17; 2Ti 4:2; Tit 2:7,15; Heb 12:15; 2Jo 1:8
unto the. 1Ti 4:6; 1:3; Ro 16:17; Eph 4:14; Tit 2:7; Heb 13:9; 2Jo 1:9
continue. Ac 6:4; 26:22; Ro 2:7; 2Ti 3:14; Tit 1:9
thou shalt. Eze 3:19-21; 33:7-9; Ac 20:26-27; 1Co 9:27 exp: Jos 1:8.
them. Isa 55:11; Jer 23:22; Ro 10:10-14; 11:14; 1Co 9:22; 1Th 2:16,19-20; 2Ti 2:10; Phm 1:19; Jas 5:20'.

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Chapter 5 Sentence-by-Sentence

links to sentences in this chapter:

C5-S1 (Verse 1-2), C5-S2 (Verse 3), C5-S3 (Verse 4), C5-S4 (Verse 5), C5-S5 (Verse 6), C5-S6 (Verse 7), C5-S7 (Verse 8), C5-S8 (Verse 9-10), C5-S9 (Verse 11-12), C5-S10 (Verse 13), C5-S11 (Verse 14), C5-S12 (Verse 15), C5-S13 (Verse 16), C5-S14 (Verse 17), C5-S15 (Verse 18), C5-S16 (Verse 18), C5-S17 (Verse 19), C5-S18 (Verse 20), C5-S19 (Verse 21), C5-S20 (Verse 22), C5-S21 (Verse 23), C5-S22 (Verse 24), C5-S23 (Verse 25).

Overview of Chapter 5: the perfecting of God.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-2	Rules to be observed in reproving.
3-16	Of widows
17-22	Of elders.
23	A precept for Timothy's health
24-25	Some men's sins go before unto judgment, and some men's follow after.

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C5-S1 (Verse 1-2) How to deal with members of the church.

First Step: Elders.

Rebuke not an elder,
but intreat him as a father;.

Second Step: Younger men.

and the younger men as brethren;.

Third Step: Elder women.

The elder women as mothers;.

Fourth Step: Younger women.

the younger as sisters,
with all purity..

Paul has just finished his remarks on how to identify Godly doctrine and is now starting with instructions on how to treat different types of church members. In our sentence we see simple instructions for dealing with four classes of church members.

The term elder is misunderstood for a couple of reasons. First, it has far more significance in Eastern cultures than in Western cultures because it is still a traditional position in Eastern cultures but has been dropped long ago in Western cultures. In addition, there are religions which have used this term for a position in their religion and believe it perfectly right to apply it to a relatively young man whom they gave the religious title to.

The basic definition matches what it should be and religious perversions should be ignored. Elder means 'an older man'. In Eastern cultures, which still maintain strong family ties, an elder maintains respect and authority as the head of the family. In Western cultures, which thrown away strong family ties, an elder is just an old man who has lost his ability to be productive and, except for emotional ties, is a burden on younger family members.

The Biblical meaning is closer to Eastern Cultures than to Western Cultures. In the Gospels we see that elders had power equal to that of the priests. and the High Priest was careful about defying them. Thus, we can use this term for 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'. These are the people that a pastor is to Rebuke not...but intreat because the pastor needs to avoid causing a church split or any type of division which can result from offending highly influential people who are within the church.

Please see the note for Titus 2:15 about the word rebuke. The functional definition is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'. We find forms of the word rebuke occurring 82 times in 80 verses of the Bible with 33 of them occurring in the New Testament and, in 1Timothy, in: our current sentence; 5:20 and 6:14.

We find forms of the word elder occurring 199 times in 194 verses of the Bible, 69 times in 68 verses of the New Testament and, in 1Timothy, in: our current sentence; 5:17 and 5:19. In particular, we need to pay attention to the phrase in 5:17 of: elders that rule well. Thus, we see that, within this epistle, an elder was someone who had power (rule) within the church. Fausset's Bible Dictionary defines elder as: 'Age is the standard of dignity in a patriarchal system. Hence, the office of elder was the basis of government; as in our "alderman," the Arab sheikh = "old man" (Jos 24:31; 1Ki 12:6). the institution existed when Moses first opened his divine commission to Israel. Even in their Egyptian bondage they retained their national organization and government by elders, who represented the people (Ex 3:16; 4:29; Jos 24:1-2). After the settlement in Canaan they were named "elders of Israel" or "of the land" (1Sa 4:3; 1Ki 20:7) or "of the tribes" (De 31:28) or "of the city," (De 19:12, compare De 16:18; Ru 4:9,11).
They retained their position under the judges (Jg 2:7), the kings (2Sa 17:4), in the captivity (Jer 29:1), and on the return (Ezr 5:5); and in New Testament times as one of the classes from which the Sanhedrin members were choosen, and are associated with the chief priests and scribes (Mt 16:21; 21:23; 26:59; Lu 22:66), "the presbytery of the people" (Greek). Ecclesiastical elders or presbyters (from whence "priest" is contracted) of the Christian church were a class of church governors borrowed naturally from the synagogue; especially as cases occurred of whole synagogues and their officers embracing Christianity. (See SYNAGOGUE; BISHOP; DEACON; CHURCH.)
Paul ordained them on his first missionary journey (compare Ac 14:23). the four and twenty elders (Revelation 4) represent the combined heads of the Old and New Testament congregations, the twelve patriarchs and twelve apostles; answering to the typical 24 courses of priests, "governors of the sanctuary and governors of God" (1Ch 24:5; 25:31)'. Other dictionaries have different definitions, many which had parts that did not match the Biblical usage. Once more we see the need to be careful when using the definitions from dictionaries written by men to define Biblical words. The true Biblical definition, of the word elder is: 'An older saved person within the church who has Godly wisdom and is accepted as a leader in the church even if he has no formal position within the church'.

Nave's Topical Bible provides references for the word elder as: 'IN thE MOSAIC SYSTEM (Equivalent to the title senator, in present use): Elders, with delegated powers, were authorized to act for their constituency: De 1:13,15. IN thE CHRISTIAN CHURCH: Ac 11:29-30; 14:23; 15:1-35; 16:4-5; 20:17,28-32; 21:18; 1Ti 4:14; 5:17-19; Tit 1:5-9; Heb 11:2; Jas 5:14-15; 1Pe 5:1-5; 2Jo 1:1; 3Jo 1:1. APOCALYPTIC VISION OF: Re 4:4,10; 5:5-6,8,11,14; 7:11,13; 11:16; 14:3; 19:4. See DEACON.'

Thompson Chain Topics provides references for the word elder as: 'Governmental: Ex 3:16; 4:29; 19:7; 24:1; Jos 23:2; Jg 21:16; Ru 4:2; 1Ki 21:8; Pr 31:23. Jewish: Mt 15:2; 21:23; 26:57; Mr 15:1; Ac 22:5. Christian: Ac 11:30; 15:2; 1Ti 5:17; Tit 1:5; Jas 5:14; 1Pe 5:1.'

Please see the note for 1Corinthians C4S13 about the word intreat. The functional definition is: 'To make an earnest petition or request'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Hebrews 1:5 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans 9:10-12 about the word younger. Webster's 1828 defines this word as: 'a. Comp. Yunger. Not so old as another. A person of ninety years old is younger than one of a hundred, though certainly not a young man, nor in the first part of life'. Please also see the note for Luke 15:11-12 about the word young.

Please see the note for 2:9-10 about the word woman. The functional definition is: 'In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation;6and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Please see the note in Galatians C4-S2 for the full definition and more details.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for Romans C16S1 about the word sister. That note has links to every place in the New Testament where We find this word along with an additional note about the use of this word within the Bible. The functional definition is: 'a female child of the same parent as another identified person: or a saved woman (spiritual sister)'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 1:5-7 about the word purity. The functional definition is: '100%, singular'. That is: we are to treat saved women as sisters 100% of the time and never treat them as any other type of woman.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rebuke. 1Ti 5:19-20; Le 19:32; De 33:9; Ga 2:11-14
an elder. 1Ti 5:17; Ac 14:23; 15:4,6; 20:17; Tit 1:5-6; Jas 5:14; 1Pe 5:1; 2Jo 1:1; 3Jo 1:1; Re 4:4
intreat. Ro 13:7; Ga 6:1; 2Ti 2:24-25; Phm 1:9-10; Jas 3:17; 1Pe 5:5-6
as brethren. Mt 18:15-17; 23:8
General references. exp: Ge 9:23; Le 19:32.
elder. 1Ti 5:3; Mt 12:50; Joh 19:26-27
with. 1Ti 4:12; Php 4:8; 1Th 5:22; 2Ti 2:22'.

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C5-S2 (Verse 3) Honour widows that are widows indeed.

Please see the note for 1:17 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation. A prophet is not without honor, except in his own country. Matt.13'. In addition, this word is used for financial support given to someone in honor of their work for the Lord. Our sentence tells us to provide all of these for widows that are widows indeed. However, as further sentences will clarify, not all widows are widows indeed whom the church should honour.

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: 'Cared for specially by the law, in the triennial tithes, etc. De 19:21; 24:17; 26:12; 27:19; Ex 22:22; Job 24:3; 29:13; Isa 1:17; Mt 23:14. God is "judge of the widows" (Ps 68:5; 146:9), therefore, the judge or righteous vindicator of His church, and of Israel especially (Isaiah 54), widowed by His physical absence, against her adversary Satan (Lu 18:1-7). forpious widows, see Anna, and the one who gave her all to the Lord's treasury (Lu 2:36-37; 20:47; 21:1-4). (See ANNA.) three classes of widows are distinguished in 1 Timothy 5'.

Please see the note for Luke 3:11 about the word indeed. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,This is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Honour. 1Ti 5:2,17; Ex 20:12; Mt 15:6; 1Th 2:6; 1Pe 2:17; 3:7
widows. 1Ti 5:9; De 10:18; 14:29; 16:11,14; 27:19; Job 29:13; 31:16; Ps 68:5; 94:6; 146:9; Jer 49:11; Mt 23:14; Lu 7:12; Ac 6:1; 9:39; Jas 1:27
indeed. 1Ti 5:4-5,9-11,16; Lu 2:37; Joh 1:47'.

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C5-S3 (Verse 4) The church is to not provide for widows with family.

Equivalent Section: Have family care for widows when there is family.

But if any widow have children or nephews,
let them learn first to shew piety at home,
and to require their parents:.

Equivalent Section: God gave the family first responsibility.

for that is good and acceptable before God..

Our sentence starts with the word But and gives us the first exception to the rule in the prior sentence which said: Honour widows that are widows indeed. Our First Equivalent Section does not deny that they might be widows indeed but denies the requirement to support them because God has provided family to do so. We see this in our Second Equivalent Section which starts with the word for and continues with the explanation of what God wants (that is good and acceptable before God).

In addition, to what was already mentioned, we have the phrase them learn first to shew piety at home. Part of the reason for this command is to teach the younger generation piety. This is the only place in the Bible where We find this word. While there are many similar, but slightly different, definitions, probably the best comes from Easton's Bible Dictionary which says: 'Lat. pietas, properly honour and respect toward parents (1Ti 5:4). In Ac 17:23 the Greek verb is rendered "ye worship," as applicable to God'.

Thompson Chain Topics provides references for the word piety as: 'Examples of Piety: Enoch: Ge 5:24. Noah: Ge 6:9. Jabez: 1Ch 4:10. Hezekiah: 2Ch 31:20. Job: Job 1:1. Daniel: Da 6:10. Simeon: Lu 2:25. Anna: Lu 2:37. Nathanael: Joh 1:47. Christ: Joh 8:29. Cornelius: Ac 10:2. Barnabas: Ac 11:24. Ananias: Ac 22:12. Timothy: 2Ti 1:5. See Worshippers. See Secret Prayer: Examples of Godly young Men: Joseph: Ge 41:38,46. Samuel: 1Sa 2:26; 3:1. David: 1Sa 17:33. 1Sa 31:13: Joash: 2Ch 24:1-2; 2Ki 12:2. Josiah: 2Ch 34:1-3; Ps 71:5. Jesus (in the temple): Lu 2:49. Timothy: 2Ti 1:5; 3:15.'

Please also see the note for Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The definition from Easton's Bible Dictionary is comprehensive and in the note for notes for Galatians C4-S1 along with links from other commentators. The functional definition is: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel."'.

We find forms of the word nephew in: Judges 12:14; Job 18:19; Isaiah 14:22; 1Timothy 5:4. Webster's 1828 defines this word as: 'NEPHEW, n. 1. the son of a brother or sister. In the Bible, this includes a grandson; also any descendant'.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition for this word is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Please see the note for Colossians 2S8 about the word shew. The functional definition is: 'the Biblical spelling for what is commonly spelled 'show' today. to exhibit or present to the view of others'. We find forms of the word shew occurring in 1Timothy, in: 1:16; 5:4; 6:15.

Please see the note for Mark 5:19 about the word home. The functional definition for this word is: 'one's own habitation'.

We find forms of the word requite in: Genesis 50:15; Deuteronomy 32:6; Judges 1:7; 1Samuel 25:21; 2Samuel 2:6; 2Samuel 16:12; 2Kings 9:26; 2Chronicles 6:23; Psalms 10:14; Psalms 41:10; Jeremiah 51:56; 1Timothy 5:4. Webster's 1828 defines this word as: 'to repay either good or evil; in a good sense, to recompense; to return an equivalent in good; to reward. I also will requite you this kindness. 2Sam. 2. 1Tim. 5. In a bad sense, to retaliate; to return evil for evil; to punish. Joseph will certainly requite us all the evil which we did to him. Gen. 1. 2. to do or give in return. He hath requited me evil for good. 1Sam. 25'.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word is: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety'. Please also see the note for Romans C1S16 about the phrase disobedient to parents.

Please see the note for 1:15 about the word accept. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'nephews. Jg 12:14 (margin) Job 18:19; Isa 14:22
learn. 1Sa 22:3-4; Pr 31:28; Lu 2:51; Joh 19:26-27
piety. or, kindness. Mt 15:4-6; Mr 7:11-13
to require. Ge 45:10-11; 47:12,28; Ru 2:2,18; Eph 6:1-3
good. 1Ti 2:3
General references. exp: Ge 45:11'.

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C5-S4 (Verse 5) The type of widows which the church is to help.

Now she that is a widow indeed,
and desolate,
trusteth in God,
and continueth in supplications and prayers night and day..

This sentence gives the definition of a widow indeed that the church must support. The phrasing is a little different from what we use today but the message remains the same. A woman must meet all of these qualifications, and not fall into the prior exclusions, and also fulfill the qualifications found further on in our chapter. These qualifications are quite specific because there are many people who would take advantage of the church and their doing so would hurt the testimony of the church and the church's ability to do the Great Commission'.

The phrase trusteth in God, and continueth in supplications and prayers night and day should all be considered together. Basically, she is acting like she has a full-time job for God and that job is to continueth in supplications and prayers night and day. She is working for God and she trusteth in God to take care of her physical needs because she is working full time for the kingdom of God.

We find forms of the word desolate occurring 205 times in 187 verses of the Bible, 12 times in the New Testament but our current sentence is the only place in 1Timothy where We find this word. Webster's 1828 dictionary defines desolate as: 'Destitute or deprived of inhabitants; desert; uninhabited; denoting either stripped of inhabitants, or never having been inhabitated; as a desolate isle; a desolate wilderness. I will make the cities of Judah desolate, without an inhabitant. Jer. 9. 2. Laid waste; in a ruinous condition; neglected; destroyed; as desolate altars; desolate towers. Ezek. Zeph. 3. Solitary; without a companion; afflicted. Tamar remained desolate in Absaloms house. 2 Sam. 13. 4. Deserted of God; deprived of comfort. My heart within me is desolate. Ps. 143'. With this definition we basically see that she has no where else to go and no one else to take care of her.

Please see the note for James 1:25 about the word continueth. The functional definition is: 'Maintaining the prior action. This is different from the word continue by adding the th onto the end to indicate that it includes the requirement that any additional action also be taken to assure that the continued action is maintained. This is different from the single action which is indicated by the use of the word continue'. The functional definition of the word continue is: 'To remain in a state, or place; to abide for any time indefinitely'. However, the Biblical usage of the word continue does not include overcoming anything which stops the continued action and 'remains in a state, or place; to abide for any time indefinitely', only so long as something else does not interfere with that 'state, or place'. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Philippians 4:6 about the word supplication. It has links to every place in the New Testament where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'Entreaty; humble and earnest prayer in worship'. This word is in 1Timothy only in our current sentence and in 2:1.

Please see the note for John 11:10 about the word night. Fausset's Bible Dictionary defines this word as: '(1) the time of distress (Isa 21:12). (2) Death, the time when life's day is over (Joh 9:4). (3) Children of night, i.e. dark deeds, filthiness, which shuns daylight (1Th 5:5). (4) the present life, compared with the believer's bright life to come (Ro 13:12)'. The Morrish Bible Dictionary defines this word as: 'Used symbolically for: 1. Death, a time "when no man can work." Joh 9:4. 2. the moral darkness of the world, in which men sleep and are drunken. 1Th 5:7. 3. the period of Christ's rejection, which is far spent, and the 'day' at hand. Ro 13:12. there will be no night of moral or spiritual darkness in the heavenly Jerusalem. Re 21:25; 22:5'. Please also see the note for Matthew 25:6 about the word midnight.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a widow. 1Ti 5:3; Ro 1:5,12,20-21; 1Co 7:32 exp: Lu 7:12.
and desolate. Isa 3:26; 49:21; 54:1; La 1:13
trusteth. Ru 2:12; Ps 91:4; Isa 12:2; 50:10; 1Co 7:32; 1Pe 3:5
continueth. Lu 2:37; 18:1,7; Ac 26:7; Eph 6:18'.

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C5-S5 (Verse 6) But she that liveth in pleasure is dead while she liveth.

This is the type of widows which the church is to not help. Notice that our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. So, our chapter is still talking about the qualifications of a widow that the church is to support.

Where the prior sentence identified widows to support, this one identifies widow to refuse. Where the prior sentence said she was to be desolate, this one says she that liveth in pleasure and no one who liveth in pleasure can be desolate. Where the prior sentence said she continueth in supplications and prayers night and day, this one says she that liveth in pleasure and the two are opposite lifestyle s. Finally, while the widow of the prior sentence showed that she was spiritually alive, this one says she is dead while she liveth. Thus, we see the two lifestyle s are opposite.

Basically, death, in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit. As the firstborn from the dead, we see the Son of God delivered from all forms of the corruption that the Bible calls death.

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as:: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. the Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure'. Please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please.

We find forms of the words die /dead /death occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, but only in our current sentence within this epistle. Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she. 1Sa 25:6; Job 21:11-15; Ps 73:5-7; Isa 22:13; Am 6:5-6; Lu 12:19; 15:13; 16:19; Jas 5:5; Re 18:7
in pleasure. or, delicately. De 28:54,56; 1Sa 15:32; Pr 29:21; Isa 47:1; Jer 6:2; La 4:5; Lu 7:25
dead. Mt 8:22; Lu 15:24,32; 2Co 5:14-15; Eph 2:1,5; 5:14; Col 2:13; Re 3:1'.

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C5-S6 (Verse 7) Why these rules are to be kept.

And these things give in charge,
that they may be blameless..

As explained in the Message that is reached by following the link for charge, the word charge is defined as: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. The widows who receive support from the church are to completely understand that they will answer at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) if they lie in order to take advantage of the church. Only those widows who truly meet all of these qualifications will be found to be blameless.

In addition, the phrase these things can be considered to be applied to all that is in this epistle before this sentence. That is: the pastor is to make the doctrine of this epistle a formal charge to all of the church members. If the church members treat the commandment of this epistle as a charge from God, then they can be blameless.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

Please see the note for Philippians 2:14-16 for links to every place in the Bible where we find forms of the word blameless along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ti 1:3; 4:11; 6:17; 2Ti 4:1; Tit 1:13; 2:15'.

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C5-S7 (Verse 8) Precept that these rules are based upon.

But if any provide not for his own,
and specially for those of his own house,
he hath denied the faith,
and is worse than an infidel..

After Paul tells Timothy to warn the widows about their facing judgment at the judgment seat of Christ, (Romans 14:10; 2Corinthians 5:10-11) he now states a precept which applies to everyone who should be taking care of responsibilities and who tries to refuse their God-given responsibilities.

This verse is often used as the basis of preaching. Therefore, I will let the reader find those many messages and will move onto the next sentence.

Please see the note for Romans C12S15 about the word provide. The functional definition is: 'literally to see before; pro and video, to see. 1. to procure beforehand; to get, collect or make ready for future use; to prepare'. Our current sentence is the only place in 1Timothy where We find this word.

We find forms of the words especially / specially in: Deuteronomy 4:10; Deuteronomy 7:6; Psalms 31:11; Acts 19:11; Acts 25:26; Acts 26:3; Galatians 6:10; 1Timothy 4:10; 1Timothy 5:8; 1Timothy 5:17; 2Timothy 4:13; Titus 1:10; Philemon 1:16. Webster's 1828 defines this word as: 'adv. 1. Particularly; in a manner beyond what is common, or out of the ordinary course. Every signal deliverance form danger ought to be specially noticed as a divine interposition. 2. fora particular purpose. A meeting of the legislature is specially summoned. 3. Chiefly; specially'.

Please see the note for 3:2 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc'. What this definition does not include, but the Bible does, is the people who also live within the house.

Please see the note for 2Timothy 2:11-13 about the word deny / denial. The functional definition is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

Please see the note for Luke 11:26 about the word worse. The functional definition for this word is: 'This adjective has the signification of the comparative degree, and as bad has no comparative and superlative, worse and worst are used in lieu of them, although radically they have no relation to bad.'.

We find forms of the word infidel only in our current sentence and 2Corinthians 6:15. Webster's 1828 dictionary defines infidel as: 'Unbelieving; disbelieving the inspiration of the Scriptures, or the divine institution of Christianity. One who disbelieves the inspiration of the Scriptures, and the divine origin of Christianity'. The Morrish Bible Dictionary defines infidel as: 'The Greek word is pisto, 'not believing,' and hence an 'unbeliever.' 2Co 6:15; 1Ti 5:8. the word is translated 'unbeliever' in Lu 12:46; 1Co 6:6; 14:23; 2Co 6:14; and 'unbelieving' in 1Co 7:14-15; Tit 1:15; Re 21:8. thus, the scriptural use of the term does not imply the denial of the truth of Christianity, as it is now commonly understood.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and specially. Ge 30:30; Isa 58:7; Mt 7:11; Lu 11:11-13; 2Co 12:14; Ga 6:10
house. or, kindred. 1Ti 5:4
he hath. 2Ti 3:5; Tit 1:16; Re 2:13; 3:8
and is. Mt 18:17; Lu 12:47-48; Joh 15:22; 2Co 2:15-16; 6:15
General references. exp: Ge 43:2'.

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C5-S8 (Verse 9-10) Additional rules for widows to be supported by the church.

First Step: Verify age and marital relationship.

Let not a widow be taken into the number under threescore years old,
having been the wife of one man,
Well reported of for good works;.

Second Step: Verify lifestyle .

if she have brought up children,
if she have lodged strangers,
if she have washed the saints' feet,
if she have relieved the afflicted,
if she have diligently followed every good work..

These qualifications are clear on their surface. These qualifications are added to those already presented within this chapter. People might object to some of these and try to find an exception, but the fact is that most people will not qualify for support from the church and had better make sure that their needs are met some other way or suffer the consequences of their foolishness. The fact is that in order to meet these qualifications a woman has to have lived a life that went well beyond keeping religious rules and must have a testimony of living a personal relationship with Christ. For example, some women never become mothers. While some might object that the rule of: she have brought up children is 'not fair', the fact is that God gives Godly women a desire to help other women with their burden of children. So even the women who are not mothers can have brought up children.

In the end we must remember that God is not interested in creating rules which satisfy our fleshly, worldly, sinful natures. God created rules which will display His righteousness in our lives.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbols beyond their God-given purpose.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for 3:2-5 about the word well. The functional definition is: 'what makes God well pleased with our attitudes and actions'.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The functional definition is: 'to move, or to labor'.

Please see the note for Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'.

Please see the note for 1Peter C1S1 about the word strangers. It has links to where this word is used in the New Testament along with some discussion about the usage of this word within the Bible. Our current sentence is the only place in 1Timothy where We find this word. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest. '.

Thompson Chain Topics provides references for the word strangers as: 'Duty to Strangers: Ex 22:21; 23:9; Le 19:34; 25:35; Nu 35:15; De 10:19; 27:19; 31:12; Jer 7:6; Mt 25:35. Jewish Prohibitions concerning: Ex 12:43; Le 17:8; 24:16; Nu 1:51; 16:40; De 5:14; 17:15; Eze 44:9. General Laws concerning: Ex 12:19,49; 20:10; Le 16:29; 17:15; Nu 15:30.'

Nave's Topical Bible provides references for the word strangers as: '(Aliens, foreigners) Mosaic law relating to: Authorized bondservice of: Le 25:44-45. Usury of: De 15:3; 23:20. Sale to, of the meat of animals that had died: De 14:21. Forbid their being made kings over Israel: De 17:15. Their eating the Passover meal: Ex 12:43,48. Their eating things offered in sacrifice: Ex 29:33; Le 22:10,12,25. Their blaspheming: Le 24:16. Their approaching the tabernacle: Nu 1:51. Their eating blood: Le 17:10. Injustice to: Ex 12:49; Le 24:22; Nu 9:11; De 1:16; Jer 22:3. Oppression of: De 24:14,17; 27:19; Jer 22:3. Instances of oppression of: Eze 22:29; Mal 3:5. Required to observe the sabbath day: Ex 20:10; 23:12. Could offer oblations: Le 17:8; 22:18-19. Were buried in separate burial places: Mt 27:7. Kindness to the poor of, required: Le 25:35-38. Love of, enjoined: De 10:18-19. Abhorrence of, forbidden: De 23:7. Marriage with, forbidden: De 25:5.'

Torrey's Topical Textbook provides references for the word strangers as: 'All foreigners sojourning in Israel were counted as: Ex 12:49. Under the care and protection of God: De 10:18; Ps 146:9. Very numerous in Solomon's reign: 2Ch 2:17. CHIEFLY CONSISTED OF: the remnant of the mixed multitude who came out of Egypt: Ex 12:38. The remnant of the nations of the land: 1Ki 9:20; 2Ch 8:7. Captives taken in war: De 21:10. Foreign servants: Le 25:44-45. Persons who sought employment among the Jews: 1Ki 7:13; 9:27. Persons who came into Israel for the sake of religious privileges: 1Ki 8:41. LAWS RESPECTING: Not to practice idolatrous rites: Le 20:2. Not to blaspheme God: Le 24:16. Not to eat blood: Le 17:10-12. Not to eat the passover while uncircumcised: Ex 12:43-44. Not to work on the sabbath: Ex 20:10; 23:12; De 5:14. Not to be vexed or oppressed: Ex 22:21; 23:9; Le 19:33. Not to be choosen as kings in Israel: De 17:15. Tobe loved: Le 19:34; De 10:19. Tobe relieved in distress: Le 25:35. Subject to the civil law: Le 24:22. Tohave justice done to them in all disputes: De 1:16; 24:17. Toenjoy the benefit of the cities of refuge: Nu 35:15. Tohave the gleaning of the harvest: Le 19:10; 23:22; De 24:19-22. Toparticipate in the rejoicings of the people: De 14:29; 16:11; 26:11. Tohave the law read to them: De 31:12; Jos 8:32-35. The Jews might purchase and have them as slaves: Le 25:44-45. The Jews might take usury from: De 23:20. Might purchase Hebrew servants subject to release: Le 25:47-48. Might offer their burnt-offerings on the altar of God: Le 17:8; 22:18; Nu 15:14. Allowed to eat what died of itself: De 14:21. Motives urged on the Jews for being kind to: Ex 22:21; 23:9. Admitted to worship in the outer court of the temple: 1Ki 8:41-43; Re 11:2; Eph 2:14. Were frequently employed in public works: 1Ch 22:2; 2Ch 2:18. The Jews condemned for oppressing: Ps 94:6; Eze 22:7,29.'

Please see the note for Titus 3:4-7 about the word washing. The functional definition is: 'Cleansing with water; purifying; overflowing; overspreading'. The expression washed the saints' feet is a reference to John 13 where Jesus washed the feet of the apostles, at the Last Supper. He explained that this was a symbolic agreement to be servant to all. Thus, this phrase is a requirement for the widow to have been willing, and to have done, any service that the saints required.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

We find forms of the word relieve only in: Leviticus 25:35; Psalms 146:9; Isaiah 1:17; Lamentations 1:11; Lamentations 1:16; Lamentations 1:19; 1Timothy 5:9-10 and 1Timothy 5:16. Webster's 1828 dictionary defines this word as: 'to free, wholly or partially, from pain, grief, want, anxiety, care, toil, trouble, burden, oppression or anything that is considered to be an evil; to ease of anything that pains the body or distresses the mind. Repose relieves the wearied body; a supply of provisions relieves a family in want; medicines may relieve the sick man, even when they do not cure him. We all desire to be relieved from anxiety and from heavy taxes. Law or duty, or both, require that we should relieve the poor and destitute. 2. to alleviate or remove; as when we say, to relieve pain or distress; to relieve the wants of the poor. 3. to dismiss from a post or station, as sentinels, a guard or ships, and station others in their place. Sentinels are generally relieved every two hours; a guard is usually relieved once in twenty four hours. 4. to right; to ease of any burden, wrong or oppression by judicial or legislative interposition, by the removal of a grievance, by indemnification for losses and the like. 5. to abate the inconvenience of anything by change, or by the interposition of something dissimilar. the moon relieves the luster of the sun with a milder light. The poet must not encumber his poem with, too much business, but sometimes relieve the subject with a moral reflection. 6. to assist; to support. Parallels or like relations alternately relieve each other; when neither will pass asunder, yet are they plausible together'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 2Corinthians 8:7 about the word diligence. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a widow. 1Ti 5:3-4
taken. or, choosen.
under. 1Ti 5:11,14; Lu 2:36-37
having. 1Ti 3:2,12; 1Co 7:10-11,39-40
General references. exp: Le 14:42.
reported. 1Ti 3:7; Ac 6:3; 10:22; 22:12; 3Jo 1:12
good. 1Ti 5:25; 2:10; 6:18; Mt 5:16; Ac 9:36; Eph 2:10; 2Ti 3:17; Tit 2:7; 3:8,14; Heb 10:24; 13:21; 1Pe 2:12 exp: Tit 2:5.
if she have brought. 2Ti 1:5; 3:15
if she have lodged. Ac 16:14-15; Ro 12:13; Heb 13:2; 1Pe 4:9
washed. Ge 18:4; 19:2; 24:32; Lu 7:38,44; Joh 13:5-15
if she have relieved. Le 25:35; Isa 1:17; Ac 9:39
if she have diligently. Ps 119:4; Col 1:10; 2Ti 2:21; Tit 2:14; 3:1,8(Gr)
General references. exp: Le 14:42; Pr 31:27'.

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C5-S9 (Verse 11-12) Rules for younger widows.

Equivalent Section: Who to refuse.

But the younger widows refuse:.

Equivalent Section: Why.

First Step: Any younger and wanting support are lazy.

for when they have begun to wax wanton against Christ,
they will marry;.

Second Step: Why.

Having damnation,
because they have cast off their first faith..

The First Equivalent Section of this sentence most people will be able to understand, and agree with to some extent, without many problems. However, the Second Equivalent Section says some things which some people will find objectionable. However, we need to remember that God does not have to go along with our sinful and ignorant nature but we must take the attitude that God's Word is always right and ask God's Holy Spirit to help us understand things from God's perspective. With that attitude in mind, please read the note for this verse in the Lord Jesus Christ Study for that explanation.

Basically, we need to first look at the phrase for when they have begun to wax wanton against Christ. If a younger widow does not wax wanton against Christ then this sentence does not apply to her and she has no reason to object to what it says. However, if a younger widow has waxed wanton against Christ then her objection to the truth of this sentence only proves that she is denying that truth. Thus, there should be no objection or the objection is pointing out a sinful nature which the person is trying to hide and that the pastor has a job to expose.

Please also note the use of the personal pronouns (Thou, thine and thy) within our sentence which deals with our Lord. These are telling us about Him personally and are specifically excluding any other being from these descriptions.

Please see the note for Luke 2:40 about the word waxed. The only part of the definition, from Webster's 1828 , that applies is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse'.

Please see the note for Romans C13S16 about the word wanton. The functional definition is: 'impurity; Sportiveness; gaiety; frolicsomeness; waggery; Licentiousness; negligence of restraint; Lasciviousness; lewdness'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

Please see the note for Romans C13S3 about the word damnation. That note explains why the fact is that Biblical damnation is not limited to being sent to the lake of fire. Therefore, saved people can receive damnation without losing their eternal security. The functional definition is: 'Condemnation'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. That note has a considerable discussion on the Biblical usage of this phrase, and related phrases, along with links to all related verses and notes on the usage within each verse. That note explains how that that when someone is cast away they are not completely destroyed. When we are cast away by God we lose all of the blessings and end up weeping and gnashing (our) teeth. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the younger. 1Ti 5:9,14
to wax. De 32:15; Isa 3:16; Ho 13:6; Jas 5:5; 2Pe 2:18
they will. 1Ti 5:14; 4:3; 1Co 7:39-40
General references. exp: Mt 19:10.
damnation. 1Co 11:34; Jas 3:1; 1Pe 4:17 (Gr)
their. Ga 1:6; Re 2:4-5
General references. exp: Mt 19:10'.

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C5-S10 (Verse 13) Consequence of supporting younger widows.

First Step: People who do not have work learn to be idle.

And withal they learn to be idle,
wandering about from house to house;.

Second Step: Idle people get into sin.

and not only idle,
but tattlers also and busybodies,
speaking things which they ought not..

Our sentence starts with the word and, which adds our current sentence to the subject of the prior sentence. It was telling us the sin that younger widows would get into if allowed to wax wanton against Christ and cast off their first faith. That is who the they of our current sentence is talking about. Therefore, the only objection that someone can have to what is said in this sentence is if they want to justify the sinful lifestyle s of such younger widows.

There is an old saying that 'idle hands are the devil's workshop'. That saying could have come from this sentence. God gave Adam a job when He first created Adam. All through the Bible we see God use busy people while the lazy are never blessed. Again, while there is much that can be preached from this sentence, the basic understanding should be clear and not require anything more than word definitions, which are below.

We find forms of the word withal in: Exodus 25:29; Exodus 30:4; Exodus 30:18; Exodus 36:3; Exodus 37:16; Exodus 37:27; Exodus 38:7; Exodus 40:30; Leviticus 5:3; Leviticus 6:30; Leviticus 11:21; Leviticus 19:24; Numbers 4:7; Judges 7:20; 1Samuel 16:12; 1Kings 19:1; 2Kings 23:26; 1Chronicles 29:4; 2Chronicles 24:14; 2Chronicles 26:15; Esther 6:9; Job 2:8; Psalms 141:10; Proverbs 22:18; Isaiah 30:14; Isaiah 30:23; Mark 10:39; Luke 6:38; Acts 25:27; 1Corinthians 12:7; Colossians 4:3; 1Timothy 5:13; Philemon 1:22. Webster's 1828 defines this word as: 'adv. Withaul. with and all. 1. With the rest; together with; likewise; at the same time. If you choose that, then I am yours withal. How modest in exception, and withal how terrible in constant resolution!'.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

We find forms of the word idle in: Exodus 5:8; Exodus 5:17; Proverbs 19:15; Proverbs 31:27; Ecclesiastes 10:18; Ezekiel 16:49; Matthew 12:36; Matthew 20:3; Matthew 20:6; Luke 24:11; 1Timothy 5:13. Webster's 1828 defines this word as: ', a. 1. Not employed; unoccupied with business; inactive; doing nothing. Why stand ye here all the day idle? Matt.20. Tobe idle, is to be vicious. 2. Slothful; given to rest and ease; averse to labor or employment; lazy; as an idle man; an idle fellow. 3. Affording leisure; vacant; not occupied; as idle time; idle hours. 4. Remaining unused; unemployed; applied to things; as, my sword or spear is idle. 5. Useless; vain; ineffectual; as idle rage. 6. Unfruitful; barren; not productive of good. Of antres vast and idle desarts. Idle weeds. 7. Trifling; vain; of no importance; as an idle story; an idle reason; idle arguments. 8. Unprofitable; not tending to edification. Every idle word that men shall speak, they shall give an account thereof in the day of judgment. Matt.12. Idle differs from lazy; the latter implying constitutional or habitual aversion or indisposition to labor or action, sluggishness; whereas idle, in its proper sense, denotes merely unemployed. An industrious man may be idle, but he cannot be lazy.
I'DLE, v.i. to lose or spend time in inaction, or without being employed in business. Toidle away, in a transitive sense, to spend in idleness; as, to idle away time. '. The American Tract Society Dictionary defines this word as: 'In Mt 12:36, means empty and fruitless. the "idle word" which Christ condemns, is a word morally useless and evil'.

We find forms of the word wander in: Genesis 20:13; Genesis 21:14; Genesis 37:15; Numbers 14:33; Numbers 32:13; Deuteronomy 27:18; Joshua 14:10; Job 12:24; Job 15:23; Job 38:41; Psalms 55:7; Psalms 56:8; Psalms 59:15; Psalms 107:4; Psalms 107:40; Psalms 119:10; Proverbs 21:16; Proverbs 26:2; Proverbs 27:8; Ecclesiastes 6:9; Isaiah 16:2; Isaiah 16:3; Isaiah 16:8; Isaiah 47:15; Jeremiah 2:20; Jeremiah 14:10; Jeremiah 48:12; Jeremiah 49:5; LaLamentations 4:14; LaLamentations 4:15; Ezekiel 34:6; Hosea 9:17; Amos 4:8; Amos 8:12; 1Timothy 5:13; Hebrews 11:37-38; Jude 1:13. Webster's 1828 defines this word as: 'v.i. G., to wander, to walk, to change, exchange or transform. 1. to rove; to ramble here and there without any certain course or object in view; as, to wander over the fields; to wander about the town, or about the country. Men may sometimes wander for amusement or exercise. Persons sometimes wander because they have no homeans are wretched, and sometimes because they have no occupation. They wandered about in sheep-skins and goat-skins. Hebrews 11. He wandereth abroad for bread. Job 15. He was wandering in the field. Genesis 37. 2. to leave home; to depart; to migrate. When God caused me to wander from my fathers house-- Genesis 20. 3. to depart from the subject in discussion; as, to wander from the point. 4. In a moral sense, to stray; to deviate; to depart from duty or rectitude. O let me not wander from they commandments. Psalm 119. 5. to be delirious; not to be under the guidance of reason; as, the mind wanders.
WANDER, v.t. to travel over without a certain course. Wandring many a famous realm. Elliptical'.

This is the only place in the Bible where we find the word tattler. The functional definition is: 'tale bearer, gossip'.

Please see the note for 1Peter 4:15 about the word busybody. That note has links to every place in the Bible where We find this word. The functional definition is: 'A meddling person; one who officiously concerns himself with the affairs of others'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to be. Pr 31:27; 2Th 3:6-11
wandering. Le 19:16; Pr 20:19; Lu 10:7; Ac 20:20
busy-bodies. 2Th 3:11; 1Pe 4:15
speaking. Ac 20:30; Tit 1:11; Jas 3:10
General references. exp: Mt 19:10'.

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C5-S11 (Verse 14) Instructions for younger widows.

I will therefore that the younger women marry,
bear children,
guide the house,
give none occasion to the adversary to speak reproachfully..

Please notice that our sentence starts with I will. This is the advice from a very Godly and very experienced apostle. No it is not a commandment from God. Yes, if some woman is leading a life that gives glory to God and gives none occasion to the adversary to speak reproachfully, then certainly she can continue it. However, what most people forget is that Paul is giving us Godly instructions which are based upon spiritual truths that are beyond the understanding and that go directly against the wisdom of this world. The wisdom of this world is fleshly and sinful and does not consider long-term consequences. For example, women who call themselves 'Pastora' thought they were leading a life that gives glory to God and gives none occasion to the adversary to speak reproachfully. However, the fact that they claim a spiritual position that only God can give and that God's Word clearly says is reserved for men proves that they are wrong and that they are teaching doctrinal error. So, yes it is possible for a woman to lead a life that gives glory to God and gives none occasion to the adversary to speak reproachfully. However, the Bible makes it clear that it is very easy for them to slip into doctrinal error if they do not keep their God-ordained spiritual authority correct.

This advice is the best and simplest way for women to avoid being deceived and led into doctrinal error. That said, this is not my idea and it is actually a truth that I used to fight against until God's Holy Spirit used the word of God to show me God's truth.

Please see the note for 2:9-10 about the word woman. The functional definition is: 'In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Please see the note in Galatians C4-S2 for the full definition and more details.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for John 16:13 about the word guide. Webster's 1828 defines this word as: 'GUIDE, v.t. gide. 1. to lead or direct in a way; to conduct in a course or path; as, to guide an enemy or a traveler, who is not acquainted with the road or course. the meek will he guide in judgment. Ps.25. 2. to direct; to order. He will guide his affairs with discretion. Ps.112, 3. to influence; to give direction to. Men are guided by their interest, or supposed interest. 4. to instruct and direct. Let parents guide their children to virtue, dignity and happiness. 5. to direct; to regulate and manage; to superintend. I will that the younger women marry, bear children, and guide the house. 1 Tim.5.
GUIDE, n. 1. A person who leads or directs another in his way or course; a conductor. the army followed the guide. the traveler may be deceived by his guide. 2. One who directs another in his conduct or course of life. He will be our guide, even unto death. Ps.48. 3. A director; a regulator; that which leads or conducts. Experience is one of our best guides'.

Please see the note for 2Corinthians 5:12 about the word occasion. The functional definition is: 'Properly, a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Philippians 1:27-28 about the word adversaries. That note has a considerable discussion of this word and explains why this word does not include people. The functional definition is: 'Satan, the adversary, stood up against Israel and provoked David to number Israel'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. 1Ti 2:8
the younger. 1Ti 5:11; 4:3; 1Co 7:8-9; Heb 13:4
guide. Ge 18:6,9; Pr 14:1; 31:27-29; Tit 2:5 (Gr)
give. 1Ti 6:1; 2Sa 12:14; Da 6:4; Ro 14:13; 2Co 11:12; Tit 2:5,8; 1Pe 4:14-15
to speak reproachfully. Gr. for their railing. Lu 23:35-41
General references. exp: De 22:14; Mt 19:10'.

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C5-S12 (Verse 15) For some are already turned aside after Satan.

Why Paul gave these instructions. As we saw in the note above, Satan is the adversary who wants an occasion...to speak reproachfully.

Paul tells us that even in his day people were being led into doctrinal error because they refused to believe what God said about the spiritual differences between men and women. Yes, the physical differences are undeniable. And, most people agree that only a fool will deny the emotional differences. Only the willingly ignorant ignore the intellectual differences. Yet with all of this evidence, most would still deny the spiritual differences. Such denial only confirms our basic sinful nature.

Once more, further comment will be left to preachers as the basic understanding of this sentence is clear even while most people want to deny God's truth that is in it.

Please see the note for Luke 9:10 about the word aside. The functional definition for this word is: 'Distinct from others, privately, to withdraw' In this sentence, we are warned that some saved people have separated themselves from sound doctrine to follow Satan and doctrines of devils.

Please see the note for 2Corinthians 2:10-11 about the word Satan. The functional definition is: 'God's main enemy and our main spiritual enemy. He is also an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. We find Satan mentioned in 1Timothy, in: our current sentence and 1:18-20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Php 3:18-19; 2Ti 1:15; 2:18; 4:10; 2Pe 2:2,20-22; 3:16; 1Jo 2:19; Jude 1:4-5; Re 12:9 exp: Mt 19:10'.

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C5-S13 (Verse 16) General instructions to all about widows.

First Step: Family have first responsibility.

If any man or woman that believeth have widows,
let them relieve them,
and let not the church be charged;.

Second Step: Why.

that it may relieve them that are widows indeed..

This is the final word on the support of widows and this is the commandment of God. We have within this sentence a truth that might not be obvious at first. God gives us a job to do and He gives us the means to accomplish the job. However, if we are foolish and waste God's resources on something else, God is not going to replace those resources. God may give the job to someone else but we will not be able to do the job that God gave us and will not receive the reward and may be punished. The bottom line is that we need to be careful and seek God's guidance and wisdom before allocating anything that God gives us. We want to be sure to apply God's resources to the task that God wants them applied to.

As our sentence title says, the family have first responsibility to provide for people.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for 2:9-10 about the word woman. The functional definition is: 'In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Please see the note in Galatians C4-S2 for the full definition and more details.

Please see the note for 1Timothy 5:9-10 about the word relieve. The functional definition is: 'To free, wholly or partially, from pain, grief, want, anxiety, care, toil, trouble, burden, oppression or anything that is considered to be an evil; to ease of anything that pains the body or distresses the mind'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let them. 1Ti 5:4,8
widows indeed. 1Ti 5:3,5'.

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C5-S14 (Verse 17) How to deal with elders in the ministry.

Let the elders that rule well be counted worthy of double honour,
especially they who labour in the word and doctrine..

From C5-S2 through the prior sentence Paul has been dealing with the proper support of widows within the church. Remember that there was no welfare system at the writing of this epistle and that the handling of the support of widows was the first major problem in the new church. That said, Paul is now returning to dealing with other elders, which he started with in the first sentence of this chapter.

Please read the definition, above, for elder. While an elder can include pastors, this title is not limited to them as shown by our current sentence. Please notice that elders is plural while there is supposed to be only one pastor of a church. The term elders includes preachers and teachers of the Bible who are not the pastor / senior pastor or whatever title a given church gives to the head man under God within the church.

While this sentence is usually used to justify the salary of the pastor, honour, in the Bible, is more than financial support. Yes it includes financial support but it is not limited to financial support. In addition, the proper interpretation of this sentence is not limited to pastors.

For whatever it is worth, I personally labour in the word and doctrine. Yet I receive no salary nor financial support from any church. God has provided all that I need even though, to the best of my ability to figure things out, I went to the mission field believing that I only has 1/2 of the financial support that I needed. That said, I have personally experienced God's people giving me honor that I never had before I quit my job and started working full time in the word and doctrine.

Please see the note for 3:2-5 about the word rule. The functional definition is: 'Government; sway; empire; control; supreme command or authority'.

Please see the note for 3:2-5 about the word well. The functional definition is: 'what makes God well pleased with our attitudes and actions'.

Please see the note for C1-S5 about the word count. The functional definition is: 'An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility'.

Please see the note for 1:15 about the word worth. The functional definition is: ' Deservedly; according to merit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the elders. 1Ti 5:1 exp: Ac 20:17.
rule. 1Ti 3:5; Mt 24:25; Lu 12:42; Ro 12:8; 1Th 5:12-13; Heb 13:7,17,24
be. 1Ti 5:3; Ac 28:10; Ro 15:27; 1Co 9:5-14; Ga 6:6; Php 2:29
double. 2Ki 2:9; Isa 40:2; Jer 16:18; 17:18; Zec 9:12
labour. 1Ti 4:10; Mt 9:37-38; Lu 10:1-2,7; Joh 4:38; Ac 20:35; Ro 16:12; 1Co 3:9; 15:10; 16:16; 2Co 6:1; Php 2:16; 4:3; 2Ti 2:6 exp: 1Th 5:12.
word. 1Ti 4:6,16; 2Ti 4:2
General references. exp: Ge 9:23; Ga 6:6'.

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C5-S15 (Verse 18) Scriptural basis of commands.

For the scripture saith,
Thou shalt not muzzle the ox that treadeth out the corn..

This sentence quotes is Deuteronomy 25:4. God's law is that even animals are to be 'paid' for their work. This sentence is giving the scriptural basis of the prior command where Paul said Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The note in 2Timothy is large and explains a lot about the proper use of scripture. The functional definition is: 'Appropriately, and by way of distinction, the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'. Our current sentence is the only place in 1Timothy where We find this word.

We find forms of the word muzzle in: Deuteronomy 25:4; 1Corinthians 9:9; 1Timothy 5:18. Easton's Bible Dictionary defines this word as: 'Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw (De 25:4)'.

Please see the note for Luke 13:15 about the word ox. Smith's Bible Dictionary defines this word as: 'There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing: De 22:10; 1Sa 14:14. etc.; for treading out corn: De 25:4; Ho 10:11. etc.; for draught purposes, when they were generally yoked in pairs: Nu 7:3; 1Sa 6:7. etc.; as beasts of burden: 1Ch 12:40. Their flesh was eaten: De 14:4; 1Ki 1:9. etc.; they were used in the sacrifices; cows supplied milk, butter, etc: De 32:14; 2Sa 17:29; Isa 7:22. Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. the ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master: Ex 23:12; De 5:14. The ox was seldom slaughtered: Le 17:1-6. It seems clear from: Pr 15:17. and 1Kin 4:23 that cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. the cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies: Ps 22:13'.

Please see the note for Luke 6:1 about the word corn. The functional definition for this word is: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the scripture. Ro 4:3; 9:17; 10:11; 11:2; Ga 3:8; Jas 4:5
Thou. De 25:4; 1Co 9:9-10
General references. exp: Ga 6:6'.

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C5-S16 (Verse 18) Additional scriptural basis.

And,
The labourer is worthy of his reward..

The scripture that this sentence quotes is Leviticus 19:13 and Deuteronomy 24:14-15. This sentence starts with the word And, which adds it to the prior where we were told that Paul was quoting scripture. This sentence is giving the scriptural basis of the prior command where Paul said Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

Please also note that this quoted verse is telling us that we should pay a fair wage to anyone whom we hire to do anything. If we take advantage of the labourer and give him less than what is right then God will take it away from us some other way and God will provide for the labourer so long as they truly trust in the Lord.

Please see the note above about the words scripture and the word say, since this sentence is added to the prior and, therefore, also tells us what the scripture saith.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for 1:15 about the word worth. The functional definition is: ' Deservedly; according to merit'.

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the scripture. Ro 4:3; 9:17; 10:11; 11:2; Ga 3:8; Jas 4:5
The labourer. Le 19:13; De 24:14-15; Mt 10:10; Lu 10:7
General references. exp: Ga 6:6'.

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C5-S17 (Verse 19) Accusations against elders.

Against an elder receive not an accusation,
but before two or three witnesses..

We were just told to give people honour to elders. Now we are told to receive not an accusation against them, but before two or three witnesses, because some Satan will use people to bring wrong accusations simply to cause controversy and possibly split the church. People will go along with Satan because of jealousy and similar sinful reasons. Therefore, this rule is given in order to maintain peace within the church.

I had a pastor tell me that he wasn't sure about a particular missionary, and therefore would not talk to him, because pastor friends of his who had been to the mission field and saw his work talked very highly about him. However, there were influential Mission Board members who spoke against him. This pastor was not willing to receive a correction from me, so I left him alone in his error.

The particular missionary was called a Senior Pastor but the correct Biblical term is Bishop. He has led to salvation, trained and sent out men who are now pastors of independent churches which are also sending our missionaries. He also has men who were trained and sent out and have started works that are not yet large enough to be organized as independent works. Altogether, he has over 24 preachers out of his work while the criticizing pastor only has a daughter married to a man who is a minor member of a church staff and a son who had just gone to the mission field.

The influential Mission Board members do not meet the Biblical requirements to be witnesses, since all they have is rumor and they refused to make available the people who claimed to be witnesses. In addition, there are several Biblically true witnesses who have testified that, in the past, this missionary refused to submit to demands from others that he accept liberal doctrine and a liberal type of worship service after he was the pastor of an independent church. These several Biblically true witnesses also testified that the preachers who attacked the reputation of this missionary did so after God blessed his work while refusing to bless their liberal works.

Thus, we have influential Mission Board members who are passing on unsubstantiated rumors from jealous preachers with failed works. They are opposing the true witness from people who meet the Biblical qualifications. With this we see the danger that people get into when they do not obey exactly what our sentence says. The influential Mission Board members do not meet the Biblical requirement to be a witness. Therefore, their accusation should have been rejected and the fact that they made it should have been used to discount any other accusation which they made. Instead, their position, which was given by men, was counted as more valuable than the direct command from the Bible.

Please see the note for 5:1 about the word elder. That note includes a discussion of the differing definitions used for this word. The functional definition is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'. Please note that this includes more than preachers, which some people claim, but excludes young people who were given a religious title, as others claim.

Please see the note for Titus 2:3 about the word accuser. The functional definition is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is the accuser of the brethren and false accusers are acting like Satan'.

Please see the notes for 2Corinthians 13:1 and Colossians C3S13 about phrase two or three witnesses. This is the requirement for bringing a legal charge in court and the basic requirement for something to be doctrine that all saved are to believe. Thus, our sentence says Against an elder receive not an accusation unless it can be presented in the court of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'receive. Joh 18:29; Ac 24:2-13; 25:16; Tit 1:6
before. or, under.
two. De 17:6; 19:15,18-19; Mt 18:16; Joh 8:17; 2Co 13:1; Heb 10:28
General references. exp: Ge 9:23; Nu 35:30; De 13:14; 17:6'.

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C5-S18 (Verse 20) Handling public sin.

Them that sin rebuke before all,
that others also may fear..

This command is very clear and should need no explanation. The problem is that influential people try to use their influence to hide their sin. However, because of their influence, they are watched by many other people. Any cover-up for them will make many people think that it is OK to do their sin so long as it is kept secret or will accept different rules for different people based upon influence. Thus, if anything, it is even more important to rebuke before all the highly influential people. This becomes even more obvious when we consider that we are given the reason of: that others also may fear. What we see here is the principal that the good of the entire church is more important than the desires of any single person.

Please see the notes for C1-S4 and Romans C7S26 about the word sin / sinner. The functional definition is: 'a violation of God's law' / 'someone who does sin'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for 5:1-2 about the word rebuke. The functional definition is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. Please also see the Study called Fear the Lord. True Biblical fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'. The Bible teaches that we are to fear God but nothing and no one else. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rebuke. Le 19:17; Ga 2:11-14; 2Ti 4:2; Tit 1:13 exp: Php 2:15; 1Ti 5:1.
that others. 1Ti 1:20; De 13:11; 17:13; 19:20; 21:21; Ac 5:5,11; 19:17
General references. exp: De 13:11; 19:20; Pr 27:5; Lu 20:45'.

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C5-S19 (Verse 21) All of the witnesses who will testify against those who break these church rules.

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..

Please also see the Messages called Pastors; Pastors Produce Missionaries; Pastoral Charge and A Christ-directed Pastor for the application of these verses in the life of a pastor.

This sentence is explained in the Message called The Pastor's Charge. Further, as explained in the note for this verse in the Lord Jesus Christ Study, Paul is calling on every spiritual witness that he can to be ready to testify at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) that he gave this charge to all pastors. A pastor, and all of us, will answer if we do anything by partiality.

Please see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Please also see the note for 1Timothy 4:10-LJC about the word predestine. God does not predestine anyone to Hell but predestines everyone to Heaven (1Timothy 2:4). However, since God gave everyone a free will, men can reject God's predestination and go to Hell. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'a messenger; one employed to communicate news or information from one person to another at a distance. Often, but not always, this word is used for a spiritual being'. We find forms of the word angel occurring in 1Timothy, in: our current sentence and 3:16.

We find forms of the word observe occurring 71 times in 67 verses of the Bible and, in the New Testament, in: Matthew 23:3; Matthew 28:20; Mark 6:20; Mark 10:20; Luke 17:20; Acts 16:21; Acts 21:25; Galatians 4:10; 1Timothy 5:21. Webster's 1828 dictionary defines this word as: 'The sense is to hold in view, or to keep the eyes on. 1. to see or behold with some attention; to notice; as, to observe a halo round the moon; I observed a singular phenomenon; we observe strangers or their dress. I saw the figure, but observed nothing peculiar in it. 2. to take notice or cognizance of by the intellect. We observe nice distinctions in arguments, or a peculiar delicacy of thought. 3. to utter or express, as a remark, opinion or sentiment; to remark. He observed that no man appears great to his domestics. 4. to keep religiously; to celebrate. A night to be much observed to the Lord. Ex. 12. Ye shall observe the feast of unleavened bread. Ex. 12. Ye observe days, and months, and times, and years. Gal. 4. 5. to keep or adhere to in practice; to comply with; to obey; as, to observe the laws of the state; to observe the rules and regulations of a society. Teaching them to observe all things whatsoever I have commanded you. Matt. 28. 6. to practice. In the days of Enoch, the people observed not circumcision or the sabbath.
OBSERVE, v.i. observe'. 1. to remark. I have heard the gentleman's arguments, and shall hereafter observe upon them. 2. to be attentive'.

Please see the note for Romans C12S8 about the word prefer. The functional definition is: ' to bear or carry in advance, in the mind, affections or choice; hence, to regard more than another; to honor or esteem above another'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for James 3:17 about the word partial. The functional definition is: 'Inclination to favor one party or one side of a question more than the other; an undue bias of mind towards one party or side, which is apt to warp the judgment. Partiality springs from the will and affections, rather than from a love of truth and justice.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'charge. 1Ti 6:13; 1Th 5:27; 2Ti 2:14; 4:1 exp: 1Ti 6:17.
the elect. Mt 16:27; 25:41; 2Pe 2:4; Jude 1:6; Re 12:7-9; 14:10
that. Ps 107:43; 119:34; Mt 28:20
without preferring. or, without prejudice. Le 19:15; De 1:17; 33:9; Pr 18:5; Lu 20:21; Ac 15:37-38; 2Co 5:16
partiality. Mal 2:9; Jas 2:1-4; 3:17
General references. exp: Ex 6:13; Le 14:42'.

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C5-S20 (Verse 22) Basic requirement of pastor.

Equivalent Section: Control your anger.

Lay hands suddenly on no man,
neither be partaker of other men's sins:.

Equivalent Section: Stay pure.

keep thyself pure..

This is called the 'basic requirement of pastor' because of the Equivalent Section which says; keep thyself pure. Please notice that this is a personal (thyself) command. Also, the First Equivalent Section tells us that the most important thing to do, in order to stay personally pure, is to control ourselves. We are to do this by two primary means. First, we are to Lay hands suddenly on no man, no matter how much they may deserve it nor how much it might be satisfying. Fortunately, or unfortunately, we must have faith in or Lord Jesus Christ and let Him deal with some people. When we are strongly motivated to become violent then we are to stop dealing with such people, as much as is possible.

Our second way to remain pure is to not be a partaker of other men's sins. The only way to do this is to always remember that all things are not expedient (1Corinthians 6:12 : 1Corinthians 10:23). any who want to not be a partaker of other men's sins must avoid certain situations that others might think are OK because sometimes we are caught up in something that we were not par of but were too close to. We will be caught up, and become a partaker of other men's sins, unless we deliberately stay far away from certain situations.

The phrase Lay hands suddenly means 'to grab in a sudden and aggressive way'.

Please see the note for Acts 2:2 about the words sudden / suddenly. Webster's 1828 defines this word as: ', a. L. subitaneus. 1. Happening without previous notice; coming unexpectedly, or without the common preparatives. And sudden fear troubleth thee. Job.22. Forwhen they shall say, peace and safety, then sudden destruction cometh upon them. 1 thess.5. 2. Hasty; violent; rash; precipitate; passionate. Not in use.
SUD'DEN, n. An unexpected occurrence; surprise. Not in use. On a sudden, sooner than was expected; without the usual preparatives. How art thou lost, how on a sudden lost! Of a sudden, is not usual, and is less elegant'.

Please see the note for Romans C15S22 about the word partake. Please see the note for Ephesians C5S5 about the word partakers. The note in Romans lists manythings that we are to partake of and manythings that we are not to partake of. The functional definition is: 'To take a part, portion or share in common with others; to have a share or part; to participate; usually followed by of, sometimes less properly by in'.

The definition, for the word keep, from Webster's 1828 is: 'to hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation. The crown of Stephanus, first king of Hungary, was always kept in the castle of Vicegrade. 3. to preserve; to retain. The Lord God, merciful and gracious, keeping mercy for thousands--Ex.34. 4. to preserve from falling or from danger; to protect; to guard or sustain. And behold, I am with thee, and will keep thee. Gen.28. Luke 4. 5. to hold or restrain from departure; to detain. --That I may know what keeps me here with you. 6. to tend; to have the care of. And the Lord God took the man and put him in the garden of Eden, to dress it and to keep it. Gen.2. 7. to tend; to feed; to pasture; as, to keep a flock of sheep or a herd of cattle in a yard or in a field. He keeps his horses on oats or on hay. 8. to preserve in any tenor or state. Keep a stiff rein. Keep the constitution sound. 9. to regard; to attend to. While the stars and course of Heaven I keep-- 10. to hold in any state; as, to keep in order. 11. to continue any state, course or action; as, to keep silence; to keep the same road or the same pace; to keep reading or talking; to keep a given distance. 12. to practice; to do or perform; to obey; to observe in practice; not to neglect or violate; as, to keep the laws, statutes or commandments of God. 13. to fulfill; to perform; as, to keep one's word, promise or covenant. 14. to practice; to use habitually; as, to keep bad hours. 15. to copy carefully. Her servant's eyes were fix'd upon her face, And as she moved or turned, her motions viewed, Her measures kept, and step by step pursued. 16. to observe or solemnize. 17. to board; to maintain; to supply with necessaries of life. the men are kept at a moderate price per week. 18. to have in the house; to entertain; as, to keep lodgers. 19. to maintain; not to intermit; as, to keep watch or guard. 20. to hold in one's own bosom; to confine to one's own knowledge; not to disclose or communicate to others; not to betray; as, to keep a secret; to keep one's own counsel. 21. to have in pay; as, to keep a servant. Tokeep back, to reserve; to withhold; not to disclose or communicate. I will keep nothing back from you. Jer.42. 1. to restrain;; to prevent from advancing. Keep back thy servant also from presumptuous sins. Ps.19. 2. to reserve; to withhold; not to deliver. Acts.5. Tokeep company with, to frequent the society of; to associate with. Let youth keep company with the wise and good. Toaccompany; to go with; as, to keep company with one on a journey or voyage. Tokeep down, to prevent from rising; not to lift or suffer to be raised. Tokeep in, to prevent from escape; to hold in confinement. 1. to conceal; not to tell or disclose. 2. to restrain; to curb. Tokeep off, to hinder from approach or attack; as, to keep off an enemy or an evil. Tokeep under, to restrain; to hold in subjection; as, to keep under an antagonist or a conquered country; to keep under the appetites and passions. Tokeep up, to maintain; to prevent from falling or diminution; as, to keep up the price of goods; to keep up one's credit. 1. to maintain; to continue; to hinder from ceasing. In joy, that which keeps up the action is the desire to continue it. Keep out, to hinder from entering or taking possession. Tokeep bed, to remain in bed without rising; to be confined to one's bed. Tokeep house, to maintain a family state. His income enables him to keep house. 1. to remain in the house; to be confined. His feeble health obliges him to keep house. Tokeep from, to restrain; to prevent approach. Tokeep a school, to maintain or support it; as, the town or its inhabitants keep ten schools; more properly, to govern and instruct or teach a school, as a preceptor.
KEEP, v.i. to remain in any state; as, to keep at a distance; to keep aloft; to keep near; to keep in the house; to keep before or behind; to keep in favor; to keep out of company, or out of reach. 1. to last; to endure; not to perish or be impaired. Seek for winter's use apples that will keep. If the malt is not thoroughly dried, the ale it makes will not keep. 2. to lodge; to dwell; to reside for a time. Knock at the study, where, they say, he keeps. Tokeep to, to adhere strictly; not to neglect or deviate from; as, to keep to old customs; to keep to a rule; to keep to one's word or promise. Tokeep on, to go forward; to proceed; to continue to advance. Tokeep up, to remain unsubdued; or not to be confined to one's bed. In popular language, this word signifies to continue; to repeat continually; not to cease.
KEEP, n. Custody; guard. Little used. 1. Colloquially, case; condition; as in good keep. 2. Guardianship; restraint. Little used. 3. A place of confinement; in old castles, the dungeon'. We find forms of the word keep occurring in 1Timothy, in: our current sentence; 6:14 and 6:20. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Thompson Chain Topics provides references for the word keep as: 'Ex 20:6; De 4:40; 6:17; 10:13; 26:18; Jos 22:5; 1Ki 2:3; 6:12; 8:58; 11:38; 2Ki 17:13; 1Ch 28:8; 29:19; Ps 78:7; Eze 44:24; Mt 19:17; 1Jo 5:3; Re 14:12. The Law: De 17:19; Jos 23:6; 1Ch 22:12; Pr 28:7. Thyself: De 4:9; 23:9; Pr 4:23; Ac 15:29; 1Ti 5:22; Jas 1:27; 1Jo 5:21; Jude 1:21.'

Please see the note for C1-S3 about the word pure. The functional definition is: '100% or singular'. Thus, the command to keep thyself pure means to 'keep yourself 100% dedicated to the ministry of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lay. 1Ti 4:14; Ac 6:6; 13:3; 2Ti 1:6; Heb 6:2 exp: Nu 27:18.
suddenly. 1Ti 3:6,10; Jos 9:14; 2Ti 2:2; Tit 1:5-9
neither. Eph 5:11; 2Jo 1:11; Re 18:4
keep. 1Ti 4:12; Ac 18:6; 20:26
General references. exp: Le 14:42; Nu 8:10; Eph 5:7'.

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C5-S21 (Verse 23) Use medicine for health problems.

Drink no longer water,
but use a little wine for thy stomach's sake and thine often infirmities..

This is a verse that lots of people like to take out of context and they even ignore, or twist, what is literally said in this sentence. Our sentence literally tells us why (for) why Paul said this when it says for thy stomach's sake and thine often infirmities. There are a lot of medicines which people should not take, and which can cause significant damage, if a person takes them when they don't need the medicine. So these drunks who use this as an excuse and claim 'I'm taking my medicine' will be judged for perverting God's Word. They did not have a medical problem before they made themselves addicted by doing sin.

In addition, anyone who has traveled in third World countries knows about the bacteria which is in most water supplies which make people from First World countries very sick and can even kill. People raised in third World countries adapt to the bacteria when they are children. However, people from First World countries need to avoid the water or kill the bacteria. One of the simplest ways to kill the bacteria is to add enough alcohol to make the water like 'flavored water'. This certainly is not enough for someone to get 'a buzz', much less get drunk. With our first phrase saying: Drink no longer water, we have a very strong indication that this is what caused Timothy problems, just like some people raised in third World countries have trouble with their water in spite of being raised there.

Please notice the use of the personal pronoun of thy. This sentence does not apply to everyone but only to people who personally have medical problems with their water supply. However, even those people usually have alternatives in today's world. Today, we need to apply to principal of the weak brother (1Corinthians 8) and avoid all alcohol if at all possible and then use it only for medical purposes.

Please also notice the next sentence which is also in context with this sentence and warns that Some men's sins are open beforehand...and some men they follow after. This means that people see the sins of some men but do not see the sins of others. The sins of an obvious drunk can be seen by all. However, the religious man who justifies the sin of the drunk while hiding his own, is a man whose sins are not seen until after his judgment. For example, the 'social drinker' refuses to see how his attitudes and actions tempt the innocent into 'experimenting' and ending up as a drunk. While such a person typically protests his innocence, like Cain did (Genesis 4:9), his sin against his brother will be revealed afterwards at his judgment.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'There are seven (7) forms of this word in the Bible with six (6) of them being made by man. There is also much doctrinal error taught about this word with the purpose being excusing the sin of drunkenness'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. Please see the note for Philippians 1:29-30 about the phrase for His sake. The functional definition is: 'to strain, urge, press or drive forward, and this is from the same root as seek'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Romans C8S24 about the word infirmities. The functional definition is: ' An unsound or unhealthy state of the body; weakness; feebleness'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ti 3:3; 4:4; Le 10:9-11; Ps 104:15; Pr 31:4-7; Eze 44:21; Eph 5:18; Tit 1:7; 2:3'.

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C5-S22 (Verse 24) We don't always know about the sins of people.

First Step: God reveals the sins of some men in this life.

Some men's sins are open beforehand,
going before to judgment;.

Second Step: the sins of some men are not revealed until the judgment.

and some men they follow after..

Please see the note above for the contextual requirements of this sentence. Our sentence states a precept which can be applied to many other circumstances beyond the current context. Please meditate upon the truth of this sentence and ask God to show you other applications of this truth.

Within our sentence we see two steps. The First Step states what can be observed in this life. The Second Step states a truth which can be concluded from the First Step by using God's way of relating things as can be seen by similar relationships within the Bible. That is: if only Some men's sins are open beforehand, then it should be obvious that Some men's sins are not seen beforehand. However, since God is no respecter of persons (Romans 14:10-LJC; Romans C7S3; Romans C10S13; Ephesians C6S5; Colossians 3:24), we can conclude that God must reveal the sins of these other people. Therefore, the beforehand is dealing before the judgment by God that each of us will face.

If the reader considers this logic then they can use it in other places to understand how the Bible arrives at certain conclusions.

Simply said: Some men's sins are seen in this world (open beforehand) and Some men's sins are not seen in this world (follow after). Therefore, we can not use the absence of obvious sins to conclude that someone is right before God. Instead, we need to look at God working in and through their life.

Please see the note for Luke 1:76 about the phrase gp before. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Please see the note for Romans C14S25 about the phrase follow after. The functional definition is: 'To go after or behind'. Please also see the note for 1Corinthians C4S16 about the word follow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jer 2:34; Ac 1:16-20; 5:1-11; 8:18; Ga 5:19-21; 2Ti 4:10; 2Pe 2:20-21'.

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C5-S23 (Verse 25) We don't always know about good works.

First Step: We only know about some good works.

Likewise also the good works of some are manifest beforehand;.

Second Step: We won't know about some good works until the judgment.

and they that are otherwise cannot be hid..

Our sentence starts with the word Likewise and tells us that the same type of logic used in the prior sentence also applies here. Where the prior sentence talked about some sins are revealed here-and-now while some will not be revealed until men are judged by God. Now our current sentence tells us the same logic applies to good works. Thus, we see that the phrase cannot be hid is talking about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11) because the Likewise, that starts our sentence, makes the time of this event to be at our judgment and rewards for good works only happen at the judgment Seat of Christ.

As explained in the note above, this type of logic can be applied to many places within the Bible.

Please see the note for Philippians 2:5-8 about the word likeness. The functional definition is: 'Resemblance in form; similitude. the picture is a good likeness of the original'.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. Please see the notes for Romans C3S20 about the word manifested. We find forms of the word manifest occurring in our current verse and 3:16. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the good. 1Ti 3:7; Mt 5:16; Ac 9:36; 10:22; 16:1-3; 22:12; Ga 5:22-23; Php 1:11
cannot. Ps 37:5-6; Mt 6:3-6; Lu 11:33'.

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Chapter 6 Sentence-by-Sentence

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 2), C6-S4 (Verse 3-5), C6-S5 (Verse 6), C6-S6 (Verse 7), C6-S7 (Verse 8), C6-S8 (Verse 9), C6-S9 (Verse 10), C6-S10 (Verse 11), C6-S11 (Verse 12), C6-S12 (Verse 13-16), C6-S13 (Verse 16), C6-S14 (Verse 17-19), C6-S15 (Verse 20), C6-S16 (Verse 20), C6-S17 (Verse 21).

Overview of Chapter 6.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-2	Of the duty of servants
3-5	Not to have fellowship with newfangled teachers
6-9	Godliness is great gain;
10	and love of money the root of all evil.
11-16	What Timothy is to flee, and what to follow.
17-19	and whereof to admonish the rich.
20-21	To keep the purity of true doctrine, and to avoid profane janglings.

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C6-S1 (Verse 1) How saved are to treat their employers.

Let as many servants as are under the yoke count their own masters worthy of all honour,
that the name of God and his doctrine be not blasphemed..

This sentence, and the next two, tell employees how to deal with employers. Our sentence instructs as many servants as are under the yoke. In most cases, this expression is used for hard servitude. It can be for light (take my yoke.. (Matthew 11:29), but it definitely includes those servants who have a hard time and hard masters. If we look at the Biblical example of Joseph, Daniel and others who started as slaves, or in hard servitude, and yet ended up running things; we can see that God blesses His people when they obey this command.

While our own good is a primary motivator for all people, our sentence tells us that it is not to be our primary motivator if we want God's blessings. Notice that our last phrase says that the name of God and his doctrine be not blasphemed. In Genesis 39:9 we read that Joseph answered Potiphar's wife with: There is none greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?. We also can find similar expressions of faith and of people having a primary motivation of serving God in other stories. If our primary motivation is our own good then we will be led into error. However, when we keep our eyes on God and the spiritual, and our primary motivation is God's glory, then God will work in our befall and do things which we can't do. Therefore, this last phrase is probably the most important part of this sentence, even though most people will concentrate on the first phrase and our natural fleshly objection to it. That is; our primary reaction is to object to giving all honour to a master that they personally despise and who is not worthy of any honour, according to their own character and actions. However, when we keep our motivation as that the name of God and his doctrine be not blasphemed, then we can obey this command and, hopefully, turn our master into a saved master.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'A person, male or female, that attends another for the purpose of performing menial offices for him, or who is employed by another for such offices or for other labor, and is subject to his command'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Galatians C5-S1 about the word yoke. The functional definition is: 'To restrain; to confine'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please see the note for 1:15 about the word worth. The functional definition is: ' Deservedly; according to merit'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Colossians C3S6 about the word blasphemy. The functional definition is: 'a man making himself equal to God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'servants. De 28:48; Isa 47:6; 58:6; Mt 11:9,30; Ac 15:10; 1Co 7:21-22; Ga 5:1 exp: Tit 2:9.
count. Ge 16:9; 24:2,12,27,35-67; 2Ki 5:2-3,13; Mal 1:6; Ac 10:7,22; Eph 6:5-8; Col 3:22-25; Tit 2:9; 1Pe 2:17-20
that the. 1Ti 5:14; Ge 13:7-8; 2Sa 12:14; Ne 9:5; Isa 52:5; Eze 36:20,23; Lu 17:1; Ro 2:24; 1Co 10:32; Tit 2:5,8,10; 1Pe 2:12; 3:16'.

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C6-S2 (Verse 2) Dealing with treat believing masters .

First Step: Don't treat believing masters wrong.

And they that have believing masters,
let them not despise them,
because they are brethren;.

Second Step: Treat believing masters right.

but rather do them service,
because they are faithful and beloved,
partakers of the benefit..

This sentence, and the prior and the next, tell employees how to deal with employers. Our sentence starts with the word And, which add it to the prior sentence. (Please see the note above for the details of the prior sentence.)

Within our sentence we see two Steps with the First Step telling us to not 'treat believing masters wrong' and the Second Step telling us to 'treat believing masters right'. This matches the pattern we see many places in the Bible where we are told to remove the wrong first and then add in the right, such as where we are told to put off and to put on (Colossians C3S7; Colossians C3S8; Galatians 3:27-LJC).

Our First Step tells us they that have believing masters, let them not despise them, which lets us know that saved people do not always get along with each other and can even have hard feelings against each other. Nevertheless, for testimony sake, all saved are to treat other saved people right even when those same saved people treat us wrong. Once more we need to keep in mind the reason given within our First Step, which is: because they are brethren. Thus, we are to always take the spiritual view as our primary motivator.

Our Second Step tells us but rather do them service. Part of that service is to pray for them and pray that God's grace will abound in their life and cause them to grow spiritually. This is especially true for masters whom we think are not acting right. In addition, our Second Step tells us: because they are faithful and beloved. If we don't see this in their life then we need to pray for God to show it to us because they may be because they are faithful and beloved in a way that we are not aware of.

If all else fails, we need to keep in mind our last phrase of: because they are...partakers of the benefit. God always works through the command structure that He allows to come into being. God can bless His people even through terrible masters. However, when we refuse to submit to our God-given authority we remove ourselves from God's protection and something worse can happen to us. God gives the benefit to the masters and motivates them to share with the people under them, especially when the masters are believers. Therefore, in order to personally receive the benefit that God has for us, we must obey this sentence without regard for our personal feelings about our master.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please see the note for Philippians 2:17 about the word service. The functional definition is: 'In a general sense, labor of body or of body and mind, performed at the command of a superior, or the pursuance of duty, or for the benefit of another'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The functional definition is: 'be and loved, from love. Beloved, as a verb, is not used. Loved; greatly loved; dear to the heart'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 2Corinthians C1S9 about the word benefit. The functional definition is: ' An act of kindness; a favor conferred'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believing. Col 4:1; Phm 1:10-16
let. Ge 16:4-5; Nu 16:3; Mt 6:24; 2Pe 2:10; Jude 1:8
because they are brethren. 1Ti 5:1; Mt 23:8; 25:40; Ro 8:29; Ga 3:26-29; Col 3:11
because they are. Ga 5:6; Eph 1:1,15; Col 1:2,4; 3:12; 2Th 1:3; Phm 1:5-7
faithful. or, believing. exp: 1Ti 3:11.
partakers. Joe 2:28; Ro 11:17; Eph 3:6; Heb 3:1,14; 1Pe 5:1
General references. exp: Ge 24:33; 1Ti 4:11'.

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C6-S3 (Verse 2) These things teach and exhort.

This sentence, and the prior two, tell employees how to deal with employers. This simple statement of: teach and exhort are in here because the natural (fleshly) person doesn't want to hear nor obey the prior two sentences. Preachers naturally don't want to preach unpopular messages. However, they are to work for God and do His service, not what is popular with fleshly listeners. In addition, the preacher is told to teach because they are the wisdom of God, which is the opposite of the wisdom of this world / man according to the first three chapters of 1Corinthians. Thus, the natural man will not understand these things unless the preacher teaches them.

Likewise, the preacher is told to exhort saved people to do these things. Even after we understand the benefit of obeying God we still need exhortation because our flesh resists doing right regardless of known consequences. This is part of the sin nature, and corrupted flesh, which we each inherited.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
These. 1Ti 4:11; Tit 2:1,15; 3:8
General references. exp: Ge 24:33; 1Ti 4:11'.

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C6-S4 (Verse 3-5) People to stop associating with.

Equivalent Section: Details of what to watch for.

First Step: Conditions to watch for.

If any man teach otherwise,
and consent not to wholesome words,
even the words of our Lord Jesus Christ,
and to the doctrine which is according to godliness;.

Second Step: Results of those conditions.

He is proud,
knowing nothing,
but doting about questions and strifes of words,
whereof cometh envy,
strife,
railings,
evil surmisings,
Perverse disputings of men of corrupt minds,
and destitute of the truth,
supposing that gain is godliness :.

Equivalent Section: How to react.

from such withdraw thyself..

C6-S4 through C6-S7 are a sub-unit which deal with the doctrine and attitude that saved people are to have about the things of this world. Then the next two sentences continue the same subject but change direction from instruction in spiritual doctrinal precepts to the application to of those precepts with a warning against the love of money. Following that is specific instruction to the man of God. After that is more of similar instructions and warnings. In addition, all of this follows the first three sentences which told employees (servants) how to deal with employers (masters) in order that the name of God and his doctrine be not blasphemed. Thus, we see several instructions and warnings about dealing with this world in different circumstances and all of the instructions and warnings are aimed at showing us how to apply the doctrine of God in a way which avoids blaspheme.

The most important thing to note about our current sentence, in consideration of the context, is that If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, then he is doing blaspheme.

Our sentence has two Equivalent Sections with the Second Equivalent Section commanding from such withdraw thyself and the First Equivalent Section identifying the people to withdraw thyself from. These people teach false doctrine.

Within this epistle, Paul gives several detailed ways to identify a false teacher within the church. Then Paul tells the preacher from such withdraw thyself. Obviously, if the pastor is to withdraw thyself then all other church members are to do likewise. Notice that Paul doesn't say to argue or try to correct them or to do anything like that. 6:3 describes the actions of these men and 6:4-5 describes their errors. In 6:3, Paul equates the words of our Lord Jesus Christ to wholesome words and the doctrine which is according to godliness. As said in the division of the sentence, this is the literal interpretation of the Bible as done throughout this study. Those who want to use something other than the literal interpretation of the Bible, want an excuse to avoid the doctrine which is according to godliness or are following these type of men.

In Isaiah 28:1-9 we see God say that He is not using these men to teach knowledge. According to Isaiah 28:1-9, any man, religion or doctrine that makes excuses for sins of the flesh (drunkards, overcome with wine) or that makes excuses for moral sins (full of vomit and filthiness, so that there is no place clean) is not the pace to get our doctrine. While this interpretation of Isaiah 28:1-9 has to be understood through symbols, the details provided by Paul in this sentence are very clear. The type of men who makes excuses for sins of the flesh and who makes excuses for moral sins all use the methods described by Paul in this sentence. If we do not follow this command in the entirety, we will be deceived and end up following their example and making excuses for our own sins. That will result in the judgment by God upon ourselves and our followers. Please see the several Studies under the Hermey Menu for the details which support what has just been said within this paragraph.

So, having considered the context of our sentence and the Second Equivalent Section, we now need to look at the First Equivalent Section in order to know how to identify people whom we are to personally (thyself) withdraw from.

Within our First Equivalent Section we have two Steps with the First Step telling us: 'Conditions to watch for' and the Second Step telling us: 'Results of those conditions'. If we watch for the conditions of the First Step, and withdraw thyself, then we won't have to deal with the conditions of the Second Step.

Within the First Step our first phrase says If any man teach otherwise. The if makes this conditional and since the rest of the phrases start with and or even, this conditional applies to all of the phrases. That is; if someone does some of the things mentioned in our First Step, but not all of them, then they have not met the condition for the commandment from such withdraw thyself. Someone who has met only some of these conditions can still be salvaged and we should continue to work with them and turn them from their error. However, someone who has met all of these conditions is beyond our ability to reach and we need to leave them to God for whatever God decides to do with them.

The rest of our first phrase says any man teach otherwise. That is: if they teach anything which opposes what Paul said in the first three sentences of this chapter about how servants (employees) are to treat masters (employers / bosses). Since people usually spend more time on the job than they spend on any other activity, and since the relationship with the greatest potential for friction is with the boss, it is most important to have a good testimony with the boss.

Our second phrase says and consent not to wholesome words and our third phrase says even the words of our Lord Jesus Christ. In the Bible, the word even is defined as: 'having equal weight'. Think of a balancing scale. When both sides of the scale are even, then the two sides 'have equal weight'. Thus, these two phrases have equal weight and need to be considered together.

In addition, the word consent has a simple definition of: 'Agreement of the mind to what is proposed or state by another; accord; hence, a yielding of the mind or will to that which is proposed; as, a parent gives his consent to the marriage of his daughter'. Thus, our second phrase tells us that we must agree to wholesome words, which are words that 'have equal weight' to the words of our Lord Jesus Christ. These are the words which we find in the Bible. Thus, our two phrases are telling us that when we disagree with what someone shows us that the Bible literally says, we are to change our option and consent not to wholesome words.

As explained in the note for this verse, within the Lord Jesus Christ Study, each of the roles of the Son of God are mentioned here, and all combination titles are also included. This is because it does not matter which role of the Son of God gives the words of our Lord Jesus Christ, they are to be obeyed from the heart completely.

In addition, our sentence tells us that the doctrine which is according to godliness is added (and) to the words of our Lord Jesus Christ. This means that any doctrine which opposes the words of our Lord Jesus Christ can not be a doctrine which is according to godliness because it lacks the required foundation that it is to be added to. Further, if someone does not consent to the doctrine which is according to godliness, then they are not consenting to wholesome words because the even ('having equal weight') matches consent not to wholesome words to both of the last two phrases which are combined by the and which starts the last phrase. Thus, if someone's doctrine excuses sin by anyone then they are not consenting...to the doctrine which is according to godliness. They are teaching doctrinal error because all true Biblical doctrine results in adding godliness to the life of the believer. (Please see the note for 2:2 about how the word godliness is used within this epistle.)

We have dealt with the First Step and now must look at the Second Step. Forpeople to understand this Second Step, they must mainly understand the Biblical definitions of the words within this Step. Without that detail understanding people can be led into error by believing this Step says something other than what it really says. In addition, once people really understand what is being said here, they will have the basis for several messages. Simply put, no pastor wants to deal with the consequences of this Second Step being within his church. Therefore, the wise pastor will understand what is being said here and understand what to look for, according to the First Step, and do what is required to avoid dealing with these consequences.

People won't like being described as being proud, but only the foolish will argue with that description. Most will argue about the phrase knowing nothing. However, as explained repeatedly on this site, Biblical knowledge includes the type of knowledge which only comes from personal intimate experience. Since these people consent not to...the words of our Lord Jesus Christ, they will not have the knowledge which only comes from a personal intimate experience with Christ. They will be relying on the wisdom of this world, which the first three chapters of 1Corinthians tell us are the exact opposite of wisdom of God. Therefore, this phrase of knowing nothing is accurate from a Biblical perspective because all that he knows comes from the wisdom of this world.

The word doting is defined as: 'Regarding with excessive fondness and to have the intellect impaired'. This is the kind of person who always wants to discuss what the latest false prophet says or about things that the Bible mentions but does not give a clear definition for such a where Cain got his wife. Instead of spending time on how to win the lost or how to get people to grow spiritually, this person insists that people spend their time on his distractions and, thereby, never obey our Lord Jesus Christ.

The rest of our Second Step tell us the results (whereof cometh) allowing these false teachers to continue to teach doctrinal error within the church. When we see these results within the church then, according to our sentence, people within the church are listening to false teachers and the pastor is to get the church members to withdraw from those false teachers.

Please see the note for James 2:15 about the word destitute. Webster's 1828 defines this word as: 'Not having or possessing; wanting; as destitute of virtue, or of peity; destitute of food and clothing. It differs from deprived, as it does not necessarily imply previous possession. 2. Needy; abject; comfortless; friendless. He will regard the prayer of the destitute. Ps. 102.
DESTITUTE, n. One who is without friends or comfort'.

As explained in the Word Study on Truth, the word destitute means 'completely separated from'. These type of people are 'completely separated from' the truth. These type of people are going to argue from an ungodly point of view. They may know Biblical truth, but they are going to refuse to base their beliefs on it. Since, as shown in the Word Study on Truth, 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Since, as already discussed, these people consent not to...the words of our Lord Jesus Christ, they will not base their beliefs on Biblical truth.

In addition, to all that has already been said, we need to look at the last phrase of supposing that gain is godliness. We need to be careful because many preachers take this phrase out of the context of the rest of the sentence and use it to condemn everyone who tries to make money. The start of Chapter 16 in Romans tells us that the people in that church were to personally (ye) assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. Thus, trying to earn money is not wrong if it is for the right purpose. The condemnation of our current sentence must be kept within the context of the rest of the sentence in order to rightly identify the attitudes which make earning money wrong.

I realize that I skipped some phrases of this Second Step, but I believe that if the reader prays about it and meditates on the phrases while considering the word definitions which are below, and the context of the rest of the sentence, chapter and epistle; then the reader should be able to understand those phrases on their own. I will now move unto the next sentence.

Please see the note for Romans C7S22 about the word consent. The functional definition is: 'Agreement of the mind to what is proposed or state by another; accord; hence, a yielding of the mind or will to that which is proposed; as, a parent gives his consent to the marriage of his daughter'.

We find forms of the word wholesome only in: 15:4 and 1Timothy 6:3. Webster's 1828 defines this word as: 'a. G. 1. Tending to promote health; favoring health; salubrious; as wholesome air or diet; a wholesome climate. 2. Sound; contributing to the health of the mind; favorable to morals, religion or prosperity; as wholesome advice; wholesome doctrines; wholesome truths'.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Please see the note for Romans C1S16 about the word proud. The functional definition is: 'Having inordinate self-esteem; possessing a high or unreasonable conceit of one's own excellence, either of body or mind'. Our current sentence is the only place in 1Timothy where We find this word.

We find forms of the word doting in: Jeremiah 50:36; Ezekiel 23:5; Ezekiel 23:7; Ezekiel 23:9; Ezekiel 23:12; Ezekiel 23:16; Ezekiel 23:20; 1Timothy 6:4. Webster's 1828 defines this word as: 'v.i. 1. to be delirious; to have the intellect impaired by age, so that the mind wanders or wavers; to be silly. Time has made you dote, and vainly tell of arms imagined in your lonely cell. 2. to be excessively in love; usually with on or upon; to dote on, is to love to excess or extravagance. What dust we dote on, when tis man we love. Aholah dotes on her lovers, the Assyrians. Ezekiel 23. 3. to decay'.

Please see the note for Mark 1:27 about the word question. That note has links to every place in the Bible where this word is used. Webster's 1828 defines this word as: 'the act of asking; an interrogatory; as, to examine by question and answer. 2. that which is asked; something proposed which is to be solved by answer. What is the question? 3. Inquiry; disquisition; discussion. It is to be put to question, whether it is lawful for christian princes to make an invasive war, simply for the propagation of the faith. 4. Dispute or subject of debate. there arose a question between some of John's disciples and the Jews, about purifying. John 3. 5. Doubt; controversy; dispute. the story is true beyond all question. this does not bring their truth in question. 6. Trial; examination; judicial trial or inquiry. Of the hope and resurrection of the dead I am called in question. Acts 23. Acts 24. 7. Examination by torture. 8. Endeavor; effort; act of seeking. Not in use. 9. In logic, a proposition stated by way of interrogation. In question, in debate; in the course of examination or discussion; as, the matter or point in question'.

Please see the note for Romans C15S25 about the word strive. Please see the notes for Romans C13S16 and Galatians C5S20 about the word strife. The note for Romans 13:13 has links to every place in the New Testament where we find the word strife along with a definition and links from other commentators. The functional definition is: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition is: 'To feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 1Corinthians C5S9 about the word rail. That note has links to every place in the Bible where We find this word. The definition from Webster's 1828 is: ' Eng. to brawl. to utter reproaches; to scoff; to use insolent and reproachful language; to reproach or censure in opprobrious terms; followed by at or against, formerly by on'. Our current sentence is the only place in 1Timothy where We find this word.

We find forms of the word evil occurring 707 verses of the Bible, 259 times in 231 verses of the New Testament, and in 1Timothy, in: our current sentence and 6:10. Please see the note for Romans 7:19 about the word evil. Please see the note for Romans C1S16 about the phrase inventors of evil thing. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Philippians 3:2 about the phrase evil workers. The functional definition of evil is: 'to be unjust or injurious, to defraud'.

We find forms of the words surmise / surmisings are only in our current sentence, within the Bible. Webster's 1828 defines this word as: 'v.t. surmi'ze. to suspect; to imagine without certain knowledge; to entertain thoughts that something does or will exist, but upon slight evidence. It wafted nearer yet, and then she knew that what before she but surmis'd, was true. This change was not wrought by altering the form or position of the earth, as was surmised by a very learned man, but by dissolving it'.

Please see the note for Galatians C1-S3 about the word pervert. Please see the note for Philippians 2:14-16 about the word perverse. The functional definition is: 'Literally, turned aside; hence, distorted from the right'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for Romans C14S1 and Philippians 2:14-16 about the word dispute. The note in Romans has links to every place in the Bible where We find this word. The functional definition is: ' to attempt to disprove by arguments or statements; to attempt to prove to be false, unfounded or erroneous; to controvert; to attempt to overthrow by reasoning'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Our current sentence is the only place in 1Timothy where We find this word. 6:17 is the only place in 1Timothy where we find the word highminded.

We find forms of the word destitute only in: Genesis 24:27; Psalms 102:17; Psalms 141:8; Proverbs 15:21; Ezekiel 32:15; our current sentence; Hebrews 11:37; James 2:15. The functional definition is: 'completely separated from'. Thus, our sentence tells us to withdraw thyself from people who are 'completely separated from' the truth and who teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Philippians 1:21 about the word gain. Please see the note for Romans C10S28 about the word gainsaying. The functional definition, of the word gain, is: 'to get as profit or advantage'. Please note: some places talk about a spiritual gain but our current sentence is talking about material gain. We know this from the context. Our current sentence and the next are the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. 1Ti 1:3,6; Ro 16:17; Ga 1:6-7
to wholesome. 1Ti 1:10; 2Ti 1:13; 4:3; Tit 1:9; 2:1-2 (Gr) Pr 15:4; Tit 1:9; 3:8
the words. Mt 22:21; 28:20; 1Th 4:1-2,8
the doctrine. 1Ti 4:7-8; Tit 1:1; 2:11-14; 2Pe 1:3-7 exp: Tit 2:10.
General references. exp: Pr 19:27; 1Co 14:38; Tit 2:1.
He. 1Ti 1:7; 3:6; Pr 13:7; 25:14; 26:12; Ac 8:9,21-23; Ro 12:16; 1Co 3:18; 8:1-2; Ga 6:3; Col 2:18; 2Th 2:4; 2Ti 3:4; 2Pe 2:12,18; Jude 1:10,16; Re 3:17
proud. or, a fool. doting. or, sick. exp: 2Ti 3:2.
about. 1Ti 1:4; 2Ti 2:23
words. Isa 58:4; Ac 15:2; Ro 2:8; 13:13; 14:1; 1Co 3:3; 11:16,18; 2Co 11:20; Ga 5:15,20-21,26; Php 1:15; 2:3,14; Tit 3:9; Jas 1:19; 2:14-18; 4:1-2,5-6; 1Pe 2:1-2
General references. exp: Pr 9:13; 19:27; 1Co 14:38; 2Ti 2:23.
Perverse, etc. or, Gallings one of another. 1Ti 1:6; 1Co 11:16
men. Mt 7:17-20; 12:33; Joh 3:19-21; Eph 4:17-19; 2Th 2:8-11; 2Ti 3:8; Tit 1:15-16; Heb 3:12-13; 2Jo 1:8-10
supposing. 1Ti 6:6; 3:3,8; 2Ki 5:20-27; Isa 56:11; Jer 6:13; 8:10; Eze 33:31; Mt 21:13; 23:14; Ac 8:18-20; 19:24-28; Tit 1:11; 2Pe 2:3,15; Jude 1:11; Re 18:3,13
from. Ro 16:17-18; 2Th 3:6; 2Ti 3:5
General references. exp: De 20:18; Pr 19:27; 1Co 14:38; 2Ti 2:23'.

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C6-S5 (Verse 6) But godliness with contentment is great gain.

This is the opposite end of the spectrum from the prior sentence and is the goal that we are to all strive for. Please notice that our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. If the reader will seriously look at the prior sentence, and the words in it and the true definitions of those words, the reader will see that many of them describe a mind that does not work correctly. Thus, if a person does not agree with our current sentence, the Bible says that their mind does not work right.

While every message that I can recall hearing that was based upon this sentence was doctrinally sound, I can't remember anyone dealing with the word But and the context that this sentence is found within. There is a considerably sized note on the prior sentence above. It and, at least the outline of the chapter which is found at the start of the chapter, should be read in order to understand the context of this sentence. Further, the note and definition for godliness should be considered for proper understanding. Understanding all of these things will help us to explain to people why they come short of the Biblical definition of godliness and of contentment. This is important because they must have the correct definition of both of these words in order to end up with great gain.

We find forms of the words content or contentment only in: Genesis 37:27; Exodus 2:21; Leviticus 10:20; Joshua 7:7; Judges 17:11; Judges 19:6; 2Kings 5:23; 2Kings 6:3; Job 6:28; Proverbs 6:35; Mark 15:15; Luke 3:14; Philippians 4:11; 1Timothy 6:6; 1Timothy 6:8; Hebrews 13:5 and 3John 1:10. Webster's 1828 dictionary defines contentment as: 'Content; a resting or satisfaction of mind without disquiet; acquiescence. Contentment, without external honor, is humility. Godliness with contentment is great gain. 1 Timothy 6. 2. Gratification. At Paris the prince spent a day, to give his mind some contentment.' Easton's Bible Dictionary defines contentment as: 'a state of mind in which one's desires are confined to his lot whatever it may be (1Ti 6:6; 2Co 9:8). It is opposed to envy (Jas 3:16), avarice (Heb 13:5), ambition (Pr 13:10), anxiety (Mt 6:25,34), and repining (1Co 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps 96:1-2; 145), the greatness of the divine promises (2Pe 1:4), and our own unworthiness (Ge 32:10); as well as from the view the gospel opens up to us of rest and peace hereafter (Ro 5:2)'. The functional definition for this word is: 'A resting or satisfaction of mind without disquiet; acquiescence'. Please note that this is pretty much the opposite of the words contend / contention / contend / contention.

Please see the notes for 1Corinthians C11S16 and Philippians 1:15-17 about the words contentious / contention / contend. The functional definition is: ' Strife; struggle; a violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel'. This is the opposite of the contentment which our sentence tells us to have.

Thompson Chain Topics provides references for the word contentment as: 'Pr 15:16; Lu 3:14; Php 4:11; 1Ti 6:6,8; Heb 13:5.'

Nave's Topical Bible provides references for the word contentment as: 'General scriptures concerning: Ps 16:6; 37:7,16; Pr 14:10,14; 15:13,15,30; 16:8; 17:1,22; 30:8; Ec 2:24; 3:12-13; 4:6; 5:12; 6:7-9; 8:15; 9:7-9; Lu 3:14; 1Co 7:17,20-21,24; Ga 5:26; Php 4:11-12; 1Ti 6:6-8; Heb 13:5. INSTANCES OF: Esau, in refusing Jacob's present: Ge 33:9. Barzillai, in refusing to go with David to Jerusalem: 2Sa 19:33-37. The Shunammite, in refusing to make a request of Elisha: 2Ki 4:13'

Torrey's Topical Textbook provides references for the word contentment as: 'With godliness is great gain: Ps 37:16; 1Ti 6:6. SAINTS SHOULD EXHIBIT: In their respective callings: 1Co 7:20. With appointed wages: Lu 3:14. With what things they have: Heb 13:5. With food and raiment: 1Ti 6:8. God's promises should lead to: Heb 13:5. The wicked want: Isa 5:8; Ec 5:10. Exemplified: Barzillai, 2Sa 19:33-37. Shunammite, 2Ki 4:13. David, Ps 16:6. Agur, Pr 30:8-9. Paul, Php 4:11-12.'

Please see the note for Philippians 1:21 about the word gain. Please see the note for Romans C10S28 about the word gainsaying. The functional definition, of the word gain, is: 'to get as profit or advantage'. Please note: some places talk about a spiritual gain but our current sentence is talking about material gain. We know this from the context. Our current sentence and the prior are the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'godliness. 1Ti 4:8; Ps 37:16; 84:11; Pr 3:13-18; 8:18-21; 15:16; 16:8; Mt 6:32-33; Lu 12:31-32; Ro 5:3-5; 8:28; 2Co 4:17-18; 5:1; Php 1:21; Heb 13:5 exp: 2Pe 1:6; 3:11.
contentment. 1Ti 6:8; Ex 2:21; Lu 3:14; Php 4:11-13
General references. exp: Ge 34:23; 43:2; De 32:47; Ps 37:16; Jer 35:9'.

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C6-S6 (Verse 7) Why the prior sentence is true.

For we brought nothing into this world,
and it is certain we can carry nothing out..

Our sentence starts with the word For and explains why godliness with contentment is great gain. Since it is certain we can carry nothing out, we must use godliness to Lay Up Treasure in Heaven before we leave this world. Otherwise, we will be 'homeless paupers in Heaven' and that will be for eternity. In addition, since we brought nothing into this world, we have no right to demand having things in this world. Therefore, the right response is contentment regardless of our circumstances.

This verse supports the doctrine which many people mentally agree to but which is hardly ever lived. That doctrine is expressed as: 'Wisdom is to give up what you can't keep in order to gain what you can't lose'. Since it is certain we can carry nothing out, we can 'can't keep' the riches of this world. In addition, Matthew 6:19-20 tells us: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:. Therefore, we 'can't lose' our treasures in Heaven. 'Wisdom is to give up the riches of this world in order to gain treasures in Heaven'.

Please see the note for 1:15 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Acts 5:9 about the words carry / carrying. The functional definition for these words is: 'To bear, convey, or transport. In general, it implies a moving from the speaker or the place present or near, to a place more distant, and so is opposed to bring and fetch, and it is often followed by from, away, off, out'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we brought. Job 1:21; Pr 27:24; Ec 5:15-16
certain. Ps 49:17; Lu 12:20-21; 16:22-23
General references. exp: Ge 34:23; 43:2; De 32:47; Ec 5:15'.

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C6-S7 (Verse 8) And having food and raiment let us be therewith content.

This is all that we are promised and If this is all that God provides then we are to be content and are to praise God for what we have. This sentence starts with the word And, which means it is added to the prior sentence. Please see the note above to understand what this sentence is added to.

Lots of people like to shout Amen and Praise God to the prior sentence, so long as this sentence is left off. But the lives of most saved people shows that they really say 'No Way!!' to this sentence, at least in their heart. However, people can not be Biblically right and honestly claim the prior sentence so long as they refuse this sentence which is added to the prior.

Please see the note for 2Corinthians 9:8-11 about the word food. That note has links to every place in the New Testament where We find this word. The functional definition is: 'In a general sense, whatever is eaten by animals for nourishment, and whatever supplies nutriment to plants'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for 1Timothy 6:6 which has links to everywhere that the Bible uses the words content / contentment along with the definition, links from other commentators and links to notes which deal with the opposite. The functional definition is: 'a resting or satisfaction of mind without disquiet; acquiescence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 28:20; 48:15; De 2:7; 8:3-4; Pr 27:23-27; 30:8-9; Ec 2:24-26; 3:12-13; Mt 6:11,25-33; Heb 13:5-6 exp: Ge 34:23; 43:2; De 32:47; Mt 6:19'.

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C6-S8 (Verse 9) The trap of covetousness.

But they that will be rich fall into temptation and a snare,
and into many foolish and hurtful lusts,
which drown men in destruction and perdition..

C6-S4 through C6-S7 were a sub-unit which deal with the doctrine and attitude that saved people are to have about the things of this world. Now this sentence, and the next, continue the same subject but change direction from instruction in spiritual doctrinal precepts to the application to of those precepts with a warning against the love of money. Following that is specific instruction to the man of God. After that is more of similar instructions and warnings. In addition, all of this follows the first three sentences which told employees (servants) how to deal with employers (masters) in order that the name of God and his doctrine be not blasphemed. Thus, we see several instructions and warnings about dealing with this world in different circumstances and all of the instructions and warnings are aimed at showing us how to apply the doctrine of God in a way which avoids blaspheme.

Please notice that this sentence says they that will be rich while C6-S14 says, them that are rich in this world. These are two different identifiers and while some people might be in both, there are definitely people in each group which are not in the other group. In fact, there are many poor people who are they that will be rich. This sentence deals with attitude and desire while C6-S14 deals with current fact.

Our next sentence starts with For, which means it is giving the reason why this sentence is true. The two sentences must be considered together. Therefore, the message of the prior sentences must also be considered as part of the context. The prior sentences talked about our attitude while earning money (as servants), then it talked about people who taught people to have a wrong attitude about how they dealt with their bosses, then it gave us the attitude that the lack of things of in this world is not something to be upset with but having rewards in eternity is to be our goal. Now, we are told that we will...fall into temptation and a snare, and other bad things, if we seek to be rich. In addition, our next sentence tells us that the love of money is the root of all evil. Therefore, we get the message that having the acquiring of money as a goal is a major way to receive destruction and perdition.

Our sentence is not divided by semicolons to show us that these are steps, according to punctuation. However, our sentence has four and which add phrases to the prior phrases. Thus, we see something similar to steps with the results, of the desire to be rich, given in an order of:

fall into temptation
fall into...a snare
fall into...many foolish and...lusts
fall into...many foolish...hurtful lusts

The end result is: which drown men in destruction and perdition. Of course, the destruction comes before the perdition.

While there is much that can be preached on this sentence, the remaining considerations of the interpretation is covered in the word definitions below.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. We find forms of the word rich occurring in 1Timothy, in: our current sentence and 6:17-19.

Please see the note for 3:6 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for 1Corinthians C10S6 about the word tempt. Please also see the note for Luke 4:12 about the phrase 'do not tempt GodPlease see the note for Galatians C4-S11 about the word temptation. The note for 1Corinthians has links to many places where God's people did tempt God. The note for Galatians has the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'Trial; a being put to the test'.

Please see the note for 1Timothy 3:7 about the word snare. The functional definition is: 'An instrument for catching animals, particularly fowls, by the leg. the baits that Satan uses are things that men like, and which may not always be moral evils in themselves, as riches, honour, etc., but which may end in the loss of the soul'. That note explains that more is involved with this word and that note also has the full definition from Webster's 1828 and links from other commentators.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: ' Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

Please see the notes for Romans C13S17; Galatians C5-S18; Jude 1:16 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy; as the lust of gain'. The note in Romans has the full definition from Webster's 1828 along with links from other commentators. Our current sentence is the only place in 1Timothy where We find this word.

We find forms of the word drown only in: Exodus 15:4; Song 8:7; Amos 8:8; Amos 9:5; Matthew 18:6; our current sentence; Hebrews 11:29. Easton's Bible Dictionary defines drown as: '(Ex 15:4; Am 8:8; Heb 11:29). Drowning was a mode of capital punishment in use among the Syrians, and was known to the Jews in the time of our Lord. to this he alludes in Mt 18:6 '.

We find the word destruction occurring 97 times in 95 verses of the Bible and, in the New Testament in: Matthew 7:13; Romans 3:16; Romans 9:22; 1Corinthians 5:5; 2Corinthians 10:8; 2Corinthians 13:10; Philippians 3:19; 1Thessalonians 5:3; 2Thessalonians 1:9; our current sentence; 2Peter 2:1; 2Peter 3:16. Webster's 1828 dictionary defines destruction as: 'the act of destroying; demolition; a pulling down; subversion; ruin, by whatever means; as the destruction of buildings, or of towns. Destruction consists in the annihilation of the form of anything; that form of parts which constitutes it what it is; as the destruction of grass or herbage by eating; of a forest, by cutting down the trees; or it denotes a total annihilation; as the destruction of a particular government; the destruction of happiness. 2. Death; murder; slaughter; massacre. There was a deadly destruction throughout all the city. 1 Sam. 5. 3. Ruin. Destruction and misery are in their ways. Rom. 3. 4. Eternal death. Broad is the way that leadeth to destruction. Matt. 7. 5. Cause of destruction; a consuming plague; a destroyer. The destruction that wasteth at noon-day. Ps. 91'. Easton's Bible Dictionary defines destruction as: 'Job 26:6,14 (Heb. abaddon) is sheol, the realm of the dead. '. Morrish Bible Dictionary defines destruction as: 'meaning, some being applied to loss or devastation experienced in this life, and others to future and eternal destruction. there is no thought in scripture of annihilation in any of the passages, and even in material things it is agreed that there is no such thing as annihilation. In some passages destruction is spoken of as a place or a state of existence, thus "Hell and destruction are before the Lord;" "Hell and destruction are never full." Pr 15:11; 27:20. 'Everlasting destruction' is 'everlasting punishment.' Compare Mt 25:46 with 2Th 1:9.' As seen here, these definitions concentrate on the destruction of the lost and don't provide much on the destruction of the saved but disobedient. In particular, our next sentence, which is connected to this sentence by context and connecting words, speaks of people who have erred from the faith. Therefore, this destruction is actually speaking about the destruction of saved people and not of the lost.

Thompson Chain Topics provides references for the word destruction as: 'Sudden: (The Sudden Overthrow of Sinners): Pr 6:15; 24:22; 29:1; Ec 9:12; Isa 30:13; 47:11; Jer 15:8; 1Th 5:3. Utter: (of the wicked: utter, threatened): Isa 34:2; Jer 25:9; Mal 4:1; Lu 3:9; 2Th 1:9; Re 18:21. Example of: (of the Wicked): Nu 21:3; De 2:34; 3:6; Jos 6:21; 8:26; 11:20; Lu 17:29.'

Please see the note for Philippians 1:27-28 about the word perdition. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'Entire loss or ruin; utter destruction; as the perdition of the Turkish fleet'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ge 13:10-13; Nu 22:17-19; Jos 7:11; 2Ki 5:20-27; Pr 15:27; 20:21; 21:6; 22:16; 28:20-22; Isa 5:8; Ho 12:7-8; Am 8:4-6; Zec 11:5; Mt 13:22; 19:22; 26:15; Jas 5:1-4; 2Pe 2:15-16; Jude 1:11
snare. 1Ti 3:7; De 7:25; Ps 11:6; Pr 1:17-19; Lu 21:35; 2Ti 2:26 exp: Ps 91:3.
many. Mr 4:19; Eph 4:22; 1Jo 2:15-17
which. 1Ti 1:9; Nu 31:8; Jos 7:24-26; Mt 27:3-5; Ac 5:4-5; 8:20; 2Pe 2:3
General references. exp: Ge 13:6; 34:23; Nu 22:19; De 5:21; Job 27:8; Pr 1:13; Mt 6:19; Mr 4:7'.

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C6-S9 (Verse 10) The love of money.

Equivalent Section: True saying.

For the love of money is the root of all evil:.

Equivalent Section: Result of ignoring this saying.

which while some coveted after,
they have erred from the faith,
and pierced themselves through with many sorrows..

C6-S4 through C6-S7 were a sub-unit which deal with the doctrine and attitude that saved people are to have about the things of this world. Now this sentence, and the prior, continue the same subject but change direction from instruction in spiritual doctrinal precepts to the application to of those precepts with a warning against the love of money. Following that is specific instruction to the man of God. After that is more of similar instructions and warnings. In addition, all of this follows the first three sentences which told employees (servants) how to deal with employers (masters) in order that the name of God and his doctrine be not blasphemed. Thus, we see several instructions and warnings about dealing with this world in different circumstances and all of the instructions and warnings are aimed at showing us how to apply the doctrine of God in a way which avoids blaspheme.

Our sentence starts with the word For and tells us why the prior sentence is true. Please see the note above for the contextual requirements of these two sentences.

Our Prior sentence warned us about destruction and this sentence makes it clear that this destruction is applied to saved people. Thus, we see that saved people can have evil control their attitudes and actions and, when they do, they receive destruction. We also see that the love of money can also cause saved people to covet. Ephesians 5:5 and Colossians 3:5 tell us that covetousness...is idolatry:. We also see that the love of money can also cause saved people to err from the faith. Finally, we see that the love of money can also cause saved people to have many sorrows.

In addition, to what the love of money does we also see that other forms of evil can also cause the same type of destruction as is described in our Second Equivalent Section. For example, many people have seen evil lust produce the same types of destruction.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the notes for Mark 6:7-9 and John 6:7 about the word money. The Morrish Bible Dictionary defines this word as: 'Mention is made of money as early as Ge 17:12-13, where persons are said to be 'bought with money;' and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. the names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together. On the return of the Jews, B.C. 536, Persian money was used by them. this would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used'.

Please see the note for Romans C11S22 about the word root. The functional definition is: 'used symbolically for Christ'. That note has links to every place in the New Testament where We find this word. Our current sentence is the only place in 1Timothy where We find this word. Thompson Chain Topics provides links for Roots of Evil as: 'Isa 5:24; Mal 4:1; Mt 3:10; Jude 1:12'. Webster's 1828 dictionary defines root as: 'A root is a shoot, and only a different application of rod, L. radius. 1. that part of a plant which enters and fixes itself in the earth, and serves to support the plant in an erect position, while by means of its fibrils it imbibes nutriment for the stem, branches and fruit. 2. the part of anything that resembles the roots of a plant in manner of growth; as the roots of a cancer, of teeth, etc. 3. the bottom or lower part of anything. Deep to the roots of hell - Burnet uses root of a mountain, but we now say base, foot or bottom. See Job 28:9. 4. A plant whose root is esculent or the most useful part; as beets, carrots, etc. 5. the original or cause of anything. The love of money is the root of all evil. 1Tim. 6. 6. the first ancestor. They were the roots out of which sprung two distinct people - 7. In arithmetic and algebra, the root of any quantity is such a quantity as, when multiplied into itself a certain number of times, will exactly produce that quantity. thus, 2 is a root of 4, because when multiplied into itself, it exactly produces 4. 8. means of growth. "He hath no root in himself;" that is, no soil in which grace can grow and flourish. Matt. 13. 9. In music, the fundamental note of any chord. Root of bitterness, in Scripture, any error, sin or evil that produces discord or immorality. Totake root, to become planted or fixed; or to be established; to increase and spread. Totake deep root, to be firmly planted or established; to be deeply impressed'.

We find forms of the word evil occurring 707 verses of the Bible, 259 times in 231 verses of the New Testament, and in 2Corinthians, in: our current sentence and 6:4. Please see the note for Romans 7:19 about the word evil. Please see the note for Romans C1S16 about the phrase inventors of evil thing. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Philippians 3:2 about the phrase evil workers. The functional definition of evil is: 'to be unjust or injurious, to defraud'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: ' A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'.

We find forms of the word pierce in: Numbers 24:8; Judges 5:26; 2Kings 18:21; Job 30:17; Job 40:24; Psalms 22:16; Proverbs 12:18; Isaiah 27:1; Isaiah 36:6; Zechariah 12:10; Luke 2:35; John 19:34; John 19:37; 1Timothy 6:10; Hebrews 4:12; Revelation 1:7. Webster's 1828 defines this word as: 'v.t. pers. 1. to thrust into with a pointed instrument; as, to pierce the body with a sword or spear; to pierce the side with a thorn. 2. to penetrate; to enter; to force a way into; as, a column of troops pierced the main body of the enemy; a shot pierced the ship. 3. to penetrate the heart deeply; to touch the passions; to excite or affect the passions. 1 Tim.6. 4. to dive or penetrate into, as a secret or purpose.
PIERCE, v.i. pers. to enter; as a pointed instrument. 1. to penetrate; to force a way into or through anything. the shot pierced through the side of the ship. Her tears will pierce into a marble heart. 2. to enter; to dive or penetrate, as into a secret. She would not pierce further into his meaning than himself should declare. 3. to affect deeply'.

Please see the note for Philippians 2:27 about the word sorrow. The functional definition is: 'uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the love. Ge 34:23-24; 38:16; Ex 23:7-8; De 16:19; 23:4-5,18; Jg 17:10-11; 18:19-20,29-31; 2Sa 4:10-11; Pr 1:19; Isa 1:23; 56:11; Jer 5:27,28; Eze 13:19; 16:33; 22:12; Mic 3:11; 7:3-4; Mal 1:10; Mt 23:14; Ac 1:16-19; Tit 1:11; Re 18:13
coveted. 1Ti 6:21; 2Ti 4:10; Jude 1:11; Re 2:14-15
erred. or, been seduced.
and pierced. Ge 29:14,26,31-35; 2Ki 5:27; Ps 32:10; Pr 1:31; 2Pe 2:7-8
General references. exp: Ge 34:23; Nu 22:19; De 5:21; Job 27:8; 31:24; Pr 1:13; Mt 6:19; Mr 4:7'.

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C6-S10 (Verse 11) General instructions to the man of God.

First Step: What the man of God is to flee.

But thou,
O man of God,
flee these things;.

Second Step: What the man of God is to follow.

and follow after righteousness,
godliness,
faith,
love,
patience,
meekness..

Our sentence starts with the word But, which means that it is continuing the same subject while going in a different direction. In fact, it goes in the opposite direction since it says to flee these things. In addition, this new direction continues through C6-S13, which says Amen and doubles what was said. That means this is doctrine which is to be obeyed by everyone who wants God to consider them to be a person of God. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Once more we see a two Step process with the First Step telling us to remove wrong (flee) from our life before we add in God's gifts (and follow after). The these things includes all that has already been mentioned within our chapter from the start which are things which the Godly are warned against. These include: avoiding blaspheme, not despising masters, avoiding erroneous doctrine and those who teach it, pride, doting, questions and strifes of words, envy, strife, railings, evil surmisings, perverse disputings, men of corrupt minds, men who are destitute of the truth, supposing that gain is godliness, the will be rich, foolish and hurtful lusts, evil, covetousness, and other things which can be seen in this chapter.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

Please see the note for Romans C14S25 about the phrase follow after. The functional definition is: 'To go after or behind'. Please also see the note for 1Corinthians C4S16 about the word follow. The things which we are to follow after are dealt with in the word studies below.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. We find forms of the word righteousness occurring in 1Timothy, only in: our current sentence and 1:8-11. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. The functional definition is: 'Doing the right thing the right way and at the right time with all defined by God'.

Please see the note for Romans C5S2 and Colossians C1S3 about the word patience. The note for Romans provides links to every verse which uses the word patience along with a small note on each verse. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Galatians C6S1 about the word meek. That note has links to every place in the Bible where We find this word along with a note on the usage within each verse. That note also has definitions from a couple of different places and links from other commentators. The functional definition is: 'Strength under control of God's Holy Spirit'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. 2Ti 2:22
O man. 1Ti 6:20; De 33:1; 1Sa 2:27; 9:6; 1Ki 13:1,26; 17:18,24; 20:28; 2Ki 1:9,13; 5:20; 23:17; 1Ch 23:14; 2Ch 8:14; Ne 12:24,36; Jer 35:4; 2Ti 3:17
flee. 1Co 6:18; 10:14; 2Ti 2:22
and. 1Ti 5:10; De 16:20; Ps 34:14; 38:20; Isa 51:1; Ro 14:19; 1Co 14:1; 2Ti 2:22; Heb 12:14; 1Pe 3:11
righteousness. 1Ti 4:12; Ga 5:22-23; Php 4:8-9; Tit 2:11-12; 2Pe 1:5-7 exp: Eph 5:9'.

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C6-S11 (Verse 12) What the man of God is to concentrate on doing.

Fight the good fight of faith,
lay hold on eternal life,
whereunto thou art also called,
and hast professed a good profession before many witnesses..

While this sentence and the next do not have connecting words, the context makes it clear that C6-S10 through C6-S13 are a single unit of instruction to the man of God which includes a charge. (Please see the Message called A Pastor's Charge for details on how this word is used within 1Timothy.)

Once more we find a sentence which makes good preaching but which is easy to understand once we know God's definitions of these words. The main objection that people would have to this sentence is an evil attempt at denying the clear and plain command that is here. For example, many people want to claim that they have faith, but they are not willing to live (hast professed) a good profession before many witnesses. However, if someone has been saved for some time and there are not many witnesses of their good profession, then their life proves that they are not doing the acts of true Biblical faith.

Please see the note for 2Corinthians 7:5 about the word fight. Webster's 1828 dictionary defines this word is: 'Contending in battle; striving for victory or conquest. 2. a. Qualified for war; fit for battle. A host of fighting men. 2Chron. 26. 3. Occupied in war; being the scene of war; as a fighting field.
FIGHTING, n. Contention; strife; quarrel. Without were fightings, within were fears. 2Cor. 7'.

Please see the note for 1:18-20 about the word hold. The functional definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'.

Please see the note for 1:17 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the word everlasting in our current sentence and 6:13-16. In addition, to this sentence, we find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. As the Bible teaches, and as all can readily observe, there are many forms of life such as plant, animal, human, etc. Within the Bible we see all other forms of life used to teach us about spiritual life. Those people who do not receive the second life will receive the second death, according to the Bible.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. This word is used, in this book, in: 1Timothy 6:12 and in 1Timothy 6:20. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for Hebrews 3:1 about the word profession. The functional definition is: 'Open declaration; public avowal or acknowledgment of one's sentiments or belief which also often includes the business which one professes to understand and to follow for subsistence'.

Please see the note for 5:19 about the word witnesses. The functional definition is: 'someone who is qualified to give testimony in court'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Fight. 1Ti 1:18; Zec 10:5; 1Co 9:25-26; 2Co 6:7; 10:3-5; Eph 6:10-18; 1Th 5:8-9; 2Ti 4:7
lay. 1Ti 6:19; Ps 63:8; Pr 3:18; Song 3:4; Php 3:12-14; Heb 3:14; 6:18; 1Jo 2:25; Re 3:3
whereunto. Ro 8:28-30; 9:23-24; Col 3:15; 1Th 2:12; 2Th 2:14; 2Ti 1:9; 1Pe 3:9; 5:10
hast. 1Ti 6:13; De 26:3,17-19; Isa 44:5; Lu 12:8-9; Ro 10:9-10; Heb 13:23
General references. exp: 1Jo 2:25'.

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C6-S12 (Verse 13-16) Why the pastor must do right.

Equivalent Section: Paul's charge to the pastor.

First Step: God the Father and Christ Jesus witness this charge to the pastor.

I give thee charge in the sight of God,
who quickeneth all things,
and before Christ Jesus,
who before Pontius Pilate witnessed a good confession;.

Second Step: What the pastor is charged to do.

That thou keep this commandment without spot,
unrebukeable,
until the appearing of our Lord Jesus Christ :.

Equivalent Section: Testimony of Christ Jesus related to this charge.

First Step: Her will be proven to be above all.

Which in his times he shall shew,
who is the blessed and only Potentate,
the King of kings,
and Lord of lords;.

Second Step: He will prove to keep His position for ever

Who only hath immortality,
dwelling in the light which no man can approach unto;.

Third Step: He will prove to be the only being Who can do His job.

whom no man hath seen,
nor can see:.

Equivalent Section: What God is due for what He did and what He will do.

to whom be honour and power everlasting..

Please also see the Message called King of Kings for the application of these verses in the life of the believer.

While this sentence and the prior do not have connecting words, the context makes it clear that C6-S10 through C6-S13 are a single unit of instruction to the man of God which are based upon what has already been said within this chapter and is the basis of the charge, which is in the next sentence. (Please see the Message called A Pastor's Charge for details on how this word is used within 1Timothy.)

Our sentence has three Equivalent Sections which tell us the same thing but say it different ways. In our First Equivalent Section we see the charge to the pastor. This charge gives the pastor certain rights and responsibilities but also lets him know that he will face personal judgment for how well he personally fulfills this charge. In our Second Equivalent Section we see the description of our Lord Jesus Christ and that description lets us know His legal rights to give this charge to the pastor and His legal right to judge the pastor for how well the pastor fulfills this charge. In our third Equivalent Section we see the results that the pastor is to produce with his charge. The pastor is to get people to give honour and power everlasting to our Lord Jesus Christ.

Within our sentence we see four titles for the Son of God with the last two titles being joined together. Thus, we have three different notes for this sentence within the Lord Jesus Christ Study. Each note deals with a different title and explains the deliberate difference that God used Paul to write.

Within our First Equivalent Section we see two Steps which tell us this charge which is given to the pastor. In the First Step the pastor is charged to follow the example of Christ Jesus. As mentioned in the note for this Step within the Lord Jesus Christ Study, the Son of God shows the mature saved person how to face difficult circumstances, even when those circumstances include a beating like the Son of God received and a death on the cross. Thus, the pastor is warned that there is no excuse for failure to keep this charge.

In the Second Step the pastor is told how to keep this charge and how long to keep it.

The further details of these two Steps are covered in the word studies presented below and in the notes in other Studies which are available be following the links provided.

Within our Second Equivalent Section we see two Steps which tell us about the Son of God and the roles involved in this charge. Most of the First Step is covered within the note for this Step within the Lord Jesus Christ Study. What is not covered there is the fact that the word Potentate only occurs here within the Bible. Webster's 1828 dictionary defines it as: 'A person who possesses great power or sway; a prince; a sovereign; an emperor, king or monarch.' Morrish Bible Dictionary defines it as: 'powerful one.' Jehovah is the only Potentate. 1Ti 6:15. the word occurs also in Lu 1:52: Jehovah "hath put down 'the mighty' from their thrones." And in Ac 8:27, the eunuch was a man 'of great authority': they at times had more power than the kings.' Basically, our Step says that our Lord Jesus Christ will prove that He is the most powerful being that exists. In addition, the note for this Step within the Lord Jesus Christ Study explains how the other titles (the King of kings, and Lord of lords) tell us that this will happen when He returns to rule and reign for 1,000-yearss. While we do not currently see this, we are to act by faith and worship Him now by obeying the third Equivalent Section. Please also see the Section called Minor Titles of the Son of God in the Study called Significant Gospel Events about this title.

Our Second Step, of our Second Equivalent Section, tells us about what He is currently doing. We read that He only hath immortality, dwelling in the light which no man can approach unto. The only emphasizes His uniqueness. The hath immortality is dealing with His death and resurrection which He did without God using another man to raise Him from the dead. Because He is God and personally has (hath) immortality, death could not hold Him. Finally, our last phrase of: dwelling in the light which no man can approach unto reminds us that He is currently in Heaven.

Our third Equivalent Section tells us how we are to worship Him based upon the truths found within the other Equivalent Sections. Thus, part of a pastor's charge is to lead God's people in worship as they obey the command to give Him honour and power everlasting. The word everlasting lets us know that He will never lose His honour and power. We are to recognize His honour and power and we are to tell others of His honour and power so that they can be saved by Him and have Him free them from sin through an ongoing personal relationship with Him.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The Roman Governor who represented all Gentiles in the trial and condemnation of the Son of God'.

Please see the note for 5:19 about the word witnesses. The functional definition is: 'someone who is qualified to give testimony in court'.

We find forms of the word confession in: Josua 7:19; 2Chronicles 30:22; Ezra 10:11; Daniel 9:4; Romans 10:10; 1Timothy 6:13. The Morrish Bible Dictionary defines this word as: 'There are two applications of this word, one of which is apt to be overlooked. the one is the confession of sin. this was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. It is beautiful to see how Ezra, Nehemiah, and Daniel confessed the sins of the people as if they had been their own. Ezr 9; 10:1; Ne 1:6; 9:2-3; Da 9:4-20. When John the Baptist was fulfilling his mission, the people 'confessed' their sins, and were baptised, Mt 3:5-6; and of the Christian it is said, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1Jo 1:9: cf. Ps 32:5. We are exhorted to confess our faults one to another. Jas 5:16. The other application of the term is confessing the Lord Jesus. the Jewish rulers agreed that if any one 'confessed' that Jesus was the Christ he should be excommunicated. Joh 9:22. On the other hand, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved..... Confession is made unto salvation." this is PROFESSION, as indeed the same word. "Let us hold fast our profession of our faith." Heb 4:14; 10:23. The Lord Jesus before Pontius Pilate witnessed a good confession: He confessed that He was king of the Jews. Timothy is reminded that he professed a good profession. 1Ti 6:12-13. Every tongue will have to confess that Jesus Christ is Lord to the glory of God the Father. Php 2:11. What grace for the believer to be able from the heart to confess Him now! to Him be the glory for evermore!'.

Please also see the note for 2John C1S7 about the word confess. The functional definition. for the word confession, is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

Nave's Topical Bible provides references for the word confession as: 'OF CHRIST: Mt 3:11; 7:21-23; 10:32-33; Lu 12:8; Joh 1:15-18; 9:22-38; 12:42-43; Ac 8:35-37; 18:5; 19:4-5; Ro 10:9-11; 1Co 12:3; 1Jo 1:6; 2:4; 4:2-3,15'.

Thompson Chain Topics provides references for the word confession as: 'Confessing Christ: the Duty of: Mt 10:32; Lu 12:8; Ro 10:9; Php 2:11; 1Jo 2:23; 4:15. See Witnessing to the Truth: Seven Remarkable Confessions of Faith in Christ: Peter: Mt 16:16. Nathanael: Joh 1:49. The Woman of Samaria: Joh 4:29. Peter's Second Confession: Joh 6:69. Martha: Joh 11:27. Thomas: Joh 20:28. The Ethiopian Eunuch: Ac 8:37.'.

Torrey's Topical Textbook provides references for the word confession as: 'Confessing Christ Influences of the Holy Spirit necessary to: 1Co 12:3; 1Jo 4:2. A test of being saints: 1Jo 2:23; 4:2-3. An evidence of union with God: 1Jo 4:15. Necessary to salvation: Ro 10:9-10. Ensures His confessing us: Mt 10:32. The fear of man prevents: Joh 7:13; 12:42-43. Persecution should not prevent us from: Mr 8:35; 2Ti 2:12. Must be connected with faith: Ro 10:9. Consequences of not: Mt 10:33. Exemplified: Nathanael, Joh 1:49. Peter, Joh 6:68-69. Man born blind, Joh 9:25,33. Martha, Joh 11:27. Peter and John, Ac 4:7-12. Apostles, Ac 5:29-32,42. Stephen, Ac 7:52,59. Paul, Ac 9:29. Timothy, 1Ti 6:12. John, Re 1:9. Church in Pergamos, Re 2:13. Martyrs, Re 20:4'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for James 1:27 about the word spot. It has links to every place in the Bible where we find any form of this word. Most of those verses are part of the Mosaic Law dealing with leprosy. All of the New Testament references are symbolic of spiritual leprosy.

Please see the note for Titus 2:15 about the word rebuke. The functional definition is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'. The preacher is to keep this commandment without spot so that no one, not even God, can rebuke him over his keeping this commandment. We find forms of the word rebuke occurring 82 times in 80 verses of the Bible with 33 of them occurring in the New Testament and, in 1Timothy, in: our current sentence; 5:20 and 6:14.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. We find forms of the word bless only in our current sentence and 1:11.

Please see above, within this note, about the word Potentate. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is blessed and only Potentate.

Please see the note for Romans C2S5 about the word immortality. The functional definition is: 'The quality of never ceasing to live or exist; exemption from death and annihilation; life destined to endure without end; as the immortality of the human soul'. Please also see the note for 1Corinthians C15S48 about the word mortal.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Habitation; place of residence; abode'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the notes for Light and Darkness in 1John and Romans C13S15 about the phrase light and darkness. Please see the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. The note in Romans has a lot of discussion about the Biblical usage of this word and the note in 2Corinthians has the full definition from Easton's Bible Dictionary. The functional definition is: 'the offspring of the divine command'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Luke 12:33 about the word approach. The functional definition for this word is: 'To come or go near, in place; to draw near; to advance nearer'.

Please see the note for Romans C13S2 about the word power. It has a good sized discussion of this word, definitions from 2 dictionaries and links from other commentators. The definition from the International Standard Bible Encyclopedia is: 'This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." the principal words for "power" in the New Testament are dynamism, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch 29:11; Job 26:14; Ps 66:7; 145:11; Re 7:12, etc.). On this attribute of power of God, see OMNIPOTENCE. the supreme manifestation of the power, as of the wisdom and love of God, is in redemption (1Co 1:18,24). the preaching of the gospel is accompanied by the power of the Holy Spirit (1Co 2:4; 1Th 1:5, etc.). Miracles, as "mighty works," are denoted by the term "powers" (so Mt 11:21,23 the Revised Version margin, etc.). the end of all time's developments is that God takes to Him His great power and reigns (Re 11:17)'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the word everlasting in our current sentence and 1:16. In addition, to this sentence, we find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'give. 1Ti 5:21
who quickeneth. De 32:39; 1Sa 2:6; Joh 5:21,26; 14:25-26,6; Ac 17:25; Re 21:6; 22:1 exp: Ro 4:17.
who before. Mt 27:11; Joh 18:36-37; 19:11; Re 1:5; 3:14
confession. or, profession.
General references. exp: Ex 6:13; Mr 15:2.
keep. 1Ti 6:20; 4:11-16; 1Ch 28:9-10,20; Col 4:17
without. Song 4:7; Eph 5:27; Heb 9:14; 1Pe 1:19; 2Pe 3:14
unrebukeable. Php 2:15; Col 1:22; Jude 1:24
until. 1Co 1:8; Php 1:6,10; 1Th 3:13; 5:23; 2Th 2:1; 2Ti 4:1; Tit 2:13; Heb 9:28; 1Pe 1:7; 1Jo 3:2; Re 1:7
who. 1Ti 1:11,17; Ps 47:2; 83:18; Jer 10:10; 46:18; Da 2:44-47; 4:34; Mt 6:13
the King. Ezr 7:12; Pr 8:15; Re 17:14; 19:16 exp: 1Ti 1:17'.

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C6-S13 (Verse 16) Amen.

This word is used to double what was just been said and make it the basis of doctrine which is to be accepted by all saved people. C6-S10 through C6-S13 are a single unit of instruction to the man of God which includes a charge. (Please see the Message called A Pastor's Charge for details on how this word is used within 1Timothy.)

This word is used when the Bible writer wants to provide a second agreement to what was just said and let the reader know that what was just said is doctrine to be accepted by all believers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'only. 1Ti 1:17; Ex 3:14; De 32:40; Ps 90:2; Isa 57:15; Joh 8:58; Heb 13:8; Re 1:8,17-18exp: Jude 1:4.
dwelling. Ps 104:2; Hab 3:4; 1Jo 1:5; Re 1:16-17; 21:3; 22:5
whom. Ex 33:20; Joh 1:18; 6:46; 14:9; Col 1:15
to whom. 1Ti 1:17; Ro 16:25-27; Eph 3:21; Php 4:20; Jude 1:25; Re 1:6; 4:11; 7:12 exp: Ro 11:36; 2Ti 4:18; Heb 13:21; 1Pe 4:11.
General references. exp: Ex 33:18; Job 23:8; 26:9; Ps 33:14; Ec 7:24'.

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C6-S14 (Verse 17-19) Final charge to the rich.

First Step: Get the right attitude.

Charge them that are rich in this world,
that they be not highminded,
nor trust in uncertain riches,
but in the living God,
who giveth us richly all things to enjoy;.

Second Step: Do right.

That they do good,
that they be rich in good works,
ready to distribute,
willing to communicate;.

Third Step: Receive the reward.

Laying up in store for themselves a good foundation against the time to come,
that they may lay hold on eternal life..

After dealing with others in the church, and how they are to act, Paul deals with them that are rich in this world. Within our sentence we see three Steps which tell them that are rich in this world the right attitude to have, how they are to act and the reward which they can expect to receive if they keep the right attitudes and actions. Because a right attitude is required before a right action, and both are required before we receive the reward, we see the order of these Steps is important. Again, with the opening word being charge, we see a requirement to remind them that are rich in this world that they will face judgment by God for how they handle their riches. Yes, God did give those riches to them and they can handle those riches. however they want. However, that right does not remove future judgment by God and our sentence tells us that the pastor is to remind them who are rich in this world of that future judgment.

I believe that it is important that the reader understand that, at the time of this writing, I have lived in a third-world country for two years and live like a middle-class person within this culture. Forthese two years I have given over 100% of my regular income to the work of the Lord. I live what I find within the Bible and what I tell others to do.

Our First Step tells us the right attitude to have towards our riches in this world. The first attitude is to be not highminded. That is: avoid error which will keep us from using riches in this world the way that God intended us to use them.

While there are many lost who are rich in this world, there are also many saved who are rich in this world. The problem is that they often have their eyes on others in their social group instead of having their eyes on the other saved. While they look at others who are rich in this world, they can feel that they are poor compared to those others and concentrate upon becoming their social equals. Thus, they become highminded ('to mind high society: to be haughty and have pride and arrogance'). Instead of keeping their eyes on people they think are their social equals, saved people are instructed to keep their eyes on others in the church and realize that they are rich in this world and have a God-given responsibility to obey the rest of this sentence. We find the word highminded only in our current sentence; Romans 11:20 and 2Timothy 3:4.

Next we are told nor trust in uncertain riches. (nor is 'not or'.) Even if we are not highminded, we can still trust in uncertain riches. Our sentence says don't do that. We hear lots of 'rags to riches' stories but there are at least as many, if less popular, 'riches to rags' stories. Our sentence tells us a fact when it says that riches are uncertain.

Our next phrase starts with the word but and continues the prior phrase while going in a different direction. Thus, we have the typical Biblical action of repentance within our two phrases which tell us to turn from error and turn to trust...in the living God. Please notice the qualifier of living. That means that, just like us, God may (seem to) change His mind when circumstances change. Thus, God may say no to a request at one time and say yes to the same at another time and the change in circumstances may be something that we are not aware of. Thus, them that are rich in this world are to trust God, God's character and God's love for them and His reliability in all of the circumstances of life and not rely upon uncertain riches to handle the problems of tomorrow. Instead of 'saving for the future' we are told: So is he that layeth up treasure for himself, and is not rich toward God...But rather seek ye the kingdom of God; and all these things shall be added unto you...For where your treasure is, there will your heart be also. (Luke 12:16-34).

I already said that I give over 100% of my regular income to God's work. This is because I'm not relying on 'my savings and retirement' to meet my needs in this life but am trusting...in the living God to take care of all of my needs so long as I am in this life. I am 'spending up my savings and retirement' to help the work of God and to build His kingdom while I am alive. God willing, there will be nothing left for some government or hospital to steal and use in a sinful way. I don't want to face God at me judgment had have Him say to me: 'I (God) gave you those riches and made you personally responsible for their use. You left them for someone else who used them to fund sinful activities. Look at the results of the sin which you funded with the riches that I (God) made you responsible for.'

Our last phrase, in our First Step ('Get the right attitude'), is: who (God) giveth us richly all things to enjoy. Luke 16:10-12 says, He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? When our phrase says who (God) giveth us richly, we are reminded that the riches in this world are not ours but are God's . He gave them to us to enjoy. But there is no joy in saving money but in the use of those riches. Further, the greatest true joy is in using those riches. Tohelp Godly people serve God and the kingdom of God.

Two sentences prior, as part of the context leading up to this sentence, we were told that the Son of God is the King of kings, and Lord of lords. In the note for that phrase We find a discussion, and links, to every place in the Bible where we find the kingdom of God and the kingdom of Heaven. The distinction between the two was also given. In particular, we saw that we are to have the kingdom of God here in this life because it is righteousness, and peace, and joy in the Holy Ghost (Romans 14:17). However, people who trust in uncertain riches do not have these things while those people who trust...in the living God do have these things. Thus, we see that those people to whom God giveth us richly all things to enjoy actually enjoy those things only if they trust...in the living God. With this we see that our phrases within our First Step are given in the order that we are to obey them if we want to enjoy...all things.

So, having discovered, in our First Step, that our attitude, about riches in this world, determines if we enjoy them or not, we now see, in our Second Step, that we must 'Do right' with those riches in order to actually enjoy them. That is: our attitude must be backed by action (James 2) before God rewards us with true joy. With that in mind, we see that God uses Paul to tell us specific actions to take, if we are rich in this world.

The first action is That they do good. We have seen repeatedly, on this site, that anything which the Bible calls good 'comes from God'. Thus, our first action is to do the things which God says to do. The assumed part of this command is that them that are rich in this world are to use their riches in order to accomplish the things which God says to do.

Our second action is: be rich in good works. Our second phrase starts with the word that, which means it is the result of the first phrase. Thus, we see that it is not enough to do good, but them that are rich in this world are to do so much good that (they become) rich in good works. Some of how we are to do this is covered in the Message called Treasure in Heaven.

Our third action is: ready to distribute. Please pay special attention to the word ready. I have personally found that there were times that I was ready and God said 'NO'. This has happened mainly since I moved to the mission field and I have found that when God said 'NO', He was waiting for another person to meet the need so that he could bless them. I already had so many blessings from God that I didn't need more, at that time, but the other person needed the blessing more than I did. Further, God wanted to strengthen their faith, which is only done by our exercising our faith. Thus, we see that ready to distribute means that we are completely prepared to distribute the riches in this world that God gave us but only hesitate long enough to verify with God that our doing so is within His will.

Our fourth action is: willing to communicate. As noted in the word definitions below, the word communicate has a functional definition of: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'. One part of being highminded is giving to people who have less while refusing to treat them as equals by communicating with them. The highminded might talk to those who have less but they do it while 'looking down their nose at the other'. Our fourth action tells us 'Don't be a snob'. them that are rich in this world are to treat the materially less fortunate as equals in all of their communications.

Having looked at the two first Steps, we can now look at the rewards promised, in the third Step, to those saved people who obey the first two Steps. Our third Step has two phrases with the first phrase telling the direct results of obeying the first two Steps and the second phrase telling the indirect results. Our second phrase starts with the word that, which means it is the result of doing the first phrase. Thus, the second phrase is an indirect result.

We've already mentioned the Message called Treasure in Heaven. We also already mentioned Luke 12, which also deals with the subject of our third Step. In addition, the Message called Godly Actions: three Action Verbs for Money, which is within the Subject called Godly Financial Principles, also deals with this subject. All of these, and more, tell us to do our first phrase, which is Laying up in store for themselves a good foundation against the time to come. The time to come is when we are in Heaven for eternity and can no longer do work to Laying up in store (John 9:4). The good foundation is the basis of what we will have for eternity. As pointed out in all of the Studies already mentioned in this paragraph, what we have for eternity is proportional to how much we do for the kingdom of God while we are in this life. Thus, by doing the first two Steps, we are doing work for the kingdom of God with the result of Laying up in store for (ourselves) a good foundation against the time to come.

We see forms of the phrase lay up in: Genesis 41:35; Exodus 16:23; Deuteronomy 11:18; Job 21:19; Job 22:22; Job 22:24; Psalms 33:7; Proverbs 2:7; Proverbs 7:1; Proverbs 10:14; Proverbs 26:24; Matthew 6:20; Luke 12:21; 2Corinthians 12:14 and our current sentence.

Having dealt with all else, except the word definitions, we come to our last phrase of: that they may lay hold on eternal life. We already mentioned that this phrase starts with the word that to let us know it us the result of the prior phrase. Within this phrase we see the smaller phrase of lay hold. A simple definition could be 'secure' with the idea that we will 'secure' our position in eternal life. As taught many places in this site, God structures His people in a hierarchy of positions, power and riches in eternity. Simply put, the more we do of the first phrase the higher our position, power and riches will be in eternity.

We see forms of the phrase lay hold in: Deuteronomy 21:19; Deuteronomy 22:28; 1Kings 13:4; Proverbs 3:18; Ecclesiastes 2:3; Isaiah 5:29; Isaiah 56:2; Jeremiah 6:23; Zechariah 14:13; Matthew 12:11; Mark 3:21; Mark 12:12; 1Timothy 6:12; our current sentence and Hebrews 6:18.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ''. Our current sentence is the only place in 1Timothy where we find the word highminded. 6:5 is the only place in 1Timothy where we find the word mind.

We find forms of the word enjoy in: Leviticus 26:34; Leviticus 26:43; Numbers 36:8; Deuteronomy 28:41; Joshua 1:15; Ecclesiastes 2:1; Ecclesiastes 2:24; Ecclesiastes 3:13; Ecclesiastes 5:18; Isaiah 65:22; Acts 24:2; 1Timothy 6:17; Hebrews 11:25. Webster's 1828 defines this word as: 'v.t. 1. to feel or perceive with pleasure; to take pleasure or satisfaction in the possession or experience of. We enjoy the dainties of a feast,the conversation of friends, and our own meditations. I could enjoy the pangs of death, And smile in agony. 2. to possess with satisfaction; to take pleasure or delight in the possession of. Thou shalt beget sons, but thou shalt not enjoy them. Deut.28. 3. to have, possess and use with satisfaction; to have,hold or occupy, as a good or profitable thing, or as something desirable. We enjoy a free constitution and inestimable privileges. That the children of Israel may enjoy every man the inheritance of his fathers. Num.36. The land shall enjoy her sabbaths. Lev.26. Toenjoy one's self, is to feel pleasure or satisfaction in one's own mind, or to relish the pleasures in which one partakes; to be happy.
ENJOY', v.i. to live in happiness. Unusual'. Please also see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.

Please see the note for Romans C12S8 about the word distribute. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'To divide among two or more; to deal; to give or bestow in parts or portions'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Galatians C2-S2 about the word communicate. That note has links to every place in the Bible where We find this word along with the full definition from King James Bible Companion. The functional definition is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'. Our current sentence is the only place in 1Timothy where We find this word.

Please see above, within this note, about the phrase lay up.

Please see the note for 1Corinthians C3S12 about the word foundation. That note has links to every place in the New Testament where we see this word, a discussion of the Biblical usage and related words, links from other commentators and the full definition from Webster's 1828 . The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'. Our current sentence is the only place in 1Timothy where We find this word.

Please see above, within this note, about the phrase lay hold.

Please see the note for 1:18-20 about the word hold. The functional definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'.

Please see the note for 1:17 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Charge. 1Ti 6:13; 1:3; 5:21
rich. Ge 13:2; Job 1:1-3; Mt 19:23; 27:57; Lu 19:2,9-10 exp: Pr 10:15; 28:11.
that they. De 6:10-12; 8:17; 33:15; 2Ch 26:16; 32:25-26; Ps 10:3-4; 73:5-9; Pr 30:9; Jer 2:31; Eze 16:49-50,56; Da 4:30; 5:19-23; Ho 13:6; Hab 1:15-16; Ro 11:20; Jas 1:9-10; Re 18:6-7
trust. Job 31:24-25; Ps 52:7; 62:10; Pr 11:28; Jer 9:23-24; Mr 10:24; Lu 12:15-21; Eph 5:5 exp: Ps 49:6.
uncertain riches. Gr. the uncertainty of riches. Pr 23:5; 27:24; Ec 5:13-14
but. Ps 62:8; 84:11-12; 118:8-9; Jer 17:7-8exp: Ec 10:19.
the living. 1Ti 3:15; 4:10; 1Th 1:9 exp: Jer 10:10.
who. Ps 104:28; Mt 6:32; Ac 14:27; 17:25
richly. Ec 5:18-19; Col 3:16; Tit 3:6 (margin)
General references. exp: Ex 6:13; De 28:47; Job 31:24; Mt 5:42; 6:19-20; 1Co 10:26; 1Ti 5:7.
they do. 2Ch 24:16; Ps 37:3; Ec 3:12; Lu 6:33-35; Ac 10:38; Ga 6:10; Heb 13:16; 1Pe 3:11; 3Jo 1:11
rich. 1Ti 5:10; Lu 12:21; Ac 9:36; Tit 2:14; 3:8; Jas 2:5
ready. De 15:7-11; Ps 112:9; Pr 11:24-25; Ec 11:1-2,6; Isa 32:8; 58:7; Lu 6:35; 14:12-14; Ac 2:44-45; 4:34-37; 11:29; Ro 12:8,13; 1Co 16:2; 2Co 8:1-2,9,12; 9:6-15; Php 4:18-19; Heb 13:16; 1Jo 3:17
willing to communicate. or, sociable.
General references. exp: De 28:47; Pr 3:28; Mt 5:42.
Laying. Ps 17:14; Mt 6:19-21; 10:41-42; 19:21; 25:34-40; Lu 12:33; 16:9; 18:2,22; Ga 6:8-9 exp: Heb 6:1.
foundation. Pr 10:25; Lu 6:48-49; Ga 5:6; Eph 3:17; 2Ti 2:19
the time. Pr 31:25; Lu 16:9,25
lay. 1Ti 6:12; Php 3:14; 1Pe 1:4
General references. exp: De 28:47; Pr 6:8; Mt 5:42; 1Jo 2:25'.

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C6-S15 (Verse 20) How to stay right.

Equivalent Section: Keep what God gave and avoid what would steal it from you.

O Timothy,
keep that which is committed to thy trust,
avoiding profane and vain babblings,
and oppositions of science falsely so called:.

Equivalent Section: Be warned by the error of others.

Which some professing have erred concerning the faith..

in this sentence Paul is giving Timothy one last warning against something which will destroy the faith of many. Here we are told to first keep and after that avoid. The basic warning is: 'Don't get involved in an argument that you can't win'.

The main error that many have made is believing that they could answer the errors of science falsely so called. This is pride and disobedience to the command to avoid. The fact is that science falsely so called is not true science but is, in fact, a false religious belief. But, by claiming to be science, it forces people to not fight it as a religion. By fighting it the wrong way, the true believer is assured to lose the argument at some time. However, if the true believer points out that it is, in fact, a religion, the believers of science falsely so called accuse the true believer of misrepresenting their 'science'. I have provided irrefutable proof that science falsely so called is not true science to people who have the education and experience to know that it is an irrefutable proof. Yet they have held to their erroneous belief like any true believer of religious error. The fact is that only God can correct such a person.

To answer science falsely so called is like trying to answer the question 'Have you stopped beating your wife yet?' It does not matter what you say, you will lose. The only thing to do is to avoid giving any answer and trust God to take care of it. Those people who will accept the truth will eventually see it with the help of God. Those people who refuse to see the truth will never see it because they have deliberately blinded their own minds. Thus, all that we can do is obey the command of this sentence.

True science is based upon fact and the 'Scientific Method'. Most educated people have been taught the results of scientific research and have been taught what the 'Scientific Method' is, but they are not qualified to do true science. Yet many people believe that they are qualified to argue about true science. They are like the person who feels qualified to argue about engine design with a top engineer who has thirty years experience in engine design, even though their qualifications are only having driven a car and watched car races. The Bible says much about fools and the folly of trying to separate them from their folly (Proverbs 13:16; Proverbs 17:12; Proverbs 26:4-5,Proverbs 26:11; etc). When someone insists on their own qualifications in spite of overwhelming evidence to the contrary, they are full of pride, a Biblical fool, and can not be corrected. The only correction is for a parent to beat such foolishness out of their child and for all others to leave the Biblical fool to receive their folly.

The best example of people who disobeyed this order is Schofield and his 'Gap theory' which tried to fit 'Evolution' into the Bible. The 'Gap theory' only showed that Schofield was a fool in this area and is reason to question, or avoid, all of his other Bible teachings. People today try to show that 'Evolution' is not true science, and that the Biblical account of creation actually matches true science, but people still fight for teaching 'Evolution' with a religious fervor.

Our sentence tells us to not fight this religious error. Our sentence tells us to first keep and after that avoid.

C6-S12 was followed by an Amen, which made the truth of C6-S12 something that all true believers are to accept. There we were told that our Lord Jesus Christ is the blessed and only Potentate, the King of kings, and Lord of lords. However, He is not yet revealed as such to the entire world. Thus, people who reject the true teaching of the Bible, by accepting the religious error of science falsely so called, such as 'Evolution', only reveal that they reject the power and authority of the blessed and only Potentate, the King of kings, and Lord of lords. It is not our job to make everyone in the world pass this test but to be sure that we, our families, and our followers pass this test. In order to pass the test we must keep that which is committed to thy trust. We must keep the truth that our Lord Jesus Christ is the blessed and only Potentate, the King of kings, and Lord of lords and, therefore, no man has the power or authority to challenge His revealed Word.

The fact is that millions of men have spent thousands of years trying to understand creation and even small parts of all of creation such as the human body. Yet we still don't understand what God created. I have over 30 years experience making computer systems and analyzing computer systems made by others. As a professional I can state categorically that it is far easier to understand something made by another person than it is to design and make a system that is totally unique. It is also far more difficult to make one which has no errors or design flaws, which true analysis of creation shows that God did exactly that. Thus, with science falsely so called, we have a situation which is worse than someone who is just learning to add insisting that they know more than another person who has a Doctorate in mathematics. All we can do is point out their folly to listeners, so that the listeners can avoid also becoming Biblical fools, and leave the Biblical fool to their own folly.

Therefore, we are to hold to the Biblical truth that our Lord Jesus Christ is the blessed and only Potentate, the King of kings, and Lord of lords and creator of all that is. NO man, or group of men, have the power, authority nor intellectual ability to challenge His revealed Word. Any who do reveal themselves as Biblical fools and, if we wish to avoid doing the same thing, we must keep that which is committed to thy trust.

Our sentence gives us a second action to do after we keep that which is committed to thy trust. We must avoiding profane and vain babblings, and oppositions of science falsely so called. The only way that I know of for doing this is to be firmly convinced that arguing against profane and vain babblings, and oppositions of science falsely so called is an exercise in pride and a sure way to have God turn against us. Also, we must be firmly convinced that obeying our command to avoid shows true faith in God. In His time, He will reveal who passed this test on Biblical foolishness, and who failed it.

Please notice that our sentence has two Equivalent Sections. Everything said so far has been dealing with the First Equivalent Section. However, our Second Equivalent Section tells us Which some professing have erred concerning the faith. Thus, we see what I just showed is the result of the First Equivalent Section. All of the profane and vain babblings, and oppositions of science falsely so called is about faith. We must remember that this is not about science but is about the faith and deal with it as such.

Please see the note for 1:1 about Timothy / Timotheus. He was Paul's successor in the ministry.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'. In addition, our sentence lets us know that when we commit to something, we turn it over with no possibility of taking it back.

We find forms of the word avoid in: 1Samuel 18:11; Proverbs 4:15; Romans 16:17; 1Corinthians 7:2; 2Corinthians 8:20; 1Timothy 6:20; 2Timothy 2:23; Titus 3:9. The functional definition for this word is: 'To shun; to keep at a distance from; that is, literally, to go or be wide from'. The functional definition for this word is: 'To shun; to keep at a distance from; that is, literally, to go or be wide from'.

Please see the note for 1Timothy 1:8-11 about the word profane. The functional definition is: 'treats what comes from God as common'.

Please see the notes for 1Corinthians C15S1; Galatians C2-S16 about the word vain. The functional definition is: ' Empty; worthless; having no substance, value or importance'. The best way to understand this word is to think of whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. We find forms of the word vain occurring in 1Timothy, in: our current sentence and 1:6.

Please see the note for 2Timothy 2:16 about the word babbling. Webster's 1828 defines this word as: 'ppr. Talking idly; telling secrets. 2. Uttering a succession of murmuring sounds; as a babbling stream.3. In hunting, babbling is when the hounds are too busy after they have found a good scent.
BAB'BLING, n. Foolish talk. 1 Tim.vi.'. This word comes from the word Babel Where the Lord confused the language of men and they could not understand each other. Just as someone talking to you in a language that you do not understand is foolishness, so also is babbling foolishness.

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for 2Corinthians 9:12-14 about the word profess. The functional definition is: 'To make open declaration of; to avow or acknowledge. Let no man who professes himself a christian, keep so heathenish a family as not to see God by daily worshipped in it'.

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O Timothy. 1Ti 6:11; 2Ti 2:1
keep. 1Ti 6:14; 1:11; Ro 3:2; 2Th 1:4; 2:15; 2Ti 1:13-14; 3:14; Tit 1:9; Re 3:3 exp: Le 8:35; 2Ti 1:12.
avoiding. 1Ti 6:4-5; 1:4,6; 4:7; 2Ti 3:14-16; Tit 1:4,14; 3:9
oppositions. Ac 17:18,21; Ro 1:22; 1Co 1:19-23; 2:6; 3:19; Col 2:8,18
have. 1Ti 6:10; 1:6,19; 2Ti 2:18; Heb 10-12'.

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C6-S16 (Verse 21) Grace be with thee.

This is Paul's final blessing. Since this grace has no qualifier as to where it is to come from, we see Paul wishing any and all sources of true Biblical grace to come upon the preacher whom he called my son.

Please see the notes for 1:1; Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The commonly accepted definition, which is actually the main application, is: 'receiving a blessing that we did not earn. The acrostic of 'God's Riches At Christ Expense' is a good way to remember this definition'. However, that saying ignores the fact that the Bible says that men also give grace, and Christ certainly didn't die for their grace. The true functional definition is: 'what is given to make the giver look good'. The devils tell lies about God to try to keep from going to God for salvation and sanctification. God gives us His grace so that we can make Him look good and cause people to turn to God for salvation and for sanctification. If we don't make God look Good then He wasted His grace on us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Grace. Ro 1:7; 16:20,24; 2Ti 4:22; Tit 3:15; Heb 13:25 exp: Col 4:18'.

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C6-S17 (Verse 21) Amen.

This word is used to double what was just been said and make it the basis of doctrine which is to be accepted by all saved people. God wants grace to come upon all of his preachers and we should all wish grace upon all of our followers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13'.

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God in 1Timothy

from God:
grace and peace	1:2,
of God:
commandment	1:1
sight	2:3, 6:13
church	3:5
house	3:15
creature	4:4
Word	4:5
name	6:1
man	6:11
blessed God:	1:11
wise God:	1:17
one God:	1:11
one mediator between God and man:	2:5
living God:	3:15, 4:10, 6:17
God was manifested:	3:16
God created:	4:3
is good and acceptable before God:	5:4
trust in God:	5:5
before God:	5:21
Godly	see the note for 1:4
godliness	see the note for 2:2

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Interpretive Study of 1Timothy 4-6

Godly Leadership: Take Heed unto the Doctrine

Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 4: the presence of God.

Chapter Summary from Treasury of Scripture Knowledge.

Chapter 5 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 5: the perfecting of God.

Chapter Summary from Treasury of Scripture Knowledge.

Chapter 6 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 6.

Chapter Summary from Treasury of Scripture Knowledge.

God in 1Timothy

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