Exegetical and Hermeneutical Commentary of 1 Timothy 5:21

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

21. The solemnity of the adjuration in this verse points to a very definite exercise of the duty imposed, and to expected difficulty in the doing of it, arising perhaps not only from Timothy’s diffidence but from the prominence of the ‘elders’ who are to be ‘rebuked.’ Cf. Act 20:29 as above. Here again as frequently the ms. authority requires us to read ‘ Christ Jesus,’ not ‘the Lord Jesus Christ.’ Cf. note on 1Ti 1:1.

the elect angels ] If we compare (1) Judges 6, ‘angels which kept not their own principality,’ and (2) Judges 14, ‘The Lord came with ten thousands of his holy ones ’ coupled with Heb 12:22, ‘ye are come unto ten thousands of angels,’ we may interpret the phrase with Chrysostom of the unfallen angels; and though ‘the angels’ alone would, as Alford objects, be sufficient to designate the good angels, yet the added epithet has its force in an adjuration against rebel speech and self-will. We may see too with Bp Bull a further appositeness in the adjuration, ‘because they in the future judgment shall be present as witnesses with their Lord.’ See further on the general meaning of the word ‘elect’ in N.T. on Tit 1:1, 2Ti 2:10.

without preferring one before another] More precisely as margin and R.V., without prejudice; the word, only occurring here, is exactly the Latin prae-iudicium, a prejudging the case unfavourably. The next clause, ‘doing nothing by partiality’ or by preference, expresses the opposite error of deciding for a favourite apart from the evidence; the substantive only occurring here, though the verb is found Act 5:36, used of the partisans of Theudas, ‘to whom a number of men, about four hundred, joined themselves.’ The metaphor is seen clearly in Goldsmith’s description of the country parson:

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

Fuente: The Cambridge Bible for Schools and Colleges

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

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

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

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

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

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

Fuente: Albert Barnes’ Notes on the Bible

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

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. I charge theerather asGreek, “I adjure thee”; so it ought to betranslated (2Ti 4:1).

before“in thepresence of God.”

Lordomitted in theoldest manuscripts God the Father, and Christ the Son, willtestify against thee, if thou disregardest my injunction. He vividlysets before Timothy the last judgment, in which God shall berevealed, and Christ seen face to face with His angels

elect angelsan epithetof reverence. The objects of divine electing love (1Pe2:6). Not only “elect” (according to theeverlasting purpose of God) in contradistinction to the reprobateangels (2Pe 2:4), but also tomark the excellence of the angels in general (as God’s chosenministers, “holy angels,” “angels of light”), andso to give more solemnity to their testimony [CALVIN]as witnesses to Paul’s adjuration. Angels take part by action andsympathy in the affairs of the earth (Luk 15:10;1Co 4:9).

these thingstheinjunctions, 1Ti 5:19; 1Ti 5:20.

without preferring one beforeanotherrather as Greek, “prejudice“;”judging before” hearing all the facts of a case. Thereought to be judgment, but not prejudging. Compare “suddenly,”1Ti 5:22, also 1Ti5:24.

partialityin favorof a man, as “prejudice” is bias against a man.Some of the oldest manuscripts read, “in the way of summoning(brethren) before a (heathen) judge.” But Vulgateand other good authorities favor the more probable reading in EnglishVersion.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I charge thee before God,…. Who sees and knows all things, and is a righteous and most impartial Judge; with whom there is no respect of persons, and in whose place and stead, the judges of the earth, both civil and ecclesiastical, stand; and to whom they are accountable for the judgment they pass on men and things; and in whose house or church Timothy was, whose business he was doing, and which ought to be done, with a view to his glory; wherefore the apostle gives him this solemn charge as in his sight:

and the Lord Jesus Christ: who also is God omniscient; and is Jesus Christ the righteous, the Head of the church, and the Judge of quick and dead; before whose judgment seat all must appear; where there will be no respect of persons, nor any partiality used.

And the elect angels; by whom are meant not some of the angels, the more choice, excellent, and principal among them; as the seven angels in the Apocryha:

“I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.” (Tobit 12:15)

among whom Raphael is said to be one. But this is a spurious account, and not to be credited; nor was it an ancient tradition of the Jews, that there were seven principal angels; [See comments on Re 1:4]. The Chaldee paraphrase on Ge 11:7 is mistaken by Mr. Mede, where not “seven”, but “seventy” angels are spoken of: but here all the good angels are designed, called sometimes the holy angels, and sometimes the angels in heaven; and here, by the Syriac version, “his angels”; either the angels of God, as they are sometimes styled; or the angels of Jesus Christ, being made by him, and being ministers to him, and for him; and also “elect”, because chosen to stand in that integrity and holiness, in which they were created; and to enjoy everlasting glory and happiness, while others of the same species were passed by and left to fall from their first estate, and appointed to everlasting wrath and damnation: so that it may be observed that God’s election takes place in angels as well as in men; and which flows from the sovereign will and pleasure of God; and was made in Christ, who is their head, and by whom they are confirmed in their happy state; and in which they must be considered in the pure mass, since they never fell; and which may serve to illustrate and confirm the doctrine of election with respect to men. Now before these the apostle charges Timothy; since they are near to the saints, encamp about them, minister unto them, and are concerned for their good; are spectators of their actions, and witnesses of what is done in churches, since they frequently attend the assemblies of the saints, and will descend with Christ, when he comes to judge the world in righteousness: the mention of them in this, charge gives no countenance to the worshipping of angels, since they are not set upon a level with God and Christ; nor is the charge delivered before them as judges, but as witnesses; nor are the words in the form of an oath, but of a charge; the angels are not sworn by, or appealed unto; only in their presence is this solemn charge given; and it may be observed, that even inanimate creatures, the heavens and the earth, are sometimes called upon as witnesses; and besides, it was usual with the Jews to make such kind of obtestations, So Agrippa i, in his speech to the Jews, exhorting them to fidelity to the Romans, beseeches them by their holy things, , “and the holy angels of God”, and their common country, that is, the good of it, that they would remain steadfast. What is the amount of this charge follows,

that thou observe these things; either all that are contained in the epistle, or more particularly the rules prescribed in this chapter; concerning rebuking members of a different age and sex, providing for poor widows, and taking care of the ministers of the Gospel, and chiefly what regards the discipline of the church with respect to the elders of it; as not to admit an accusation against them, unless it is sufficiently evident, and yet not connive at notorious sinners, but rebuke them publicly; and this charge belongs not only to Timothy, but to the whole church, and to all succeeding ministers and churches in all ages. The manner in which these things are to be observed is,

without preferring one before another; or, as the words may be rendered, “without prejudgment”; that is, without prejudging a case, or determining, before hearing, how it shall be; or as the Syriac version renders it, “in nothing let thy mind be prepossessed”; the sense is, that he should attend to any case that should come before him in the church, without prejudice or prepossession, and hearken to what is said on both sides; and judge impartially, and not in haste, but weigh well and consider the evidence that is given, and then determine as the case appears; so the Arabic version renders it, “without haste”, or precipitancy; to which agrees the advice of the men of the great congregation, or Ezra’s congregation, who were in his time, and succeeded him; , “be slow in judgment” k, or long at it; that so by strict and close examination, things not known at first may be discovered: and when judgment is passed, it should not be through affection to one party, and disrespect to another; which is called in Scripture a respect of persons, and here a preferring one to another; and which is further explained by adding,

doing nothing by partiality; or by inclining to one side more than to another. A judge should not preponderate to either side, but should hold the balance of justice even, and do nothing to turn the scale one way or another, but as the weight and truth of the evidence direct; and such a rule should be observed in all church affairs.

i Joseph. de Bello Jud. l. 2. c. 16. sect. 4. k Pirke Abot, c. 1. sect. 1. Vid. Maimon in ib.

Fuente: John Gill’s Exposition of the Entire Bible

The elect angels ( ). For this triad of God, Christ, angels, see Lu 9:26. “Elect” in the sense of the “holy” angels who kept their own principality (Jude 1:6) and who did not sin (2Pe 2:4). Paul shows his interest in angels in 1Cor 4:9; 1Cor 11:10.

Observe (). First aorist active subjunctive of , to guard, to keep (Ro 2:26). Subfinal use of .

Without prejudice ( ). Late and rare word (from , to judge beforehand), three times in the papyri, here only in N.T. “Without prejudgment.”

By partiality ( ). Late word from , to incline towards one (Ac 5:36), only here in N.T.

Fuente: Robertson’s Word Pictures in the New Testament

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

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

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

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

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

Fuente: Vincent’s Word Studies in the New Testament

1) “I charge thee before God” (diamarturom ai enopion tou theou) “I solemnly witness before God, of my own accord,” or I witness of my own accord in solemn face-to-face contact with God. Paul seemed to have charged heaven in prayer repeatedly on behalf of Timothy, that he preach with courage, without timidity, 1Ti 6:13.

2) “And the Lord Jesus Christ, and the elect angels” (kai christou iesou kai ton eklekton angellon) “And Christ Jesus and the elect (chosen) angels.” This petitionary charge of the aged apostle to the young minister had heaven’s chosen good angels to witness it, to help, Ecc 12:13-14; Heb 1:13-14.

3) “That thou observe these things” (hina tauta phulakses) “In order that thou mightest guard these things;” matters of a good pastor, elder, or minister’s responsibility as they relate to doctrines, morals, and ethical conduct of officers and laymen in the church, 2Ti 4:1-5; 1Co 4:2.

4) “Without preferring one before another” (choris prokrimatos) “Without or apart from prejudgment,” or without having truth and the facts of cases on which to act, not hasty in judgment, biased, Deu 1:17; Jas 2:1.

5) “Doing nothing with partiality.” (meden poion kata prosklesin) “Not one thing doing by way of inclination of the partiality of the flesh,” or preferential treatment, Pro 16:10; Pro 24:13; 2Co 5:10-11.

Fuente: Garner-Howes Baptist Commentary

21 I adjure thee before God Paul introduced this solemn appeal, not only on account of the very great importance of the subject, but likewise on account of its extreme difficulty. Nothing is more difficult than to discharge the office of a public judge with so great impartiality as never to be moved by favor for any one, or to give rise to suspicions, or to be influenced by unfavorable reports, or to use excessive severity, and in every cause to look at nothing but the cause itself; for only when we shut our eyes to persons (107) do we pronounce an equitable judgment.

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

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

And the elect angels. To “Christ” he adds “angels,” not as judges, but as the future witnesses of our carelessness, or rashness, or ambition, or unfaithfulness. They are present as spectators, because they have been commanded to take care of the Church. And, indeed, he must be worse than stupid, and must have a heart of stone, whose indolence and carelessness are not shaken off by this single consideration, that the government of the Church is under the eye of God and the angels; and when that solemn appeal is added, our fear and anxiety must be redoubled. He calls them “ elect angels,” (108) not only to distinguish them from the reprobate angels, but on account of their excellence, in order that their testimony may awaken deeper reverence.

Without hastiness of judgment (109). The Greek word προκρίμα, to translate it literally, answers to the Latin word proejudicium , “ a judgment beforehand.” But it rather denotes excessive haste, (110) as when we pronounce a decision at random, without having fully examined the matter; or it denotes immoderate favor, when we render to persons more than is proper, or prefer some persons as being more excellent than others; which, in the decisions of a judge, is always unjust. Paul, therefore, condemns here either levity or acceptance of persons.

To the same purpose is that which immediately follows, that there must be no turning to this side or that; for it is almost impossible to tell how difficult it is, for those who hold the office of a judge, to keep themselves unmoved, amidst assaults so numerous and so diversified. Instead of κατὰ πρόσκλισιν, (111) some copies have κατὰ πρόσκλησιν But the former reading is preferable.

(107) “ Et qu’on regarde seulement le faict.” — “And when we look at nothing but the fact.”

(108) “Let us remark that he wishes to distinguish them from those who rebelled. For the devils were not created wicked and malicious as they now are, enemies of all that is good, and false and cursed in their nature. They were angels of God, but they were not elected to persevere, and so they fell. Thus God reserved what he chose among the angels. And so we have already a mirror of God’s election of us to heaven, by free grace before we came into the world. Now, if we see the grace of God displayed even to angels, what shall become of us? For all mankind were lost and ruined in Adam, and we are an accursed, and, as the Scripture tells us, are born “children of wrath.” (Eph 2:3.) What must we become if God do not choose us by pure goodness, since from our mother’s womb (Psa 51:5) we are corrupted, and are alienated from him? This gracious election must prevail, in order to separate us from the reprobate, who remain in their perdition. We ought, therefore, carefully to remark this passage, that Paul, when speaking of the angels, shews that their high rank proceeds from their having been chosen and elected by God. And so, by a still stronger reason, we are separated from all other visible creatures, only because: God separates us by his mercy.” — Fr. Ser.

(109) “ Sans jugement precupite, ou, sans preferer l’un a l’autre.” — “Without hasty judgment, or, without preferring one before another.

(110) “ Une trop soudaine hastivete.” — “A too sudden haste.”

(111) “ Κατὰ πρόσχλισιν, ‘through partiality’ or undue favor. So Clemens, in his Epistle to the Corinthians, has χατὰ προσχλίσεις (through partialities.) The word properly signifies a leaning towards, or upon.” — Bloomfield.

Fuente: Calvin’s Complete Commentary

(21) I charge thee before God, and the Lord Jesus Christ.More accurately, as well as more forcibly rendered, I solemnly charge thee. Lord must be omitted before Jesus Christ, the older authorities not containing the word. The sense of the passage remains the same. Very solemnly is Timothy adjured to carry out the varied duties of his great charge, the government of the Church of Ephesus, impartiallydoing nothing hastily, ever watchful of himself. St. Paul has just pressed upon him how needful it was to exercise care in the case of an accused presbyter. He must listen to no charge except several competent witnesses were produced to support the accusation. He now reminds Timothythe chief presbyterof the ever present unseen witnesses of his conduct (see Heb. 12:1). In that awful presencein sight of the throne of God, with Messiah on the right hand, and the angels, the chosen attendants and ministers of God, gathering round about the thronewould Timothy guide and rule the congregations of Christians in that famous Eastern city.

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

And the elect angels.St. Paul had been speaking of the internal organisation of the church on earth, and had been dwelling, first, on rank and order among women, and secondly, among men, especially directing that a special position of honour should be given to the more distinguished and zealous of the presbyteral order. The term elect here given to certain of those blessed spiritsin whose sight, as they stood and ministered before the throne of God, Timothy would rule over the charge committed to himwould seem to imply that, as on earth, so in heaven are there degrees in rank and variety in occupation. These holy ones are probably termed elect as especially selected by the Eternal as His messengers to the human race, as was Gabriel, who stands in the presence of God. (See Luk. 1:19.) St. Paul loves to refer to the ranks and degrees of the host of heaven. (See Rom. 8:38; Eph. 1:21; Col. 1:16.) But it is possible that these elect angels were those blessed spirits who kept their first estate, and had not fallen. (See 2Pe. 2:4, and Jud. 1:6.)

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

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

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

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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

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

Partiality Prejudgment in favour of either one.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality.’

This solemn injunction which follows demonstrates how important he sees these instructions to be. He wants all to be aware that these are they who watch over the church from Heaven, as the elders watch over it on earth. This explains why he brings in here the elect angels, who are the equivalent in Heaven to the elders on earth (appointed servants of God). ‘God, Christ Jesus and the elect angels’ thus parallels in Heaven the idea of ‘God, Christ Jesus and the elders’ on earth. By ‘the elect angels’ he may have in mind here those special angels who care for and represent the church before the throne, those whom John in vision calls ‘the twenty four elders’ (Rev 4:4; Rev 4:10-11; Rev 5:8-10). For such a ministry of angels see Heb 1:14, and compare 1Co 11:10; Rev 1:20; Psa 91:11-12; Mat 4:6-7. Paul’s injunction here may, however, be seen as also referring to the whole letter. Compare his reference to a ‘charge’ to Timothy in 1Ti 1:18. Compare 1Ti 6:13.

This awareness of the presence of God and Christ Jesus among the believing community was to be a strong inducement to obedient Christian living ( 1Ti 5:4 ; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1; Mat 18:18-20). It was precisely this awareness of the Lord God walking in the camp which was, in similar circumstances, to motivate the newborn community of Israel to assurance and full obedience (Lev 26:16-17; Deu 23:14). Compare also “the Lord your God, who is among you is a God Who is jealous over you” (Deu 6:15).

While it certainly refers to what immediately precedes, Paul’s injunction may here, however, be seen as also referring to the whole letter. Compare his reference to a ‘charge’ to Timothy in 1Ti 1:18, and compare 1Ti 6:13.

Timothy is therefore firmly exhorted to ensure that he entertains no prejudice against any, and that he shows no partiality. He must be openly fair in his dealings with all and must ensure that he acts for the good of the whole without having any bias towards one against another, precisely because he does it before God, Christ Jesus and the heavenly eldership. For similar calls to impartiality see Lev 19:15; Deu 1:17; 2Ch 19:7; Rom 2:11; Eph 6:9; Col 3:25; Jas 2:1; 1Pe 1:17.

Paul Gives Some Personal Injunctions To Timothy About His Own Behaviour, And His Responsibility To Use Discernment Especially With Regard To Appointing Men To God’s Service By The Laying On Of Hands (1Ti 5:22-25).

Timothy is now warned against making rash appointments, or appointments without due care, for he is to remember that the laying on of hands represents an identification with the person on whom hands are laid. To lay hands on someone is therefore to take responsibility for that man’s ministry. It is important to look below the surface and ensure the reliability and integrity of the person involved. Similarly he must also keep himself pure, and learn how to look below the surface and use discernment in everything, in the same way as Ephesian water should be mixed with wine before being drunk because of its impurities, so as to avoid its most unpleasant effects. The illustration is an apt one. Natural man is very much like Ephesian water and needs the wine of the new age (Joh 2:1-10; Isa 55:1-3) and the wine of the Spirit in order to make him palatable. It is in fact like some sins and some good works. Sometimes its effects are obvious immediately, at others it takes time to work through, and the after effects may be delayed. In the same way some sins are immediately obvious, while others may only become apparent later. All this must be taken into account, both in making appointments of responsible officials (including widows) and in dealing with people.

Analysis. .

a Lay hands hastily on no man, neither be a partaker of other men’s sins (1Ti 5:22 a).

b Keep yourself pure (1Ti 5:22 b).

c Do not be a drinker of water any longer, but use a little wine for your stomach’s sake and your frequent infirmities (1Ti 5:23).

b Some men’s sins are evident, going before to judgment, and some men also they follow after (1Ti 5:24).

a In the same way also there are good works which are evident, and such as are otherwise cannot be hid (1Ti 5:25).

Note that in ‘a’ discernment in selection of church servants is to be exercised, and in the parallel those who do good works may not be apparent immediately but will be eventually. In ‘b’ Timothy is to keep himself pure, and in the parallel this is in contrast with the fact that some men’s sins are obvious and others take time to discern. Centrally in ‘c’ Timothy has to learn to look below the surface and use discernment, not only personally but with regard to his responsibilities in Ephesus.

Fuente: Commentary Series on the Bible by Peter Pett

1Ti 5:21. And the elect angels, That is, “Those angels, who having kept their stations, when so many of their fellows were seduced by Satan, are now confirmed in a state of immutable felicity, and shall attend our common Lord to the awful judgment of the great day.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 5:21 . The apostle concludes the section, on the proper conduct towards the presbyters, with a solemn adjuration to observe the precepts given.

] In the N. T. the verb means “testify” (so Act 8:25 ; Act 10:42 ; Act 18:5 , etc.) and “ adjure ,” and in the latter sense often serves to strengthen an exhortation (Luk 16:28 ; Act 2:40 ; 1Th 4:6 ; 2Ti 2:14 , etc.); so, too, here. The addition is explained from the idea that the throne of God is surrounded by angels as His servants. The reference to the last judgment is wrong, as in Bengel (with whom Wiesinger and van Oosterzee agree): repraesentat Timotheo judicium extremum, in quo Deus revelabitur et Christus cum angelis coram conspicietur. Paul is appealing, not to something future, but to something present .

The cannot be taken as a genitive dependent on (= “before the angels of the elect, i.e. believers,” so Hofmann); , as its position between the article and the substantive shows, is an adjective belonging to . [192] It does not distinguish higher angels from lower , [193] nor the good from the bad , nor the guardian angels of Timothy and the Ephesian church (Mosheim) from all others, nor the angels in general from earthly beings; it is to be taken simply as an epitheton ornans. The angels as such are , whom God has chosen as the objects of His love; comp. 1Pe 2:4 , where is synonymous with . Wiesinger rightly remarks that is to be taken as a general epithet of all angels, like ., . , and the like. It is added in order to give greater solemnity to the form of adjuration. Comp. with it the form in Josephus, where ( Bell. Jud. ii. 16. 14) in Agrippa’s address to the Jews we have: .

] does not refer to “everything that has been said to Timothy regarding his conduct towards each class” (Hofmann), but to what was said in 1Ti 5:17-20 regarding the presbyters. The solemn adjuration is due to the importance which the office of presbyter had for the church. De Wette, Wiesinger, van Oosterzee refer it only to 1Ti 5:20 ; but this is contradicted by the close connection of the verse with what precedes.

, . . .] , “ prejudice ,” in a favourable as well as an unfavourable sense. Several expositors take it here in an unfavourable sense, so that the next words: , form a contrast to (so in this commentary). But as there is nothing to indicate a contrast, it is better to take the second member as defining the first more precisely: “ without prejudice, doing nothing by favour .”

Hofmann translates by “preference” (so Leo); but Wiesinger has already remarked that this meaning cannot be proved. If were to be taken as the original reading, it would have to be explained as Theophylact explains it: , which nevertheless is still an artificial interpretation. [194]

[192] Cases occur in which the genitive of a substantive is governed by a substantive likewise in the genitive ( e.g. 2Co 4:4 ); cases, too, in which the dependent genitive precedes the substantive governing it ( e.g. Rom 11:13 ); but none in which the genitive of a substantive in form adjectival governed by a substantive in the genitive, stands between it and the article belonging to it.

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

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

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(21) I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. (22) Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. (23) Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities. (24) Some men’s sins are open beforehand, going before to judgment; and some men they follow after. (25) Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

I admire the Apostle’s solemn charge to Timothy. Let the Reader figure to himself the venerable Apostle, standing to admonish the Young Bishop, (as he is supposed to have been,) on those grand points, which he here enjoins. Modern times can furnish no idea of what this must have been. But if all charges were directed to such a purpose, and delivered as before God, and under his authority, as this of Paul’s was, we should form very different judgment to what we are now accustomed to form on this subject. By the elect Angels, we are to understand these chosen to be kept by Christ. Not in union with Christ. For verily he took not on him the nature of angels. Heb 2:16 . But elect Angels preserved in their integrity by him: and different from those which fell, not being elect. Jud 1:6 . Elect Angels therefore preserved by Christ but not as the church is elect and preserved in Christ. And let the Reader here learn, by the way, this precious truth. Election is not confined to men but reacheth to Angels. And all from Him and his pleasure who worketh after the counsel of his own will. But let the Reader no less keep in remembrance this precious truth also. Though there are elect Angels, which are kept by Christ, perfect, and secure from the possibility of falling, yet they have no union with Christ as we have. He is their Lord and Preserver by dominion. But He is our Lord, Head, and Husband by union. Oh! the preciousness of that Scripture, he passed by the nature of angels, and took on him the seed of Abraham. Heb 2:16 .

Now Paul chargeth Timothy before God, and the Lord Jesus Christ, and the elect angels, to observe these things, meaning the duties of his function. It is a sweet thought! Angels we know are ministering spirits. They attend the Lord’s people, watch over them for good, encamp about them, and minister to their comfort. And, as they attended Christ when he returned to glory, so will they grace his triumph when he shall come to be glorified in his saints, and to be admired in all that believe. 2Th 1:10 . See Heb 2:16 . and Commentary. I do not think it necessary to offer any observations on what follows in this chapter, as they chiefly relate to the persons of the Apostle and Timothy. And I am unwilling to swell our Commentary beyond the limits of what may be proper.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

VIII

ADMINISTRATION OF INTERNAL CHURCH AFFAIRS (CONCLUDED)

1Ti 6:1-21

The former discussion on these chapters covered all of 1Ti 5 except 1Ti 5:21 and 1Ti 5:23 , which will be grouped with other matters in chapter 6, and made the last item of discussion on the book.

Our last chapter closed with the proof that hasty ordination by churches, ignoring the fact that the sins of secretive men are not evident on first acquaintance but crop out later, and other disqualifications, is one ground of difficulty in securing a pension sufficient for the worthier class of aged and worn-out ministers. Not every preacher deserves a pension when old. If he has been lazy, unstudious, of doubtful moral character, not devoted, there is no reason that the church should pension him. Pension rests on desert and meritorious service. If he be in want and suffering, then it is a case for charity which rightly has no regard to worthiness. Charity, like sunshine and rain, outflows alike to the just and the unjust.

Slaves and masters (1Ti 6:1-2 ). In the chapter on Philemon we have already considered at length Christianity’s attitude to the then worldwide institution of slavery, so it is unnecessary here to go over the ground again. The remark applies here as well as there that rabid fanatics on the slavery question never did endorse, and were incapable of appreciating the heavenly wisdom of the New Testament attitude toward any method of dealing with this vast and complicated problem.

The severest tests to which Christianity has ever been subjected have been in healing the wounds and rectifying the blunders of their rash handling of this matter. Indeed, their misdirected zeal and injudicious remedies have created problems more insoluble than slavery itself. The shining of stars affords a steadier light and more healthful influence than firebrands followed by ashes and darkness.

Heterodox teachers (1Ti 6:3-8 ). Heresy in theory is bad enough, but it becomes frightful when reduced to practice. Unquestionably from the context the words of this scathing paragraph (1Ti 6:3-8 ) apply primarily to the fanatics dissenting from the teaching of the preceding paragraph on Christian slaves and masters. Let us consider the words: “If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. But godliness with contentment is great gain: for we brought nothing into the world, neither can we carry anything out; but having food and covering we shall be therewith content” (1Ti 6:3-8 ).

Understand that the fanatical teaching here condemned is not limited to one side of the question of slavery. The proslavery fanatic who ignores that in Christ Jesus there is neither bond nor free, and the boundless mercy of the gospel to all slaves, its regenerating and uplifting power, and who takes his position for the gain in it, is on a par with the antislavery fanatic who, for political ends, takes the other side. The incentive is gain in the case of both. Each in his section takes the position that gives him the biggest audience, the popular favor, the most votes, the quickest promotion, and the biggest salaries. When preachers, for a like motive on this or any other subject, depart from New Testament teachings or spirit, the result is unspeakably deplorable. For his own selfish ends he projects not Christ, but himself in the limelight of publicity and unhealthy sensationalism.

Thus “supposing that godliness is a way of gain,” “he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, wranglings of men corrupted in mind and bereft of the truth.” Ah, me! if we could only remember that the “kingdom of heaven cometh not with observation.” The brass band is louder than “the still small voice.” We need to hear again the lesson of Elijah at Sinai: “What doest thou here, Elijah?” There came a mighty wind, “but Jehovah was not in the wind; and after the wind an earthquake, but Jehovah was not in the earthquake; and after the earthquake a fire, but Jehovah was not in the fire; and after the fire a still small voice.” When Elijah heard that he wrapped his face in his mantle. The mightiest forces in nature and grace are noiseless and unobtrusive. We hear thunder, but not gravitation. Intangible moonbeams lift the ocean seventy feet high in the Bay of Fundy, but we never hear the groaning of the machinery. There is gain, of a kind, in godliness with contentment, but it is seldom financial.

The man minded to be rich (1Ti 6:9-10 ). Hear the words: “But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil; which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.”

These are terrible words, and true as terrible. “Minded” means the dominant desire and will. Riches is the goal, the chief concern. All other things are subordinated. Love of home, wife, and children; love of country; and health, happiness, purity, honor, righteousness, humanity, justice, mercy; and thoughts of God and heaven and hell are trampled under foot.

No voyage was ever made over more treacherous seas; no trail was ever more thickset with dangers. The chances of ultimate escape are almost nil. Temptations assail him, snares entrap him; lusts, foolish and hurtful, burn him. It is the case of a swimmer in the rapids above the falls, or skirting the suction of a whirlpool how can he escape drowning? The case is even more desperate because the love of money is a root of all kinds of evil. From it may come lying, murder, lust, embezzlement, theft, robbery, or any other evil against humanity and blasphemy or any other sacrilege against God.

See the malice of the syndicate that invested money in the soothsaying damsel at Philippi when Paul cast out the demon that made her profitable and “her masters saw that the hope of their gain was gone” (Act 16:16-20 ) ; and the malice of the craftsman’s ring at Ephesus when Paul’s preaching against idols broke up the business by which they had their wealth and “brought it into disrepute” (Act 19:23-34 ). There is no hate more intolerant and murderous than the hate of an interrupted evil business. In truth the lowest, meanest, basest, cruelest, beastliest, ghastliest, deadliest form of idolatry is the worship of mammon. Pirates and highwaymen have been gallant, brave, chivalrous, plying their business openly and risking their lives. The lover of money skulks in his methods, which are timid, treacherous, secretive, underhand, relentless. There is neither chivalry, mercy, friendship, honor nor fairness in his method when it comes to a crucial test. He is a web-spinning spider, preying on the weak and unwary. His course is most hurtful to himself; the foundation logs of his character succumb to dry rot. The milk of human kindness dries up; the soul is starved; he pierces himself with many sorrows. And when his shrunken soul, rattling like a dry pea in the pod, is forcibly evicted from his crumbling body, it is buried naked, hungry, thirsty, bankrupt, into an eternity of torment, where memory plays dirges, remorse is an unlying worm, apprehension a gatherer of eternal storms to beat mercilessly on his helpless head and dried-up heart.

Them that are rich (1Ti 6:17-19 ). This is different from “minded to be rich.” There may be no fault in possessing riches. Wealth may come by inheritance, by honest industry and economy, by judicious investments, or by diligent attention to business. Indeed, God, in love, has bestowed riches on many good men. Yea, he has set but one limit to the amount of lawful wealth one may possess, to wit: that his financial prosperity shall never exceed the prosperity of his soul (3Jn 1:2 ) : “Even as thy soul prospereth.” He is all right when riches increase if he set not his heart upon them.

But our present inquiry is: What the duty of the pastor to rich church members? Here it is: “Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of the life which is life indeed.” But it is worthy of detailed consideration.

1Ti 6:17 : “Charge them that are rich in this present world that they be not highminded”; in other words, proud or haughty. It is almost impossible for weak persons to be rich and not be proud over it; they look down on people who are not rich. Particularly is this the case with what we call the “new rich,” people who have suddenly sprung into wealth, say a man who has discovered an oil field, or patented an invention, or made a “corner” on wheat, cattle, hogs, or cotton, and suddenly becomes a millionaire. The self-sufficiency of that class is almost indescribable; they look down with contempt upon people who have not a great deal of money. One who has been a gentleman through several generations Oliver Wendell Holmes says it takes three generations to make a gentleman ignores that kind of rich people. The hardest struggle for the new rich is to get recognition from the old families.

“Nor have their hope set on the uncertainty of riches.” It is difficult for one of the new rich to put his hope on anything else. If in one night we could strip him of his wealth, it would appear what a coarse, common mortal he is. He has nothing to recommend him except his money. “The uncertainty of riches:” uncertainty is a characteristic of wealth. It takes wings and flies away; it is subject to fire, earthquake, pestilence, panic, and a multitude of other contingencies. It is a pitiable thing to see an immortal creature setting his hope upon such an uncertain thing as wealth. “But on God.” If his hope is set on God, there is certainty.

Whosoever has God is rich indeed, if he has nothing else in the world. Whosoever hath not God is poor indeed, if he has everything else in the world.

Let our hope “be set on God, who giveth us richly all things to enjoy.”

Now we come to the positive part: “That they do good; that they be rich in good works.” If one wants to be rich, here is the way: be rich in good works. “That they be ready to distribute.” I have preached on this charge to the rich a number of times, and have always told them that every agent out after money is solemnly impressed with the fact that the rich man is not ready: he tells us about certain investments not yet profitable, or others so pending that he does not know how he stands yet, And is not ready to distribute, nor willing to communicate. We don’t often find them ready.

A rich man ought to have his affairs in hand, so that he is ready all the time to do good with his money, laying up in store for himself treasures against the time to come. The rich man will lecture the poor man on account of his lack of provision: “Why don’t you save up something for a rainy day?” When perhaps of all men in the world he has laid up the least for a “rainy day.”

“That they may lay hold of the life which is life indeed.” This life they are living is not life; it is a miserable existence. The thought here is the same presented in Luk 16 , where the rich man, dressed in purple and fine linen, faring sumptuously every day, makes no provision for the future. When death came and stripped him of everything he had, he went over into another country and found nothing there which he had transferred. He had not made friends by the use of Mammon. He had not used his money so as to secure any heavenly reward. A man who invests his money in preachers, churches, schools, colleges, humanity, charity, it goes on working for him, laying up stores to his credit on the other side of the river.

Suppose a man had to leave the United States and go to a foreign country. His object would be to convert his property here into the property of that country. If his American money did not pass over there, to exchange it for money of that country; to exchange his realty here for realty there. The only thing we can do in the way of exchanging is by good deeds, transferring what we have to the other side. I am not discussing salvation; that is determined by other things entirely. I am discussing the question of rewards in the world to come.

In delivering an oration on the death of Spurgeon in the city of Nashville, I drew this picture: “Mr. Phillips said of Napoleon, when he died: ‘He is fallen.’ I say of Spurgeon: ‘He is risen.’ ” I described in fancy the abundant entrance of Spurgeon into the heavenly home, the friends he had made by his unselfish use of means here on earth. Up there he met the orphan children whom he had cared for and sheltered, the aged widows whom he had comforted and cheered in their dying hours, the young preachers he had taken care of in college and supplied with libraries, and who had gone out on the fields as missionaries and died before Spurgeon died, who were all waiting and watching for him to come, and were ready to meet him. That is the thought Paul is trying to impress upon Timothy with reference to the rich.

THE FOUR CHARGES OF TIMOTHY 1Ti 5:21 ; 1Ti 5:23 ; 1Ti 6:11-16 ; 1Ti 6:20-21

First charge to Timothy: “I charge thee in the sight of God and Jesus Christ and the elect angels, that in conducting the internal affairs of the church, thou observe these things without prejudice, doing nothing by partiality.” Paul could make a young man intensely solemn when he impressed on him that he stood in God’s sight, with the eye of Jesus upon him, as a spectacle to the angels. “When you are conducting the affairs of the church do nothing through prejudice or partiality.”

Once let it appear that the pastor is a partisan in the affairs of the church; that he favors certain members of the church, then he is stripped of his power with the congregation. “Prejudice” in its etymological meaning, is to judge before hand. Say there is a division in the church: The pastor listens while A and B tell their side of the case; C and D he had not heard. Then he occupies the seat of moderator with a prejudgment in his mind; for some, against some, and he greatly damages himself.

The second charge. “Be no longer a drinker of water, but use a little wine for thy stomach’s sake and thine often infirmities.” .From this charge we learn two important lessons:

1. That alcoholic stimulants may be prescribed, in small quantities, for sick people. Timothy was a total-abstinence man. Paul shows him a distinction between a beverage and a medicine. But it is not fair to Paul to stretch “a little wine” as a medicine to make it cover a barrel of whiskey as a beverage.

2. The fact that Paul did not miraculously heal himself and Timothy, nor resort to a faith cure, but did keep near him Luke, the physician, and did prescribe a medicine to Timothy, is proof positive that we, as a rule, must rely on ordinary human means for health and healing.

Third charge, 1Ti 6:11 : “Flee these things, and follow after righteousness, godliness, faith, love, patience, and meekness.” Certain things we must flee from; all we can do is to run from them, e.g., love of money, which we have just discussed. We should run from that as we would run from a rattlesnake. It is not cowardice, but we had better get out of his way as quick as possible. Flee from the love of money, covetousness, anger. When we see them coming, we can gain nothing by meeting them; so we had better run. But there are certain other things we must chase: righteousness, godliness, faith, love, meekness. Whenever we see their tracks, let us follow.

The next item of the charge: “Fight the good fight of faith.” If the reader will compare this exhortation with what Paul says of himself in the second letter to Timothy (1Ti 4:7 ) : “I have fought a good fight, I have finished the course, I have kept the faith,” and then with what he says in the letter to the Philippians, third chapter: “Forgetting the things which are behind and stretching forward to the things which are before; I press onward to the goal unto the prize of the high calling of God in Jesus Christ,” he will see that Paul has exemplified the very things he tells Timothy to do. What Paul has exemplified in his life, that he charges on Timothy: “The teachings of the gospel of Jesus Christ. There is a warfare, and the preacher must make a fight for all of it, illustrating the truth in his life, preaching the truth with great earnestness to his people, and resisting every temptation to substitute some other thing for the doctrines. Stand for the truth, the whole truth, and nothing but the truth.

Then, we must work out our sanctification; work out what God works in, pressing on to lay hold of the things for which Jesus laid hold of us, and then keep the faith.

Fourth charge. “Timothy, guard that which is committed unto thee.” The deposit of faith which God placed with the church, and in the preacher through the church, is the most sacred deposit of either time or eternity, and whoever trifles with it, whoever thinks he can surrender a part of it with impunity, makes the mistake of his life.

It is as if a father should call his son to him, open a leather case and say, “My son, in this case is the history of the family, and the precious jewels of the family that have been accumulated from 400 years back. Your mother, your grandmother, and your great grandmother wore these jewels. They are connected with all the festivities of the family history. I deposit these precious heirlooms with you. Guard them, my son, and see that the one who comes after you finds not one of the jewels missing, not one substituted for taste.” A boy receiving such a charge as that from a father, who would forget his stewardship, and think that it was his to dispose of these jewels for his own pleasure, swap them off for others to suit his taste, would be an unworthy son of a noble family.

How incomparably greater is this charge to Timothy I This deposit of the truth all the wealth of the world could not buy. This truth all the wisdom of the world could never have discovered. God revealed it to Paul, and he delivered it to Timothy. It is delivered with a view of transmission to those who come after. Keep it inviolate, and transmit it in its entirety. How seldom do we find a preacher with that sense of honor and responsibility for the divine truth deposited with him. He is not at liberty to preach whatever he pleases. He is speaking for God.

Let me illustrate the thought in another way: The United States Government sends an ambassador to a foreign country with special instructions, tells him what the issue is between the two countries, and says, “Now when you get over there and come up against those sharp diplomats of other nations, you are to say what we tell you to gay; you are not to vary from the instructions one hair’s breadth.” That man cannot there make a treaty according to his idea of it. An ambassador cannot move a step beyond his instructions. If in the negotiations some of the things which his country demands are found to be impracticable, he must adjourn the meeting, write home for instructions, and when he gets the new instructions he can step forward again.

“Do thou speak the words that I put in thy mouth” is what God always said to the prophets. “Deliver my message. You need not apologize for it; it will take care of itself. What you are to do is to deliver the message, just as it comes to you, and you may rest assured that it will accomplish more than if you try to fix it up palatably.” God did not send us out as apothecaries to put sugar in his medicine, nor to coat his pills. Our business is to put forth the words of the Almighty.

In one of Scott’s novels, the thought is brilliantly brought out: The brave Knight of Crevecour goes from the Duke of Burgundy with certain messages to Louis of France. When he steps into the presence of the King of France he is not ashamed, because he stands there not for himself but for the Duke of Burgundy. When he has been approached to change certain things in his message, he takes off his mailed gauntlet, and throwing it down on the floor says, “That is what I am commissioned to do, as a defiance to this court, if you do not accept the terms of my message. I cannot change a letter of it.”

That is the attitude of the preacher. It is in Paul’s thought when he calls Timothy’s attention to the relation of his Christian experience: “Lay hold of life eternal whereunto thou wast called, and didst confess a good confession in the sight of many witnesses.” In other words, “Go back to your conversation; what did you do when you came before the church? There were many witnesses present, and you came out openly with the statement that you were a lost sinner, saved by the grace of God by simple faith in Jesus Christ, and that your sins were remitted through the shedding of his blood on the cross. That was your confession. Stand up to it now. Don’t go back on it.”

In order to impress the more the idea of a public committal, he quotes Christ’s confession when brought before Pilate, the stern Roman procurator, who said to Christ, “Do you know that I have power to set you at liberty, or to take your life?” Christ said, “You have no power except what is given you. I am a king, but my kingdom is not of this world.” There Christ witnessed a good confession before Pontius Pilate.

Whatever may be the fate or circumstances of life, let the ambassador keep this thought always in mind: That he stands for the Saviour; in the parlor, on the streets, behind the counter, on the farm, in amusements, and with whomsoever, in the presence of whatsoever enemies, he is the witness to a good confession. That is the charge to Timothy. I have read the lives of many men. One of my favorite classes of reading is biography. I have never read a biography of another man that impressed me like Paul’s as set forth by himself. I have never found anywhere a man so conscientious, whose life was so consecrated, whose eye was so single, whose ideal of duty was so high. Always he stands like an everlasting rock upon the truth of Jesus Christ.

QUESTIONS

1. On what earlier letter have we considered at length Christianity’s attitude toward the institution of slavery?

2. What class of people never endorsed nor appreciated New Testament teaching on this point?

3. What heavy burden has their misdirected zeal imposed on both Christianity and the state?

4. Show how a vicious incentive discounted the labors of these fanatics whether anti or pro-slavery men, and how the same motive in a preacher or any other matter brings deplorable results to him and the community.

5. What lesson from our Lord and from the life of Elijah opposes this loud method?

6. Illustrate the fact that the mightiest forces are not noisy,

7. What the meaning of “minded to be rich”?

8. Show how the love of money is the root of all kinds of evil.

9. Illustrate the danger to the man himself.

10. Cite two cases from Acts to show that there is no hate more in- tolerant and murderous than an interrupted evil business.

11. In whose favor and why is the contrast between the pirate and the miser?

12. Give the outcome of the lover of money.

13. Why the great difference between “minded to be rich” and “them that are rich”?

14. What passage the only limit to the amount of wealth that may be lawfully acquired?

15. Give the elements negative and positive of the charge to the rich,

16. What the importance of the charge to Timothy at 1Ti 5:21 ?

17. What two important lessons may be learned from the charge at 1Ti 5:23 ?

18. In the charge at 1Ti 6:11 what must the preacher run from and what must he chase?

19. Cite proof texts to show that Paul himself exemplified the charge: “Fight the good fight of the faith.”

20. In the last charge (1Ti 6:20-21 ) what was committed to Timothy and with what contrasted?

21. When did Timothy make the “good confession” and when did our Lord?

22. Illustrate from one of Scott’s romances, telling which one, he necessity for an ambassador to be faithful to the message entrusted to him.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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

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

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

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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

Schleiermacher thinks this mention of one class of angels as ‘ elect ,’ inconsistent with the Apostle’s warning against genealogies and idle questions: but with the above interpretation such objection falls to the ground. Baur would explain the expression by the gnostic notion of angels more immediately connected with our Lord, alluded to by Irenus, i. 4. 5, p. 21, : see ib. 7. 1, p. 32. But Irenus’ text is , which hardly justifies the interpretation: and if it did, the whole lies too far off the matter in our text, to be brought to bear upon it), that thou keep these things (viz. the injunctions, 1Ti 5:19-20 . De W., taking 1Ti 5:20 generally, is obliged, although he confesses that the connexion with 1Ti 5:19 would be best if only 1Ti 5:19 ; 1Ti 5:21 came together, to explain of 1Ti 5:20 only, see below) without prejudice (‘pr-judicium’ previous condemnation before hearing a man’s case: a word only found here), doing nothing according to partiality (bias towards, as the other was bias against, an accused presbyter. Diod. Sic., iii. 27, uses the word in its literal sense: , : Diog. Laert., prom. 20, in its metaphorical: . Thdrt. says well, , . ).

Fuente: Henry Alford’s Greek Testament

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

: The epithet elect has probably the same force as holy in our common phrase, The holy angels . Compare the remarkable parallel, cited by Otto and Krebs, from Josephus, B. J . ii. 16, 4, , and Testament of Levi , xix. 3, , . , . . The references to angels in St. Paul’s speeches and letters suggest that he had an unquestioning belief in their beneficent ministrations; though he may not have attached any importance to speculations as to their various grades. We are safe in saying that the elect angels are identical with “the angels which kept their own principality” (Jud 1:6 ), “that did not sin” (2Pe 2:4 ).

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

refers to all the preceding disciplinary instructions.

: dislike, praejudicium .

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

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

Fuente: The Expositors Greek Testament by Robertson

charge. Greek. diamarturomai. See Act 2:40.

Lord. The texts omit.

Jesus Christ. The texts read “Christ Jeans”. App-98. X11.

observe = guard.

without = apart from.

preferring . . . another = prejudgment, prejudice. Greek. prokrima. Only here.

nothing. Greek. medeis, as in or 1Ti 14:22.

by. App-104.

partiality. Literally inclining towards. Greek. prosklisis. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

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

Schleiermacher thinks this mention of one class of angels as elect, inconsistent with the Apostles warning against genealogies and idle questions: but with the above interpretation such objection falls to the ground. Baur would explain the expression by the gnostic notion of angels more immediately connected with our Lord, alluded to by Irenus, i. 4. 5, p. 21, : see ib. 7. 1, p. 32. But Irenus text is , which hardly justifies the interpretation: and if it did, the whole lies too far off the matter in our text, to be brought to bear upon it), that thou keep these things (viz. the injunctions, 1Ti 5:19-20. De W., taking 1Ti 5:20 generally, is obliged, although he confesses that the connexion with 1Ti 5:19 would be best if only 1Ti 5:19; 1Ti 5:21 came together, to explain of 1Ti 5:20 only, see below) without prejudice (pr-judicium-previous condemnation before hearing a mans case: a word only found here), doing nothing according to partiality (bias towards, as the other was bias against, an accused presbyter. Diod. Sic., iii. 27, uses the word in its literal sense: , :-Diog. Laert., prom. 20, in its metaphorical: . Thdrt. says well, , . ).

Fuente: The Greek Testament

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

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

[44] , . But Middletons canon does not apply there; for are used as proper names, not appellatives. So here, too, if the be not read. Therefore is God the Father.-ED.

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

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

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

Fuente: Gnomon of the New Testament

1Ti 5:21

I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.-God is no respecter of persons and holds to stricter accountability those who have the best opportunities and occupy the higher places and demands that his servants shall be guided by the same principles of right and justice. It takes courage to do this. But in the doing of the more difficult duties, God bestows the highest blessings. So he solemnly charges Timothy that he discharge these duties without favor or partiality.

Fuente: Old and New Testaments Restoration Commentary

angels

(See Scofield “Heb 1:4”).

Fuente: Scofield Reference Bible Notes

charge: 1Ti 6:13, 1Th 5:27, 2Ti 2:14, 2Ti 4:1

the elect: Mat 16:27, Mat 25:41, 2Pe 2:4, Jud 1:6, Rev 12:7-9, Rev 14:10

that: Psa 107:43, Psa 119:34, Mat 28:20

without preferring: or, without prejudice, Lev 19:15, Deu 1:7, Deu 33:9, Pro 18:5, Luk 20:21, Act 15:37, Act 15:38, 2Co 5:16

partiality: Mal 2:9, Jam 2:1-4, Jam 3:17

Reciprocal: Exo 6:13 – General Lev 8:35 – keep Lev 14:42 – General Num 18:5 – And ye Num 27:19 – give him Deu 1:16 – charged Deu 30:19 – I call heaven 1Sa 8:1 – made his 1Ch 22:6 – charged him Pro 24:23 – It Ecc 5:6 – before Dan 4:17 – by the Mar 8:15 – he charged Rom 9:1 – I say 1Co 1:10 – by the 2Co 7:11 – clearing Eph 4:17 – in the 1Th 2:11 – charged 1Th 4:1 – by the 2Th 3:6 – in the 1Ti 6:17 – Charge

Fuente: The Treasury of Scripture Knowledge

1Ti 5:21. I charge thee before God, etc. Timothy was to realize the seriousness of the charge by knowing that Paul was not the only one who was concerned in the matter, and that others would be witnesses of the way he conducted the duties of his work as an evangelist in charge. Elect angels. The first word is from MUM-TOS, and Thayer’s general definition is, “picked out, chosen.” He offers the following explanation of the phrase in connection with this verse: “Those whom God has chosen out from other created beings to be peculiarly associated with him, and his highest ministers in governing the universe.” (See Heb 1:13-14.) Doing nothing by partiality. There might be a temptation to prefer one person or perform one act instead of another under pressure of prejudice. Timothy is charged to be fair and execute his duties unpleasant though they may be, “without fear or favor,” regardless of who may be involved in any case coming up.

Fuente: Combined Bible Commentary

1Ti 5:21. I charge thee. The solemnity of the adjuration here, as in 2Ti 4:1, implies a latent fear that the youth, the asceticism, the sensitiveness of Timothy might lead him beyond the line of strictly judicial action, to prejudice against the accused, or partiality in his favour.

The elect angels. The meaning of the adjective is not quite clear. In one sense all good angels were among Gods elect; but the word is probably used of those who were chosen specially for ministering to the righteous judgments of God, and who, therefore, are thought of as looking on, approving or condemning, as the conduct of the earthly judge is in accord, or at variance, with His. The thought of angels as assessors in the final judgment meets us in our Lords teaching in Mat 25:31.

Without preferring one before another. A mistranslation. Read, as above, without prejudice in the sense of without pre-judging.

Fuente: A Popular Commentary on the New Testament

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

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

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 21

The elect angels; the holy angels.

Fuente: Abbott’s Illustrated New Testament

1Ti 5:21 I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Oh foooeeeyy! Paul is no fun!

He wants us to treat everyone the same and not play favorites!

I assume the “observe these things refers to the widows and the elders. Both groups should be treated equally and without favorites. One widow should not be treated differently more than the other nor should one elder be rebuked and another receives no rebuke.

This may well go back even further to the thought of treating all of the subgroups of this chapter without partiality.

Paul seems to be somewhat serious when he states, “I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring….”

He means business. Why? Partiality in a church is a natural trouble maker!

I would like to consider the reason that some of the writers of Scripture use multiple Persons of the Trinity when speaking of God – one God as we all know the Bible teaches.

Why did Paul say “before God, and the Lord Jesus Christ” when speaking in this text? Why did John, in Rev 11:15, say “of our Lord, and of his Christ?”

Of course we know that the Holy Spirit is moving the authors in what they record, but the use of two members of the Trinity is of interest to me. Also, why not all three members of the Trinity?

Some possible reasons:

1. When name dropping is used, why use only one, especially when you know three very IMPORTANT people. I don’t think that Paul was name dropping, but when he charges, he wanted to make the point as clearly as possible – he was serious and he had good backing in what he said.

2. There is the possibility that he was charging them before their God, the author of their salvation, as well as their savior and head of the church Jesus Christ.

Then comes a further question, why does Paul charge the folks before the elect angels? What do angels have to do with saints living a proper life?

1. Heb 12:1 may give some help. “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, “

We aren’t told specifically that this cloud of witnesses includes the elect angels, but that is a distinct possibility. I would suggest that the cloud of witnesses includes the entire heavenly court, but it Almighty God, the beasts of the throne, the angelic host and the departed saints.

2. 1Pe 1:11-12 “11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.”

It would seem from this passage that the angels are very interested in the goings on between God and man especially in the area of salvation. I suspect it is similar to our interest in what they are like and what that time of decision was like when Satan rebelled.

Heb 1:14 “ministering spirits sent forth to minister to those who shall be the heirs of salvation,” shows clearly that the angels minister to the believer in some manner thus it shouldn’t surprise us that they are witnesses of church/believer activities.

And then there is a further question. Why did Paul use the term “elect” in relation to angels? Are angels elected as humans are elected? If so are they also predestined etc.? If they were elect, were the fallen angels not elect? Wow, look at all the false doctrines we could build on this one verse if we determined to do so.

No, I don’t think that they are predestined, but Paul is clear that they are elect – just what that means we need to consider further.

The term elect appears as elect, but also is translated chosen, thus indicating that the angels were chosen in some manner or some of the angels were chosen. It is the same term that is used of believers being elect.

The thought crossed my mind that this might relate to the arch angels as opposed to all angels. They are a special level of angels and would have been chosen to that level – logically speaking in my mind. Young translated the terms “choice messengers.” This would allow nicely for my thinking.

There is also another possibility. Many believe that the angels that chose to serve God were somewhere before time sealed or guaranteed in their “GOOD” decision – thus prohibiting them from falling at a later time. This is a possibility, though I don’t hold to this thought, nor is there any passage I know of that indicates it. If this is true, one might suggest that this was a choosing or election of some sort.

Burkitt suggests one final possible interpretation to the idea of elect. He mentions that these “elect angels” may be a group of angels selected or chosen by the Lord Himself out of all the angelic host to assist Him in his Headship over the church. These angels may be chosen to minister exclusively to the believers in this age, while other angels were to serve in other capacities in God’s overall plan of the ages.

Some miscellaneous texts relating to angels that might be of use. Luk 9:26 mentions His holy angels. Jud 1:6 mentions those angels that fell, which automatically creates a class that did not fall. 2Pe 2:4 also mentions the fallen angels. Paul relates again the relationship that exists between angels and man 1Co 4:9; 1Co 11:10

Now to the final thought of the verse.

NO FAVORITISM:

Not based on like or dislike.

Not based on rich or poor.

Not based on preacher or non-preacher.

Not based on good looking or bad looking.

Not based on doctrine or bad doctrine – well maybe there is one basis for making exceptions!

This seems to relate to how the congregation treats the elders since elders are the specific context.

We might apply this to relate to not upholding the teaching elder over and above other elders. It might apply to believing one elder over another, or for that matter believing an elder over a member of the congregation – well even vice versa.

I believe that the writer of Hebrews sums up the relationship quite well when he says in 13.7 “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.” And then in verse seventeen he continues “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.”

I do not know what all is involved with “must give account” but I trust that I have followed and remembered those elders that God has placed me under over the years – that they might give good report to the Lord with joy!

One further comment from the Hebrews text – the congregation is to submit to the elder. On one of the boards I visit often the men have been discussing church government as I have been presenting it in this study. One of the points they have brought forth is this thought of submission to the rule – or as we have seen – leadership of the elders. If this does not happen, then the system God set up won’t function – this may be why we have so many systems. People do not want to submit so they devise other systems so they don’t have to submit.

If God has set these men in office then the congregation is obligated to submit to their leadership. No choice – unless the elders are in sin or going a completely different direction than the congregation has set.

In our society each person is an island unto themselves and submits to no one! We were at a restaurant in line waiting. The line was in a hallway wide enough for people to pass and have room between. I was at one side. A young employee of the establishment who seemingly owned the center of the hallway came briskly through and hit my arm because I was in her space.

Congregations must learn they are a body, not individuals, for the church to function correctly.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:21 {17} 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.

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

Fuente: Geneva Bible Notes

Paul could hardly have stressed the importance of absolute objectivity and honesty in dealing with offending leaders more strongly (cf. 1Ti 6:13; 2Ti 4:1). God, Christ Jesus, and the elect angels are all judges (Mat 25:31; Mar 8:38; Luk 9:26; Rev 14:10). Paul urged Timothy on behalf of these judges to judge fairly. The apostle may have been thinking of Deu 19:17 here since that verse also specifies a trio of judges in a context of judging an accused offender.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)