Verse by Verse

17 Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.

18 Let them do good, that they be rich in good works, ready to give, willing to share,

19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.

this present age (v.17) = lit. “the now age” — (used elsewhere only in 2 Timothy 4:10 and Titus 2:12)

age = aion — All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale. The subtle, informing spirit of the kosmos or world of men who are living alienated and apart from God. The spirit of the age. — Wuest, page 102

haughty = lit. “to think lofty” — highminded

trust (v.17) = lit. “to have one’s hope set on”

the living (v.17) — not in most manuscripts

gives (v.17) = furnishes, supplies

enjoy (v.17) — the pleasure to be obtained from a thing — here, the things given by God

rich in good works (v.18) — a play on words, compared to financial riches

good works (v.18) = kalos = fair honorable — with emphasis on the giving rather than the receiving (which is agathos = beneficial)

share (v.18) = fellowship, have in common

storing up (v.19) = treasure

good (v.19) = kalos — see v.18 above

the time to come (v.19) — the Judgment Seat of Christ where Christians are rewarded for their works

lay hold (v.19) = seize upon, take possession of

eternal life (v.19) = lit. “the life truly,” “the life indeed” — that which is truly life

I think there is more to this than doing good works in order to get rewards in eternity. I believe Paul uses the term “the life indeed” to indicate that we should be taking possession of our eternal life and begin living it now. If we have eternal life, then that eternal life has already begun. If that makes sense.

Had Timothy been living under the preceding dispensation, when our Lord was on earth, he would have had to tell the rich members of his congregation: “Sell that ye have, and give alms” (Luke 12:33). But in this every epistle the apostle has already indicated that this program has passed from the scene. Indeed, instead of an “all things common” program such as was practiced at Pentecost, he now gives us explicit instructions that are more appropriate to “this present evil age:” But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel (1 Timothy 5:8).

Thus, earnestly as he has warned both pastor and people not to “will to be rich,” earnestly as he has counseled them against the dangers of “the love of money,” there was still the question of “them that are rich” (v.17). He does not exhort them to sell their holdings and distribute them for the common good. Rather he instructs Timothy to urge them, actually to “charge” them, as to their attitude under their particular circumstances.

1. That they “be not highminded.”

2. That they “trust not in uncertain riches”

3. That they “trust in God, who giveth us richly all things to enjoy.”

4. “That they do good, that they be rich in good works, ready to distribute, willing to share” — Stam, pages 139-141.

¹³ I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate,

¹⁴ that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing,

¹⁵ which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords,

¹⁶ who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen.

gives life to all things (v.13) = preserves alive

Timothy is stimulated to exhibit moral courage by an assurance that he is in the hands of One whose protective power is universal, and by the example of One who, as Man, put that protective power to a successful test, and was “saved out of death” (Hebrews 5:7). The good confession here is the historical confession of our Lord before Pilate. This is the warrant for the truthfulness of Timothy’s confession. The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. — Wuest, page 99

before (v.13) = in the presence of

before Pontius Pilate (v.13) — Matthew 27:11; John 18:36-37

keep (v.14) = watch, observe, protect — given as an imperative, in the military sense

commandment (v.14) — to charge certain ones not to teach any other doctrine — see 1 Timothy 1:3-4

without spot (v.14) = free from censure, irreproachable, free from vice, unsullied

blameless (v.14) = lit. “not to be laid hold upon” — not open to blame in the (subjective) estimate of men — giving no grounds for accusation

appearing (v.14) = shining forth — used in reference to the Lord’s birth, second coming and, here, the rapture

which (v.15) — referring back to “appearing” in v.14

His (v.15) = one’s own peculiar, private, personal possession

time (v.15) = season — a period signaled by certain details and incidents

blessed (v.15) = happy, prosperous — in His perfection and grace — used only here and in 1 Timothy 1:11

only (v.15) = unique

Potentate (v.15) = one possessed of power, one with the power and authority to rule, able to rule

King of Kings (v.15) = King of them who reign as kings

Lord of Lords (v.15) = Lord of them who reign as lords

The idea here is almost certainly that Timothy can have courage to stand up for the truth because his King and Lord reigns supreme over all other kings and lords as demonstrated when Christ appeared before Pontius Pilate.

immortality (v.16) = lit. “deathlessness,” incapable of dying — In the only other place where it is used in Scripture, 1 Corinthians 15:53-54, it refers to the glorified body of the believer.

dwelling (v.16) = lit. “to be at home”

Wuest’s translation — I am giving you a charge in the presence of God who is constantly preserving in life all things, and Christ Jesus, the One who in His testimony before Pontius Pilate made the good profession, preserve this commandment intact, unsullied, irreproachable, until the glorious manifestation of our Lord Jesus Christ which (glorious manifestation) He will expose to the eyes in His own strategic seasons, the One who is the blessed and only Potentate, the King of those who are reigning as kings, and Lord of those who are ruling as lords, who alone has immortality, dwelling in unapproachable light, whom not even one in the human race has seen nor even is able to see, to whom be honor and power forever. Amen. — Wuest, pages 101-102

11 But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.

12 Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.

but you (v.11) = but as for you in contradistinction to others

flee (v.11) — tense indicates continuous action — be constantly fleeing

these things (v.11) — the love of money and all it brings

pursue (v.11) = run after swiftly, endeavor to acquire — tense indicates continuous action — be constantly eagerly seeking

righteousness (v.11) — here, moral rectitude

love (v.11) = agape

patience (v.11) = lit. “abiding under” — endurance under trials, steadfastness

gentleness (v.11) — having a meek disposition, gentleness of spirit

fight (v.12) = contend for a prize —  tense indicates continuous action — be constantly fighting

of faith (v.12) = “of THE faith” — a particular body of doctrine — Paul was exhorting Timothy to fight for his doctrine

lay hold (v.12) = seize upon, take possession of — tense indicates a definite, decisive act

lay hold of eternal life (v.12) — Timothy was saved and already had eternal life. Paul was telling him to experience it more in his life now, to live in light of his eternal life —  “Life” has a definite article before it — a particular life.

Does this not imply that one who does not get into the battle for truth has failed to “lay hold on eternal life,” to really get out of his life in Christ what it has for him? Paul surely sought to “lay hold” on that for which Christ had “laid hold” on him. (In Philippians 3:12 this term “lay hold” is rendered “apprehend.”) To the Ephesians themselves, Paul had but recently written: “... be strong in the Lord … Put on the whole armor of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:10-11). And, putting “the Sword of the Spirit” in one hand and “the shield of faith” in the other, he challenges them four times to “stand … withstand … stand … stand!” And by God’s grace we can: “For the weapons of our warfare are not carnal [physical] but [they are] mighty through God to the pulling down of strongholds” (2 Corinthians 10:4).

Thus in these letters to Timothy the apostle’s charge is: “War a good warfare … Fight the good fight of the faith … Endure hardness as a good soldier of Jesus Christ” (1 Timothy 1:18; 6:12; and 2 Timothy 2:3). And at the close of his own mighty ministry he himself could say: “I have fought a good fight” (2 Timothy 4:7). — Stam, page 137.

good (v.12) = excellent, noble — good as seen from the outside by another observer

confession (v.12) = lit. “to say the same” — agree with what someone else says — In this case, Timothy’s agreement with Paul’s teaching.

Wuest’s translation — Be constantly engaging in the contest of the Faith, which contest is marked by its beauty of technique. Take possession of the eternal life, into a participation of which you were called and concerning which you gave testimony to your agreement with the good profession in the presence of many witnesses. — Wuest, page 99

⁶ Now godliness with contentment is great gain.

⁷ For we brought nothing into this world, and it is certain we can carry nothing out.

⁸ And having food and clothing, with these we shall be content.

⁹ But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.

¹⁰ For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

desire (v.9) = deliberate grasping — not just a temporary emotion, but a planned,  calculated effort rooted in the mind

greediness (v.10) = stretched out to grab

contentment (v.6) = self-content — translated “sufficiency” in 2 Corinthians 9:8

It [contentment] speaks of an inward self-sufficiency as opposed to the lack or the desire of outward things. It is a favorite Stoic word, expressing the doctrine of that philosophy that a man should be sufficient to himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Song of Solomon 5:18, we read: “Blessed is the man whom God remembereth with a sufficiency convenient for him”; that is, with a sufficiency proportioned to his needs. Thus, Paul’s teaching here is that the possession of a godly piety makes a person independent of outward circumstances, and self-sufficient, enabling him to maintain a spiritual equilibrium in the midst of both favorable circumstances and those which are adverse. “With” is meta, a preposition showing close association of two things. This inward self-sufficiency is a natural accompaniment of godly piety. — Wuest, page 94

and (v.7) — should read “because”

The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it: since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. The reasoning of this clause depends upon the evident truth that since a man comes naked into this world (Job 1:21), and when he leaves it can take nothing for his labor which he may carry away in his hand (Ecclesiastes 5:15; Psalm 49:17), nothing the world can give is any addition to the man himself. He is a complete man, though naked (Matthew 6:25; Luke 12:15). — Wuest, page 94.

clothing (v.8) = covering — can include shelter as well as clothing

content (v.8) = possessed of unfailing strength, to suffice, to be enough against danger — so … defend, ward off, fortified against outward circumstances — same as contentment in v.6, but without the “self” prefix

drown (v.9) = plunge into a depth, sink

destruction (v.9) — not the destruction of being, but of well-being

evil (v.10) — plural

love of money (v.10) — one word in Greek, philarguria = love silver

sorrows (v.10) = consuming grief

3 If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness,

4 he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions,

5 useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.

if (v.3) = “if, as the case is” — a fulfilled condition — the “otherwise” teaching was occurring

teaches otherwise (v.3) — other than the teaching mentioned in v.2 — see 1 Timothy 1:3

consent (v.3) = to come to, draw near, give one’s assent to

wholesome (v.3) = from which we get “hygiene,” “healthy” — free from error

the words of our Lord Jesus Christ (v.3) — as given to Paul

godliness (v.3) = lit. “well-devoutness” — well-pleasing piety — the doctrine that concerns the proper attitude toward God

proud (v.4) = lit. “wrapped in smoke” — blinded — the same word as “puffed up” in 1 Timothy 3:6 — Tense indicates an action completed in the past having finished results in the present — pride has finished its work

knowing (v.4) = understanding — devoid of facts and unable to do reflective thinking

nothing (v.4) = lit. “not even one thing”

obsessed (v.4) = sick, diseased, unsound, morbidly occupied with something — as opposed to “wholesome”

disputes (v.4) = laborious inquiry, quarrels about words — as in 1 Timothy 1:4

envy (v.4) = discontent with another’s superiority or advantage — seeking to deprive another of what he has

strife (v.4) = the expression of enmity

reviling (v.4) = blasphemy, but also, as here, scornful and insulting speech

evil suspicions (v.4) = lit. “underthinking”

useless (v.5) = rubbing against, friction

useless wranglings (v.5) = mutual irritations, constant strife

men of corrupt minds (v.5) = lit. “men corrupted in mind”

destitute (v.5) = bereft, defrauded, despoiled — the sense being that these men once had the truth but have defected from it

godliness is a means of gain (v.5) — that godliness is the way to or source of gain — This false teaching may have been particularly attractive to the slaves in vs. 1-2.

from such withdraw yourself (v.5) — not in the best manuscripts

Wuest’s translation — If, as is the case, anyone is teaching things of a different nature and opposed to the things just mentioned, and does not give his assent to wholesome words, those of our Lord Jesus Christ, and to the teaching which is according to a godly piety, he is in a beclouded and stupid state of mind, which condition is caused by pride, not doing any concentrated or reflective thinking in even one instance, but exercising a morbid curiosity about inquiries and quarrels about words, from which come envy, strife, speech injurious to another’s good name, malicious suspicions, protracted and wearing discussions of men corrupted in mind, who have disinherited themselves of the truth, thinking that godly piety is a way of gain. — Wuest, page 93.

1 Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed.

2 And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things.

Verse 1 is to slaves with unbelieving masters.

bondservants (v.1) = slaves

under the yoke (v.1) — hard and disagreeable conditions

count (v.1) = belief based on external facts, not feelings or sentiment

masters (v.1) = absolute owners with uncontrolled power

honor (v.1) = valuing with a fixed price, prizing, reverencing (1 Peter 2:18-25)

that the name of God and His doctrine may not be blasphemed (v.1) — Unbelieving masters would look upon the rebellion or disobedience of their believing slaves as an indictment against their faith and respond by blaspheming and reviling God and the doctrine Paul was teaching

His doctrine (v.1) — “His” is not in the manuscripts. It’s just “the teaching”

Verse 2 is to slaves with believing masters.

despise (v.2) = think down upon, think little or nothing of

rather serve them (v.2) = lit. “serve them the rather” with emphasis on “the rather” — serve them all the more

benefited (v.2) = good works, kindly acts

those who are benefited (v.2) — The commentaries differ on whether this is referring to the slaves doing kindly acts for the masters or whether the slaves should honor the masters because the masters are believers and do kindly acts.

Wuest’s translation — And those who have believing masters, let them not despise them because they are brothers, but render them a slave’s service, all the more because they are believing ones and beloved ones who busy themselves in kindly service. — Wuest, page 91

___________

Men are continually crying for their rights, supposing that they will gain true happiness if they can only get what’s coming to them. But God says to His children: “Do what is right and you will be blessed.” In a word, the world cries: “My rights!” while God emphasizes righteousness.

In Paul’s day, men were held as slaves for varied reasons. Even under the Law of Moses slaves were sometimes acquired in war as the spoils of victory (Deuteronomy 20:13-14), while others, in default of debts could be sold, or could sell themselves, into slavery so that their masters could assume their debts for them (Exodus 21:2; Leviticus 25:47). Technically, Hebrew masters were not to subject their brethren to abject slavery, but were to treat them as hired servants (Leviticus 25:39-40). However the “wages” paid often consisted of mere lodging, food and clothing — sometimes at the servant’s wish so that the debt might be paid off the sooner. Thieves too could be sold into slavery (Exodus 22:1-4). There was also voluntary slavery (Deuteronomy 15:16-17).

In Colossians 3:18-4:1, the apostle deals with human relations in general. He doesn’t say “Rise and rebel! Assert your rights!” We read “Servants [bondmen], obey in all things your masters according to the flesh.” And this obedience, he goes on to say, should be sincere and from the heart: “not with eyeservice, as men-pleasers, but in singleness of heart … heartily, as to the Lord” (Colossians 3:22-23).

Hence before God the believing bondslave occupies a position not one whit lower than that of his master. In this connection the apostle declares in 1 Corinthians 7:22-23:

For he that is called in the Lord, being a servant, is the Lord’s freeman; likewise also he that is called, being free, is Christ’s servant [bondslave]. Ye are bought with a price: be not ye the servants [slaves] of men.”

The meaning is clear: it is the Lord who asks the believing bondsman: “Do this for Me.” Thus the bondsman who thus submits himself to the Lord is not in bondage to any man, but only to Christ. — Stam, pages 127-130

The point here isn’t a defense of slavery. It’s an acknowledgement that this is a sinful, broken world in which some people are subject to the authority of other people. This is wrong but will always be the case in a world where sin reigns. Those who are subject, as believers, should remember their position in Christ and live accordingly, as should those believers in authority.

22 Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.

23 No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.

24 Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later.

25 Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.

Lay hands (v.22) — signifying fellowship

keep (v.22) = exercise watchful care

pure (v.22) = upright, honorable

Some commentaries state that verse 22 is a warning against restoring a sinning member to fellowship too soon. I think it makes more sense in context as a warning against giving a person a position of leadership in the church before knowing him well. If you do, and he turns out to be involved in some habitual sin, you are responsible for his sins in light of church leadership.

no longer drink only water (v.23) = “Be no longer a drinker of water” — don’t entirely abstain from alcohol

Some commentaries think verse 23 is completely parenthetical — that Paul was concerned for Timothy because of the stress he was under. Some think it might refer back to “keep yourself pure” in verse 22 — a warning against partaking in the sin of asceticism.

clearly evident (v.24 and 25) = manifested before, public

preceding (v.24) = leading forth

The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Krisin (judgment) is not specifically the judgment of men or the final judgment of God, or the sentence of an ecclesiastical court — but is used indefinitely. The writer would say, no judicial utterance is necessary to condemn them of these sins. The words [follow later] refer to sins that follow up the offender to the bar of judgment and are first made openly manifest there. — Wuest, page 89

follow later (v.24) — some sins are hidden and don’t become evident until later, or perhaps until the judgment

good (v.25) — kalos = noble, honorable

those that are otherwise (v.25) — good works not plainly evident

¹⁷ Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.

¹⁸ For the Scripture says, “You shall not muzzle an ox while it treads out the grain,”and, “The laborer is worthy of his wages.”

¹⁹ Do not receive an accusation against an elder except from two or three witnesses.

²⁰ Those who are sinning rebuke in the presence of all, that the rest also may fear.

²¹ I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.

elders (v.17) — same as “bishops” in 1 Timothy 3:1-7

rule (v.17) = lit. “stand before” — lead, be over — with the sense of “maintaining”

honor (v.17) — financial support

labor (v.17) = grow weary, toil, exhausted, tired

doctrine (v.17) — teaching — those elders who study the Word and teach it

You shall not muzzle an ox … (v.18) — from Deuteronomy 25:4 (see 1 Corinthians 9:9)

The laborer is worthy … (v.18) — from Luke 10:7 (Luke was a frequent companion of Paul.)

accusation against an elder (v.19) = a formal accusation before a tribunal — because of their position, elders are likely to receive accusations from those who don’t like their teaching (Titus 1:9)

from (v.19) = upon — upon the authority of

two or three witnesses (v.19) — from Deuteronomy 17:6; 19:15

sinning (v.20) — tense indicates persistent sin

rebuke (v.20) = a reproof that is likely to result in conviction

before all (v.20) = before the rest — the other elders

God and the Lord Jesus Christ (v.21) — The words “God” and “Lord Jesus Christ” are in a construction which is called Granville Sharp’s rule which makes the words “God” and “Lord Jesus Christ” refer to the same individual. It is “our God, even Christ Jesus.” “Lord” is not in the text. “Our” is from the article before “God.” The expression is polemic [a strong verbal attack against], the apostle having in mind the institution of emperor worship, the state religion of the Roman Empire, in which the emperor was worshiped as a deity. He was called “lord,” “savior,” and “god.” — Wuest, page 87

elect angels (v.21) — those who didn’t fall with Satan — The angels observe the church so they might understand God’s wisdom (Ephesians 3:10)

observe (v.21) = keep watch over, guard

¹¹ But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry,

¹² having condemnation because they have cast off their first faith.

¹³ And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not.

¹⁴ Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully.

¹⁵ For some have already turned aside after Satan.

¹⁶ If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

refuse (v.11) = have nothing to do with, shun (as in 1 Timothy 4:7)

grow wanton (v.11) = feel the impulse of sexual desire — which draws their attention from serving Christ

marry (v.11) = desire to marry based on emotions

condemnation (v.12) = judgment, reproach — not punishment

cast off (v.12) = act toward something as though it were annulled

faith (v.12) — this probably refers to a commitment widows were asked to make to serve the church in return for their support

idle (v.13) — because they don’t have to provide for their own support

gossips (v.13) = garrulous, babblers, making idle accusations, uttering nonsense

busybodies (v.13) = taken up with trifles — meddling in other people’s affairs

I desire (v.14) = a desire which comes from reason, not from emotions

opportunity (v.14) = the Greek word means “a starting point, a base of operations” in military terms

adversary (v.14) — those looking for reasons to attack or criticize the church and Christianity

speak reproachfully (v.14) = abuse, revile

turned aside after Satan (v.15) — may refer to widows who were remarried to unbelievers

⁸ But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

⁹ Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man,

¹⁰ well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.

provide (v.8) = perceive before, anticipate, think of beforehand, care for, provide

his own (v.8) — relatives

household (v.8) — living in his house

denied the faith (v.8) — in a practical sense. Under grace, works are an outpouring of love and thanks for what Christ has done. To neglect that response is to deny that part of the equation, that part of the faith. It does not mean that the person loses their salvation, or that the person was never saved to begin with. All Christians neglect the proper response at times. But to neglect it in the area of caring for one’s own makes a person more a fault than unbelievers who do care for their own naturally.

number (v.9) — those mentioned in verses 3 and 5, who receive church support

wife of one man (v.9) — There is some disagreement about this. Some commentaries say that it excludes women married more than once. I think it is just an injunction against those who have been divorced and remarried (or perhaps involved in polygamy) and so may still have a living husband. In verse 14, Paul recommends that widows under 60 remarry, and I find it difficult to believe that he was recommending them to enter into a condition which would make them ineligible for church support in the future.

good (v.10 — 2x) — The first use is kalos = intrinsically good, fair, noble — The second use is agathos = beneficial

brought up (v.10) = reared, nourished

washed the saint’s feet (v.10) — at that time, in that culture, a necessity (indicated by the Greek), not a ritual

saints’ (v.10) = set apart for God, so, believers’ feet

I’m not sure that verses 9 and 10 are intended to be a checklist which a widow has to complete in full to be eligible. I think it probably means that she has to have performed well in any of these areas in which she had an opportunity to minister or act. So, a woman unable to bear children would not be excluded, but a woman who had children but did not care for them properly would be excluded. Perhaps it should be understood with the final clause first, like this:

A widow must have followed up every good work that she had an opportunity to act on in any of these categories:

• if she has brought up children

• if she has lodged strangers

• if she has washed the saints’ feet

• if she has relieved the afflicted

With the added understanding that she would not refuse any opportunities that arose.

But that’s just my opinion at this point. I could be wrong.