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Verse 1. - Befit for become, A.V.; the sound for sound, A.V. But speak thou, etc. The apostle now brings out, in full couldst with the vain talk of the heretical teachers, the solid, sober teaching of a true man of God, in harmony with the sound doctrine of the gospel of Christ. The sound doctrine (τῇ ὑγιαινούσῃ διδασκαλία); as in 1 Timothy 1:10 (where see note). In 1 Timothy 6:1 ἡ διδασκαλία by itself means "the Christian faith," "the doctrine of the gospel." The varying phrases, ἡ καλὴ διδασκαλία, ἡ κατ εὐσεβείαν διδασκαλία, and ἡ ὑγιαινοῦσα διδασκαλία, all mean the same thing, with varying descriptive qualifications (see ver. 10). The article "the" is not required.

Verse 2. - Aged for the aged, A.V.; temperate for sober, A.V.; sober-minded for temperate, A.V.; love for charity, A.V. Temperate (νηφάλιος); as 1 Timothy 3:2, (where see note). Grave (σεμνούς); as 1 Timothy 3:8, 11 (see too 1 Timothy 2:2; 1 Timothy 3:4). Sober-minded (σώφρονας); as Titus 1:8, note. Sound (ὑγιαίνοντας); see ver. 1, note, and Titus 1:13, where, as here, the word is applied to persons, as it is in its literal sense in 3 John 1:2. Faith... love... patience. We have the same triad in 1 Timothy 6:11. In 1 Corinthians 13:13 we find "faith, hope, love." In 1 Thessalonians 1:3 the apostle joins "work of faith, labor of love," and "patience of hope," which last phrase seems almost to identify patience and hope (cutup. too Romans 8:25; Romans 15:4). We must not miss the important warning, not only to have some kind of faith, love, and patience, but to be healthy and vigorous in our faith, love, and patience. There is a puny faith, a sickly love. and a misdirected patience.

Verse 3. - That for the, A.V; be reverent in demeanor for that they be in behavior as becometh holiness, A.V.; slanderers for false accusers, A.V.; nor for not, A.V.; enslaved for given, A.V.; that which is good for good things, A.V. Reverent (ἱεροπρεπεῖς); only here in the New Testament, twice in 4 Maccabees (in 9:25, where the eldest of the seven brothers who suffered martyrdom ruder Antiochus Epiphanes is called ὁἱεροπρεπὴς νεανίας; and in 11:20, where it is coupled with αἰών, "age," or "generation"); it is not uncommon in classical Greek. The word means "becoming a holy person, place, or matter;" otherwise expressed in 1 Timothy 2:10, "which becometh women professing godliness;" and Ephesians 5:3, "as becometh saints." In demeanor (ἐν καταστήματι; Of much wider meaning than καταστολή in 1 Timothy 2:7); here only in the New Testament, once in 3Macc. 5:45, "a state" or "condition," spoken of elephants; and so in classical Greek, applied to a man, to health, to the air, or the body politic. Here mien, demeanor, or deportment, including, as St. Jerome expounds it, the movements of the body, the expression of the countenance, what is said, and what is left unsaid. The whole habit and composition or structure of mind and body is to be ἱερόπρεπες, what becomes a holy woman. Slanderers (διαβόλους); as 1 Timothy 3. (q.v.). Nor enslaved to much wine (comp. 1 Timothy 3:8). Observe the fitness of the phrase "enslaved." The drunkard is thoroughly the slave of his vicious appetite (cutup. Titus 3:3; Romans 6:16; 2 Peter 2:19). Teachers of that which is good (καλοδιδασκάλους); only here in the New Testament, not found in the LXX., or in classical Greek; teachers, by their holy demeanor as well as by their words. For as Ignatius (quoted by Ellicott) says of the Bishop of the Trallians, "His very demeanor (αὐτὸ τὸ κατάστημα) was a great lesson (μοθητεία)."

Verse 4. - Train for teach... to be sober, A.V. Train (σωφρονίζωσι); only here in the New Testament, not found in the LXX., but common in classical Greek in the sense of to "correct," "control," or "moderate," which is its meaning here. Ellicott renders it "school" (comp. 1 Timothy 5:14). The A.V. "teach to be sober" is manifestly wrong. To love their husbands (φιλάνδρους εῖναι); here only in the New Testament, not found in the LXX., but occasionally, in this sense, in classical Greek. To love their children (φιλοτέκνους); here only in the New Testament, not found in the LXX. except in 4 Macc. 15:4, but not uncommon in classical Greek.

Verse 5. - Sober-minded for discreet, A.V.; workers for keepers, A.V. and T.R.; kind for good, A.V.; being in subjection for obedient, A.V. Sober-minded (σώφρονας); as in ver. 2 and Titus 1:8; 1 Timothy 3:2. "Discreet" is nearer the sense than "sober-minded." Perhaps the French sage is nearer still. Workers at home (οἰκουργούς, for the T.R. οἰκουρούς). Neither word occurs elsewhere in the New Testament or in the LXX., nor does οἰκουργός in classical Greek. But οἰκουρός, which is probably the true reading (Huther), is common in good classical Greek for "stayers at home." It is derived from οῖκος and οῦρος, a "keeper." Kind (ἀγαθάς). The idea of kindness or good nature seems to be the side of goodness here intended; as we say, "He was very good to me" (so Matthew 20:15 and 1 Peter 2:18). Kindness is the leading idea in ἀγαθός. Obedient (ὑποτασσόμενας). These identical words occur in 1 Peter 3:1 (see too Ephesians 5:22; Colossians 3:18). That the Word of God be not blasphemed (see 1 Timothy 6:1). St. Paul complains that the Name of God was blasphemed among the Gentiles on account of the evil deeds of the Jews (Romans 2:24; see Ezekiel 36:20-23). Our Lord, on the other hand, exhorts that Christians, by their good works, should lead men to glorify their Father which is in heaven. The passage before us shows how much the honor of Christianity is bound up with the faithful discharge by Christians of the simple domestic duties of life. In truth, the family is the chief seat, and often the main test, of Christian virtue, as it is the distinctive feature of humanity as ordained by God.

Verse 6. - The younger for young, A.V. The younger (see 1 Peter 5:5, where, however, the νεώτεροι are contrasted with the πρεσβύτεροι, as in 1 Timothy 5:1; here with πρεσβύτας in ver. 2).

Verse 7. - An ensample for a pattern, A.V.; thy doctrine for doctrine, A.V.; R.T. omits sincerity (ἀφθαρσίαν), which is in the T.R. In all things (περὶ πάντα); as 1 Timothy 1:19 (περὶ τὴν πίστιν); "concerning, in the matter of" (Ellicott on 1 Timothy 1:19). St. Jerome and others connect these words with the preceding clause, "to be sober-minded in all things." But it is usually taken as in the text, "in all things showing thyself," etc. Showing thyself, etc. With regard to the somewhat unusual addition of the reflexive pronoun to the verb in the middle voice, Bishop Ellicott remarks, "Emphasis and perspicuity are gained" by it. An ensample (τύπον). Huther remarks that this is the only passage in the New Testament where τύπος is followed by a genitive of the thing. In 1 Timothy 4:12 the genitive is of the person to whom the example is given, in word, in conversation, etc., and in 1 Peter 5:3, τύπος τοῦ πομνίου. Of good works (comp. Titus 3:8). Note the stress laid by St. Paul upon Christian practice as the result of sound doctrine. Mere talk is absolutely worthless. Uncorruptness (ἀφθορίαν, or, as T.R., ἀδιαφθορίαν); only here in the New Testament, and not in the LXX. or in classical Greek. Ἀφθορία has the best manuscript authority; but the sense of ἀδιαφθορία as deduced from the good classical word ἀδιάφθορος, which means among other things "incorruptible" - not to be influenced by entreaties or bribes - seems to make it preferable. The word describes the quality of the teacher rather than of his doctrine. He is to preach the truth without fear or favor. Gravity (σεμνότητα); as 1 Timothy 2:2; 1 Timothy 3:4. This, again, is a quality of the teacher. These accusatives depend upon παρεχόμενος. But the construction of the sentence is somewhat irregular for brevity's sake.

Verse 8. - Us for you, A.V. and T.R. Sound speech (λόγον ὑγιῆ); still depending upon παρεχύμενος. Besides his personal qualities as a teacher, his speech, or doctrine, must be sound. The word, common of bodily health, is only here applied to speech or doctrine; the common phrase in the pastoral Epistles is ὑγιασινούση διδασκαλία, ὑγιαίνουσι λόγοις, and the like. That cannot be condemned (ἀκατάγνωστον); only here in the New Testament, once in 2 Macc. 4:27. This marks the care that the Christian teacher must take not to say anything in his teaching rash, or reprehensible, or that can give offence or cause the ministry to be blamed (camp. 1 Timothy 5:14). May be ashamed (ἐντραπῇ). In the active voice ἐντρέπειν is "to put to shame" (1 Corinthians 4:14), and in classical Greek. In the middle voice ἐντρέπομαι, followed by a genitive of the person, or an accusative in later Greek, means to "respect, reverence" (Matthew 21:37; Luke 18:2, etc.). In the passive, as here and 2 Thessalonians 3:14, it means "to be put to shame," "to be ashamed" (comp. Psalm 34:4 LXX., 35:40. (Compare, for the sentiment, 1 Peter 2:15; 1 Peter 3:16; and note the frequent resemblances between the pastoral Epistles and those of St. Peter.) The shame of the detractors consists in their being put to silence, having nothing to say, being proved to be slanderers. No evil thing (μηδὲν φαῦλον); as James 3:16; John 3:20; John 5:29. The word means "mean, worthless, paltry," and is hence synonymous with