1 Timothy 5:22

Lay hands suddenly on noman] Better perhaps hastily; the adverb has a similar use in the words of the Unjust Steward, Luke 16:6, -Take thy bond and sit down quickly and write fifty." Compare the clause in the Litany -from battle and murder, and from sudden death," i.e. a death into which we are hurried unawares. The passage has by a large preponderance of ancient and modern commentators been referred to the -imposition of hands" in ordination; and so the first Ember-Prayer of the English Prayer-Book, -Guide and govern the minds of thy servants the bishops and pastors of thy flock, that they may lay hands suddenly on no man, but faithfully, &c." Bp Ellicott's objection that the context only speaks of men ordained is partly met above 1 Timothy 5:17, and is not of so great force as the objections to his own rendering -No penitent is hastily to be absolved by imposition of hands and readmitted to Church fellowship." For (1) when the phrase is so brief, it is unnatural to interpret it except in accordance with its clear meaning in the other two places where it occurs in these Epistles, 1 Timothy 4:14, and 2 Timothy 1:6; and (2) there is no certain proof of the other use of the imposition of hands, i.e. in absolution, so early, although Eusebius, Hist. ii. 2, calls it -an old custom."

neither be partaker of other men's sins Nor yet be a partner in. The verb as used in N. T. with a dative implies a fellowship in life and spirit. Compare the simple usage, Luke 5:10, -the sons of Zebedee which were partners withSimon," and the derived, 1 Peter 4:13, -ye are partners inChrist's sufferings," and 2 John 1:11, -he that giveth him greeting is partner inhis evil works." This clause takes up again the dealing truly with the -error in religion" and -viciousness in life" of those already ordained; with this fresh thought perhaps; -the solemn laying on of hands connects you inevitably with the character of those whom you will ordain: but neither can you in your position be free from danger to yourself by laxness in regard to those who are already ordained; libera animam tuam; "use the authority given you, not to hurt but to help" your own account before God as well as theirs, by "driving away erroneous doctrine" and evil-living."

keep thyself pure This thought follows on: -there is danger too from your own temptations; see that you "deny all worldly lusts and live soberly" yourself." The order in the Greek is thyself keep thou pure. The word here used for -pure" occurs in that locus classicusof -personal religion," 1 John 3:3, where Bp Westcott well distinguishes the three separate Greek words for -pure," -holy" and -clean."

Hagnos-pure," hagios-holy," and katharos-clean:" - hagnosmarks prominently a feeling, the result of an inward effort, and katharosa state, coming by the application of some outward means; hagiosthat which is holy absolutely, either in itself (as God) or in idea (as man in virtue of his divine destination). It is in respect of our Lord's human life that He can be spoken of as hagnos, and in respect of His true humanity it can be said of Him that "He ispure" and not only that "He waspure." The result of the perfection of His earthly discipline (Hebrews 5:7 ff.) still abides in His glorified state."