4:1 {Expressly} (\rýtÏs\). Late adverb, here alone in N.T., from
verbal adjective \rýtos\ (from root \reÏ\). The reference is to
the Holy Spirit, but whether to O.T. prophecy (#Ac 1:16) or to
some Christian utterance (#2Th 2:2; 1Co 14:1ff.) we do not know.
Parry recalls the words of Jesus in #Mt 24:10,24. {In later
times} (\en husterois kairois\). Old adjective (#Mt 21:31)
usually as adverb, \husteron\ (#Mt 4:2). Relative time from the
prediction, now coming true (a present danger). {Some shall fall
away} (\apostýsontai tines\). Future middle of \aphistými\,
intransitive use, shall stand off from, to fall away, apostatize
(#2Co 12:8). {From the faith} (\týs pisteÏs\). Ablative case
(separation). Not creed, but faith in God through Christ. {Giving
heed} (\prosechontes\). Supply \ton noun\ (the mind) as in #3:8.
{Seducing spirits} (\pneumasin planois\). Old adjective (\planý\,
wandering), here active sense (deceiving). As substantive in #2Co
6:8. Probably some heathen or the worst of the Gnostics.
{Doctrines of devils} (\didaskaliais daimoniÏn\). "Teachings of
\daimons\." Definite explanation of the preceding. Cf. #1Co
10:20f.

4:2 {Through the hypocrisy of men that speak lies} (\en
hupokrisei pseudologÏn\). For \hupokrisis\, see #Ga 2:13.
\Pseudologos\ (\pseudýs, legÏ\) _Koin«_ word from Aristophanes
on. Here only in N.T. "A good classical word for liars on a large
scale" (Parry). {Branded in their own conscience as with a hot
iron} (\kekaustýriasmenÏn týn idian suneidýsin\). Accusative case
\suneidýsin\ retained with the perfect passive participle of
\kaustýriazÏ\, a rare verb only here and once in Strabo. Branded
with the mark of Satan (#2Ti 2:26) as Paul was with the marks of
Christ (#Ga 6:17). Agreeing in case with \pseudologÏn\.

4:3 {Forbidding to marry} (\kÏluontÏn gamein\). Present active
participle of common verb \kÏluÏ\, to hinder, genitive case
agreeing with \pseudologÏn\. See #Col 2:16,21f., where Paul
condemns the ascetic practices of the Gnostics. The Essenes,
Therapeutae and other oriental sects forbade marriage. In #1Co 7
Paul does not condemn marriage. {To abstain from meats}
(\apechesthai brÏmatÏn\). Infinitive dependent, not on
\kÏluontÏn\, but on the positive idea \keleuontÏn\ (implied, not
expressed). Ablative case of \brÏmatÏn\ after \apechesthai\
(present direct middle, to hold oneself away from). See #1Co
8-10; Ro 14; 15 for disputes about "meats offered to idols" and
#Co 1:22f. for the Gnostic asceticism. {Which God created} (\ha
ho theos ektisen\). First active indicative of \ktizÏ\ (#Co
1:16). Cf. #1Co 10:25. {To be received} (\eis metalýmpsin\).
"For reception." Old word, only here in N.T. {By them that
believe and know} (\tois pistois kai epegnÏkosi\). Dative case,
"for the believers and those who (one article unites closely)
have known fully" (perfect active participle of \epiginÏskÏ\), a
Pauline use of the word (#Col 1:6).

4:4 {Creature} (\ktisma\). Late word from \ktizÏ\, result of
creating. See #Ge 1:31; Mr 7:15; Ro 14:14 for the idea stated.
{To be rejected} (\apoblýton\). Old verbal adjective in passive
sense from \apoballÏ\, to throw away, here only in N.T. {If it be
received} (\lambanomenon\). "Being received." Present passive
participle of \lambanÏ\, in conditional sense, "with
thanksgiving."

4:5 {It is sanctified} (\hagiazetai\). Present passive indicative
of \hagiazÏ\, here "rendered holy" rather than "declared holy."
Cf. verse #4. {Through the word of God and prayers} (\dia logou
theou kai enteuxeÏs\). See #2:1 for \enteuxis\. Paul seems to
refer to Genesis 1. It is almost a hendiadys "by the use of
Scripture in prayer."

4:6 {If thou put the brethren in mind of these things} (\tauta
hupotithemenos tois adelphois\). Present middle participle of
\hupotithými\, to place under, to suggest, old and common verb,
here only in N.T., "suggesting these things to the brethren."
{Thou shalt be a good minister of Christ Jesus} (\kalos esýi
diakonos Christou Iýsou\). This beautiful phrase covers one's
whole service for Christ (#3:1-7). {Nourished in}
(\entrephomenos\). Present passive participle of \entrephÏ\, old
verb, to nourish in, used by Plato of "nourished in the laws,"
here only in the N.T. {The words of the faith} (\tois logois týs
pisteÏs\). Locative case. The right diet for babes in Christ. The
Bolshevists in Russia are feeding the children on atheism to get
rid of God. {Which thou hast followed} (\hýi parýkolouthýkas\).
Perfect active indicative of \parakoloutheÏ\, old verb, to follow
beside, of persons (often in old Greek) or of ideas and things
(#Lu 1:3; 1Ti 4:6; 2Ti 3:10). With associative instrumental case
\hýi\ (which).

4:7 {Refuse} (\paraitou\). Present middle imperative second
person singular of \paraiteÏ\, old verb, to ask of one and then
to beg off from one as in #Lu 14:18f.; Ac 25:11; 1Ti 4:7; 5:11;
Tit 3:10; 2Ti 2:23. {Profane} (\bebýlous\). See #1:9. {Old
wives' fables} (\graÏdeis muthous\). On \muthos\, see #1:4.
\GraÏdeis\, late word (Strabo, Galen) from \graus\, old woman,
and \eidos\ (look, appearance). Such as old women tell to
children like the Gnostic aeons. {Exercise thyself} (\gumnaze
seauton\). Present active imperative of \gumnazÏ\, originally to
exercise naked (\gumnos\). Old and common verb, but in N.T. only
here and #Heb 5:14; 12:11.

4:8 {Bodily exercise} (\hý sÏmatiký gumnasia\). \Gumnasia\ (from
\gumnazÏ\), also a common old word, here only in N.T. So also
\sÏmatiký\ (from \sÏma\, body) in N.T. only here and #Lu 3:22.
{Profitable} (\Ïphelimos\). Another old word (from \ÏpheleÏ\, to
help, to profit), in N.T. only here, #Tit 3:8; 2Ti 3:16. {For a
little} (\pros oligon\). "For little." Probably extent in
contrast to \pros panta\ (for all things), though in #Jas 4:14
it is time "for a little while." {Which now is} (\týs nun\). "The
now life." {Of that which is to come} (\týs mellousýs\). "Of the
coming (future) life."

4:9 See #1:15 for these very words, but here the phrase points
to the preceding words, not to the following as there.

4:10 {To this end} (\eis touto\). The godliness (\eusebeia\) of
verse #8. See #2Co 6:10 as Paul's own commentary. {We labour}
(\kopiÏmen\, #Col 1:29) {and strive} (\kai agÏnizometha\, #Col
1:29). Both Pauline words. {Because we have set our hope} (\hoti
elpikamen\). Perfect active indicative of \elpizÏ\ (#Ro 15:12).
{Saviour of all men} (\sÏtýr pantÏn anthrÏpÏn\). See #1:1 for
\sÏtýr\ applied to God as here. Not that all men "are saved" in
the full sense, but God gives life (#6:13) to all (#Ac 17:28).
{Specially of them that believe} (\malista pistÏn\). Making a
distinction in the kinds of salvation meant. "While God is
potentially Saviour of all, He is actually Saviour of the
\pistoi\" (White). So Jesus is termed "Saviour of the World"
(#Joh 4:42). Cf. #Ga 6:10.

4:12 {Despise} (\kataphroneitÏ\). Imperative active third
singular of \kataphroneÏ\, old verb, to think down on, to despise
(#Ro 2:4). {Thy youth} (\sou týs neotýtos\). Genitive case of
old word (from \neos\) as in #Mr 10:20. {Be thou} (\ginou\).
Present middle imperative of \ginomai\. "Keep on becoming thou."
{An ensample} (\tupos\). Old word from \tuptÏ\, a type. Pauline
use of the word (#1Th 1:7; 2Th 3:9; Php 3:17; Tit 2:7). {To them
that believe} (\tÏn pistÏn\). Objective genitive. {In word} (\en
logÏi\). In conversation as well as in public speech. {In manner
of life} (\en anastrophýi\). "In bearing" (#Ga 1:13; Eph 4:22).
{In purity} (\en hagneiŠi\). Old word from \hagneuÏ\ (\hagnos\).
Sinlessness of life. Used of a Nazirite (#Nu 6:2,21). Only here
and #5:2 in N.T.

4:13 {Till I come} (\heÏs erchomai\). "While I am coming"
(present indicative with \heÏs\), not "till I come" (\heÏs
elthÏ\). {Give heed} (\proseche\). Present active imperative,
supply \ton noun\, "keep on putting thy mind on." {The reading}
(\týi anagnÏsei\). Old word from \anaginÏskÏ\. See #2Co 3:14.
Probably in particular the public reading of the Scriptures (#Ac
13:15), though surely private reading is not to be excluded. {To
exhortation} (\týi paraklýsei\), {to teaching} (\týi
didaskaliŠi\). Two other public functions of the minister.
Probably Paul does not mean for the exhortation to precede the
instruction, but the reverse in actual public work. Exhortation
needs teaching to rest it upon, a hint for preachers today.

4:14 {Neglect not} (\mý amelei\). Present active imperative in
prohibition of \ameleÏ\, old verb, rare in N.T. (#Mt 22:5; 1Ti
4:14; Heb 2:3; 8:9). From \amelýs\ (\a\ privative and \melei\,
not to care). Use with genitive. {The gift that is in thee} (\tou
en soi charismatos\). Late word of result from \charizomai\, in
papyri (Preisigke), a regular Pauline word in N.T. (#1Co 1:7; 2Co
1:11; Ro 1:11; etc.). Here it is God's gift to Timothy as in
#2Ti 1:6. {By prophecy} (\dia prophýteias\). Accompanied by
prophecy (#1:18), not bestowed by prophecy. {With the laying on
of the hands of the presbytery} (\meta epitheseÏs tÏn cheirÏn tou
presbuteriou\). In #Ac 13:2f., when Barnabas and Saul were
formally set apart to the mission campaign (not then ordained as
ministers, for they were already that), there was the call of the
Spirit and the laying on of hands with prayer. Here again \meta\
does not express instrument or means, but merely accompaniment.
In #2Ti 1:6 Paul speaks only of his own laying on of hands, but
the rest of the presbytery no doubt did so at the same time and
the reference is to this incident. There is no way to tell when
and where it was done, whether at Lystra when Timothy joined
Paul's party or at Ephesus just before Paul left Timothy there
(#1:3). \Epithesis\ (\from epitithými\, to lay upon) is an old
word, in LXX, etc. In the N.T. we find it only here, #2Ti 1:16;
Ac 8:18; Heb 6:2, but the verb \epitithými\ with \tas cheiras\
more frequently (#Ac 6:6 of the deacons; #8:19; 13:3; 1Ti 5:22,
etc.). \Presbuterion\ is a late word (ecclesiastical use also),
first for the Jewish Sanhedrin (#Lu 22:66; Ac 22:5), then (here
only in N.T.) of Christian elders (common in Ignatius), though
\presbuteros\ (elder) for preachers (bishops) is common (#Ac
11:30; 15:2; 20:17, etc.).

4:15 {Be diligent in these things} (\tauta meleta\). Old verb
from \meletý\ (care, practice), present active imperative, "keep
on practising these things." In N.T. only here and #Ac 4:25.
{Give thyself wholly to them} (\en toutois isthi\). Present
imperative second person singular of \eimi\, "keep on in these
things." Note five uses of \en\ in verse #12 and three datives
in verse #14. Plutarch (Pomp. 656 B) says Caesar was \en
toutois\ ("in these things"). It is like our "up to his ears" in
work (\in medias res\) and sticking to his task. {Thy progress}
(\sou hý prokopý\). _Koin«_ word from \prokoptÏ\, to cut forward,
to blaze the way, in N.T. only here and #Php 1:12,25. Paul's
concern (purpose, \hina\ and present subjunctive \ýi\ of \eimi\)
is that Timothy's "progress" may be "manifest to all." It is
inspiring to see a young preacher grow for then the church will
grow with him.

4:16 {Take heed to thyself} (\epeche seautÏi\). Present active
imperative of old verb \epechÏ\, to hold upon (#Php 2:1,16), but
here \ton noun\ (the mind) must be supplied as in #Ac 3:5 and as
is common with \prosechÏ\. With dative case \seautÏi\. "Keep on
paying attention to thyself." Some young preachers are careless
about their health and habits. Some are too finical. {And to the
teaching} (\kai týi didaskaliŠi\). This is important also.
{Continue in these things} (\epimene autois\). Present active
imperative of \epimenÏ\, old and common verb to stay by the side
of a person or thing. See #Ro 6:1; Col 1:23. "Stay by them,"
"stick to them," "see them through." "Stick to the business of
framing your own life and your teaching on right lines" (Parry).
{Thou shalt save} (\sÏseis\). Future active of \sÏzÏ\, effective
future, finally save. Cf. #1Co 9:27; Joh 10:9.