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 spirits—in whose sight, as they stood and ministered before the throne of God, Timothy would rule over the charge committed to him—would 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 Luke 1:19.) St. Paul loves to refer to the ranks and degrees of the host of heaven. (See Romans 8:38; Ephesians 1:21; Colossians 1:16.) But it is possible that these “elect angels” were those blessed spirits who “kept their first estate,” and had not fallen. (See 2Peter 2:4, and Jude 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 presbyters—the 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.

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 Hebrews 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 Ephesians 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 Matthew 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" - χωρὶς προκρίματος chōris 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.

before—"in the presence of God."

Lord—omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels

elect angels—an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9).

these things—the injunctions, 1Ti 5:19, 20.

without preferring one before another—rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24.

partiality—in favor of 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 Vulgate and other good authorities favor the more probable reading in English Version.

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 Gill on Revelation 1:4. The Chaldee paraphrase on Genesis 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.

(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.