1 Timothy 1 commentary

Jesus Christ is a Christian's hope; all our hopes of eternal life are built upon him; and Christ is in us the hope of glory. The apostle seems to have been the means of Timothy's conversion; who served with him in his ministry, as a dutiful son with a loving father. That which raises questions, is not for edifying; that which gives occasion for doubtful disputes, pulls down the church rather than builds it up. Godliness of heart and life can only be kept up and increased, by the exercise of faith in the truths and promises of God, through Jesus Christ.

Whatever tends to weaken love to God, or love to the brethren, tends to defeat the end of the commandment. The design of the gospel is answered, when sinners, through repentance towards God and faith in Jesus Christ, are brought to exercise Christian love. And as believers were righteous persons in God's appointed way, the law was not against them. But unless we are made righteous by faith in Christ, really repenting and forsaking sin, we are yet under the curse of the law, even according to the gospel of the blessed God, and are unfit to share the holy happiness of heaven.

The apostle knew that he would justly have perished, if the Lord had been extreme to mark what was amiss; and also if his grace and mercy had not been abundant to him when dead in sin, working faith and love to Christ in his heart. This is a faithful saying; these are true and faithful words, which may be depended on, That the Son of God came into the world, willingly and purposely to save sinners. No man, with Paul's example before him, can question the love and power of Christ to save him, if he really desires to trust in him as the Son of God, who once died on the cross, and now reigns upon the throne of glory, to save all that come to God through him. Let us then admire and praise the grace of God our Saviour; and ascribe to the Father, Son, and Holy Ghost, three Persons in the unity of the Godhead, the glory of all done in, by, and for us.

The ministry is a warfare against sin and Satan; carried on under the Lord Jesus, who is the Captain of our salvation. The good hopes others have had of us, should stir us up to duty. And let us be upright in our conduct in all things. The design of the highest censures in the primitive church, was, to prevent further sin, and to reclaim the sinner. May all who are tempted to put away a good conscience, and to abuse the gospel, remember that this is the way to make shipwreck of faith also.

COMMENTARIES ON

THE FIRST EPISTLE TO TIMOTHY

CHAPTER 1

1 Timothy 1:1-4

1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

1. Paulus apostolus Iesu Christi secundum ordinationem Dei Salvatoris nostri, et Domini Iesu Christi spei nostrae:

2. Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord.

2. Timotheo germano filio in fide, gratia, misericordia, pax a Deo Patre nostro, et Christo Iesu Domino Nostro.

3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine.

3. Qeumadmodum rogavi te ut maneres Ephesi, quum proficiscerer in Macedoniam, volo denunties quibusdam, ne aliter doceant;

4. Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do

4. Neque attendant fabulis et genealogiis nunquam finiendis, quae quaestiones praebent magis quam aedificationem Dei, quae in fide consistit.

1 Paul an apostle If he had written to Timothy alone, it would have been unnecessary to claim this designation, and to maintain it in the manner that he does. Timothy would undoubtedly have been satisfied with having merely the name; for he knew that Paul was an Apostle of Christ, and had no need of proof to convince him of it, being perfectly willing, and having been long accustomed, to acknowledge it. He has his eye, therefore, chiefly on others, who were not so ready to listen to him, or did not so easily believe his words. For the sake of such persons, that they may not treat lightly what he writes, he affirms that he is “an Apostle of Christ.”

According to the Appointment of God our Savior, and of the Lord Jesus Christ He confirms his apostleship by the appointment or command of God; for no man can make himself to be an apostle, but he whom God hath appointed is a true apostle, and worthy of the honor. Nor does he merely say, that he owes his apostleship to God the Father, but ascribes it to Christ also; and, indeed, in the government of the Church, the Father does nothing but through the Son, and therefore they both act together.

He calls God the Savior, a title which he is more frequently accustomed to assign to the Son; but it belongs to the Father also, because it is he who gave the Son to us. Justly, therefore, is the glory of our salvation ascribed to him. For how comes it that we are saved? It is because the Father loved us in such a manner that he determined to redeem and save us through the Son. He calls Christ our hope; and this appellation is strictly applicable to him; for then do we begin to have good hope, when we look to Christ, since in him alone dwells all that on which our salvation rests.

INTRODUCTION

Genuineness.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. Muratori's Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. Irenæus [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 9; 6:20; 2Ti 4:9-11; Tit 3:10. Clement of Alexandria [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 20; Second Timothy, as to deaconesses; Tit 1:12. Tertullian [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 6:13, &c.; 2Ti 2:2; Tit 3:10, 11. Eusebius includes the three in the "universally acknowledged" Scriptures. Also Theophilus of Antioch [To Autolychus, 3.14], quotes 1Ti 2:1, 2; Tit 3:1, and Caius (in Eusebius [Ecclesiastical History, 6.20]) recognizes their authenticity. Clement of Rome, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. Ignatius, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. Polycarp, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in Eusebius [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 20. Athenagoras, in the end of the second century, alludes to 1Ti 6:16. Justin Martyr, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic Marcion alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 4:3; Tit 1:10, 14; 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17, 18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Php 3:2, 18, 19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 32, 33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7, 8), and further, have put away good conscience as well as the faith (1Ti 1:19; 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17, 18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15, 16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Ac 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Ac 6:3; 11:30; 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Ga 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Ga 1:5: "before God," 1Ti 5:21; 6:13; 2Ti 2:14; 4:1, with Ga 1:20: "a pillar," 1Ti 3:15, with Ga 2:9: "mediator," 1Ti 2:5, with Ga 3:20: "in due season," 1Ti 2:6; 6:15; Tit 1:3 with Ga 6:9.

Time and place of writing.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Ac 19:22; 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, Mosheim supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Ac 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Ac 19:8, 10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Ac 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Ac 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Ac 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Ac 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Ac 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of Philo of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Ac 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Ac 19:18, 19), and its lewd worship of Diana (answering to the Phoenician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Re 2:2, 6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which Alford relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Ac 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of Alford's lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Ac 19:22; 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against Mosheim's theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Ac 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Php 2:24; 2Ti 1:16-18; 2:9; 4:6-8, 16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Ac 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Ac 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Ac 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, He 13:23, 24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

Eusebius [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So Jerome [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." Alford reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so Clement of Rome states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Ro 15:24, 28), according to his own original intention. Muratori's Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So Eusebius, Chrysostom, and Jerome. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Ac 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14, 15). Birks shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17, 18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19, 20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Ac 18:18, 19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Ac 18:24, 27; 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25, 26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [Hug]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Ac 18:19-21, 24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Ac 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Ac 20:1; compare 1Ti 1:3).

Alford's argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, Hug's unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as Alford alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10, 11, 15, 16; 3:9, 11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. Alford traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [Alford] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16, 17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Ac 16:1, as dwelling in Lystra (not Derbe, compare Ac 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Ac 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Ac 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14, 15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Ac 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Ro 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Ac 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1), and Philippians (Php 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (He 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [Alford]. Eusebius [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti 1:3-20; compare Re 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti 6:3-19).

CHAPTER 1

1Ti 1:1-20. Address: Paul's Design in Having Left Timothy at Ephesus, Namely, to Check False Teachers; True Use of the Law; Harmonizing with the Gospel; God's Grace in Calling Paul, Once a Blasphemer, to Experience and to Preach It; Charges to Timothy.

1. by the commandment of God--the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [Alford] (Ro 16:26).

God our Saviour--The Father (1Ti 2:3; 4:10; Lu 1:47; 2Ti 1:9; Tit 1:3; 2:10; 3:4; Jude 25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Psa 106:21).

our hope--(Col 1:27; Tit 1:2; 2:13).

2. my own son--literally, "a genuine son" (compare Ac 16:1; 1Co 4:14-17). See Introduction.

mercy--added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (Ro 1:7; 1Co 1:3, &c.), and peace." In Ga 6:16, "peace and mercy" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Introduction); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law (1Ti 1:9). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself (1Ti 1:14, 16; 1Co 7:25; 2Co 4:1; He 2:17) [Bengel]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the sins of men; "mercy" to their misery. God extends His grace to men as they are guilty; His "mercy" to them as they are miserable [Trench].

Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the Messianic promises of the Old Testament, well known to Timothy (2Ti 3:15), were fulfilled in Jesus.

3. Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (Re 1:20).

As I besought thee to abide still--He meant to have added, "so I still beseech thee," but does not complete the sentence until he does so virtually, not formally, at 1Ti 1:18.

at Ephesus--Paul, in Ac 20:25, declared to the Ephesian elders, "I know that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see Introduction), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that he should never visit Ephesus again (which this verse implies he did), but that they all should "see his face no more." I cannot think with Birks, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare 1Ti 3:14; 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at 1Ti 1:18.

I besought--a mild word, instead of authoritative command, to Timothy, as a fellow helper.

some--The indefinite pronoun is slightly contemptuous as to them (Ga 2:12; Jude 4), [Ellicott].

teach no other doctrine--than what I have taught (Ga 1:6-9). His prophetic bodings some years before (Ac 20:29, 30) were now being realized (compare 1Ti 6:3).

4. fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (1Ti 4:7; 2Ti 4:4).

genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [Alford]. So Tertullian [Against Valentinian, c. 3], and Irenæus [Preface]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare Tit 3:9). Paul opposes to their "aeons," the "King of the aeons (so the Greek, 1Ti 1:17), whom be glory throughout the aeons of aeons." The word "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (1Ti 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.

questions--of mere speculation (Ac 25:20), not practical; generating merely curious discussions. "Questions and strifes of words" (1Ti 6:4): "to no profit" (2Ti 2:14); "gendering strifes" (2Ti 2:23). "Vain jangling" (1Ti 1:6, 7) of would-be "teachers of the law."

godly edifying--The oldest manuscripts read, "the dispensation of God," the Gospel dispensation of God towards man (1Co 9:17), "which is (has its element) in faith." Conybeare translates, "The exercising of the stewardship of God" (1Co 9:17). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Ac 20:30. However, the oldest Latin versions, and Irenæus and Hilary, support English Version reading. Compare 1Ti 1:5, "faith unfeigned."

5. But--in contrast to the doctrine of the false teachers.

the end--the aim.

the commandment--Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in 1Ti 1:3, 18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on 1Ti 1:4; 1Ti 1:11), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock.

charity--LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (Ro 13:10). The foundation is faith (1Ti 1:4), the "end" is love (1Ti 1:14; Tit 3:15).

out of--springing as from a fountain.

pure heart--a heart purified by faith (Ac 15:9; 2Ti 2:22; Tit 1:15).

good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (1Ti 1:19; 1Ti 3:9; 2Ti 1:3; 1Pe 3:21). Contrast 1Ti 4:2; Tit 1:15; compare Ac 23:1. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [Bengel]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare He 9:14).

faith unfeigned--not a hypocritical, dead, and unfruitful faith, but faith working by love (Ga 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (1Ti 1:4) and jangling (1Ti 1:6).

6. From which--namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.

having swerved--literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," 1Ti 6:21; 2Ti 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (1Ti 5:15; 2Ti 4:4; He 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (1Ti 1:7; Tit 3:9; 1:10); 1Ti 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Ro 1:21) [Bengel].

7. Sample of their "vain talk" (1Ti 1:6).

Desiring--They are would-be teachers, not really so.

the law--the Jewish law (Tit 1:14; 3:9). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it by fabulous and immoral interpretations of, and additions to, it.

neither what they say, nor whereof--neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other [Alford].

8. But--"Now we know" (Ro 3:19; 7:14).

law is good--in full agreement with God's holiness and goodness.

if a man--primarily, a teacher; then, every Christian.

use it lawfully--in its lawful place in the Gospel economy, namely, not as a means of a "'righteous man" attaining higher perfection than could be attained by the Gospel alone (1Ti 4:8; Tit 1:14), which was the perverted use to which the false teachers put it, but as a means of awakening the sense of sin in the ungodly (1Ti 1:9, 10; compare Ro 7:7-12; Ga 3:21).

9. law is not made for a righteous man--not for one standing by faith in the righteousness of Christ put on him for justification, and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [Alford]. For sanctification, the law gives no inward power to fulfil it; but Alford goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Ro 6:14; Ga 5:18, 23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety (Ro 10:4).

disobedient--Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, 10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made").

ungodly and ... sinners--Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.

unholy and profane--those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.

murderers--or, as the Greek may mean, "smiters" of fathers and ... mothers; sinners against the fifth commandment.

manslayers--sinners against the sixth commandment.

10. whoremongers, &c.--sinners against the seventh commandment.

men-stealers--that is, slave dealers. The most heinous offense against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development (Mt 7:12).

liars ... perjured--offenders against the ninth commandment.

if there be any other thing--answering to the tenth commandment in its widest aspect. He does not particularly specify it because his object is to bring out the grosser forms of transgression; whereas the tenth is deeply spiritual, so much so indeed, that it was by it that the sense of sin, in its subtlest form of "lust," Paul tells us (Ro 7:7), was brought home to his own conscience. Thus, Paul argues, these would-be teachers of the law, while boasting of a higher perfection through it, really bring themselves down from the Gospel elevation to the level of the grossly "lawless," for whom, not for Gospel believers, the law was designed. And in actual practice the greatest sticklers for the law as the means of moral perfection, as in this case, are those ultimately liable to fall utterly from the morality of the law. Gospel grace is the only true means of sanctification as well as of justification.

sound--healthy, spiritually wholesome (1Ti 6:3; 2Ti 1:13; Tit 1:13; 2:2), as opposed to sickly, morbid (as the Greek of "doting" means, 1Ti 6:4), and "canker" (2Ti 2:17). "The doctrine," or "teaching, which is according to godliness" (1Ti 6:3).

11. According to the glorious gospel--The Christian's freedom from the law as a sanctifier, as well as a justifier, implied in the previous, 1Ti 1:9, 10, is what this 1Ti 1:11 is connected with. This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is "according to the Gospel of the glory (so the Greek, compare Note, see on 2Co 4:4) of the blessed God." The Gospel manifests God's glory (Ep 1:17; 3:16) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" (1Ti 1:9); and in imparting that righteousness whereby he loathes all those sins against which (1Ti 1:9, 10) the law is directed. The term, "blessed," indicates at once immortality and supreme happiness. The supremely blessed One is He from whom all blessedness flows. This term, as applied to God, occurs only here and in 1Ti 6:15: appropriate in speaking here of the Gospel blessedness, in contrast to the curse on those under the law (1Ti 1:9; Ga 3:10).

committed to my trust--Translate as in the Greek order, which brings into prominent emphasis Paul, "committed in trust to me"; in contrast to the kind of law-teaching which they (who had no Gospel commission), the false teachers, assumed to themselves (1Ti 1:8; Tit 1:3).

12. The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better (1Ti 1:13) than those lawless ones described above (1Ti 1:9, 10), when the grace of our Lord (1Ti 1:14) visited him.

And--omitted in most (not all) of the oldest manuscripts.

I thank--Greek, "I have (that is, feel) gratitude."

enabled me--the same Greek verb as in Ac 9:22, "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. Enabled me, namely, for the ministry. "It is not in my own strength that I bring this doctrine to men, but as strengthened and nerved by Him who saved me" [Theodoret]. Man is by nature "without strength" (Ro 5:6). True conversion and calling confer power [Bengel].

for that--the main ground of his "thanking Christ."

he counted me faithful--He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength (1Co 7:25). Faithfulness is the quality required in a steward (1Co 4:2).

putting me into--rather as in 1Th 5:9, "appointing me (in His sovereign purposes of grace) unto the ministry" (Ac 20:24).

13. Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Ac 26:9, 11).

persecutor--(Ga 1:13).

injurious--Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Ro 1:30, "despiteful." One who added insult to injury. Bengel translates, "a despiser." I prefer the idea, contumelious to others [Wahl]. Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (1Ti 1:5, 9, 14; Tit 2:12).

I obtained mercy--God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on 1Ti 1:2). Those who have felt mercy can best have mercy on those out of the way (He 5:2, 3).

because I did it ignorantly--Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Ac 26:9). Hence it is Christ's plea of intercession for His murderers (Lu 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Ac 3:17; Ro 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mt 12:24-32; Lu 11:52) [Wiesinger].

14. And--Greek, "But." Not only so (was mercy shown me), but

the grace--by which "I obtained mercy" (1Ti 1:13).

was exceeding abundant--Greek, "superabounded." Where sin abounded, grace did much more abound" (Ro 5:20).

with faith--accompanied with faith, the opposite of "unbelief" (1Ti 1:13).

love--in contrast to "a blasphemer, persecutor, and injurious."

which is in Christ--as its element and home [Alford]: here as its source whence it flows to us.

15. faithful--worthy of credit, because "God" who says it "is faithful" to His word (1Co 1:9; 1Th 5:24; 2Th 3:3; Re 21:5; 22:6). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (1Ti 2:11; 4:9; Tit 3:8). Translate as Greek, "Faithful is the saying."

all--all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers (1Ti 1:7), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations (1Co 1:18-28; Tit 2:1).

acceptation--reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (Ac 2:41).

Christ--as promised.

Jesus--as manifested [Bengel].

came into the world--which was full of sin (Joh 1:29; Ro 5:12; 1Jo 2:2). This implies His pre-existence. Joh 1:9, Greek, "the true Light that, coming into the world, lighteth every man."

to save sinners--even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!

I am--not merely, "I was chief" (1Co 15:9; Ep 3:8; compare Lu 18:13). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own.

chief--the same Greek as in 1Ti 1:16, "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ (Mt 18:11; Lu 19:10).

16. Howbeit--Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.

for this cause--for this very purpose.

that in me--in my case.

first--"foremost." As I was "foremost" (Greek for chief, 1Ti 1:15) in sin, so God has made me the "foremost" sample of mercy.

show--to His own glory (the middle Greek, voice), Ep 2:7.

all long-suffering--Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.

a pattern--a sample (1Co 10:6, 11) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Psa 32:5, 6). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case.

believe on him--Belief rests ON Him as the only foundation on which faith relies.

to life everlasting--the ultimate aim which faith always keeps in view (Tit 1:2).

17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].

the King, eternal--literally, "King of the (eternal) ages." The Septuagint translates Ex 15:18, "The Lord shall reign for ages and beyond them." Psa 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (1Ti 1:16) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).

immortal--The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Ro 1:23).

invisible--(1Ti 6:16; Ex 33:20; Joh 1:18; Col 1:15; He 11:27).

the only wise God--The oldest manuscripts omit "wise," which probably crept in from Ro 16:27, where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" (1Ti 6:15; Psa 86:10; Joh 5:44).

for ever, &c.--See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (1Ti 1:16) [Bengel].

18. He resumes the subject begun at 1Ti 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee ... charge" (1Ti 1:3), is here given, if not formally, at least substantially.

This charge--namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (1Ti 1:3).

I commit--as a sacred deposit (1Ti 6:20; 2Ti 2:2) to be laid before thy hearers.

according to--in pursuance of; in consonance with.

the prophecies which went before on thee--the intimations given by prophets respecting thee at thy ordination, 1Ti 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Ac 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Ac 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Ac 13:1-3, in connection with laying on of hands; Ac 11:28; 21:10, 11; compare 1Co 12:10; 14:1; Ep 4:11. In Ac 20:28, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." Clement of Rome [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.

by them--Greek, "in them"; arrayed as it were in them; armed with them.

warfare--not the mere "fight" (1Ti 6:12; 2Ti 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."

19. Holding--Keeping hold of "faith" and "good conscience" (1Ti 1:5); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [Bengel]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [Wiesinger].

which--Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.

put away--a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.

made shipwreck--"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."

20. Hymenaeus--There is no difficulty in supposing him to be the Hymenæus of 2Ti 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Ac 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, 1Co 5:5; 2Co 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mt 18:17, 18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (2Ti 4:14, 15); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" (2Ti 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, 1Ti 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [Archbishop Whately]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Ac 19:33).

that they may--not "might"; implying that the effect still continues--the sentence is as yet unremoved.

learn--Greek, "be disciplined," namely, by chastisement and suffering.

blaspheme--the name of God and Christ, by doings and teachings unworthy of their Christian profession (Ro 2:23, 24; Jas 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (2Co 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.

Paul an apostle - by the commandment of God - We have already seen that the term αποστολος, apostle, literally signifies a person sent from one to another, without implying any particular dignity in the person, or importance in the message. But it is differently used in the New Testament, being applied to those who were sent expressly from God Almighty, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that St. Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus.

Jesus Christ - our hope - Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by his Gospel. He is called our hope, as he is called our life, our peace, our righteousness, etc., because from him hope, life, peace, righteousness, and all other blessings proceed.

My own son in the faith - Brought to salvation through Christ by my ministry alone. Probably the apostle speaks here according to this Jewish maxim: כל המלמר בן תכירו תורה מעלה עליו הכתוב כאלו ילרו He who teaches the law to his neighbour's son is considered by the Scripture as if he had begotten him; Sanhedrin, fol. xix. 2. And they quote Num 3:1, as proving it: These are the generations of Aaron and Moses - and these are the names of the sons of Aaron. "Aaron," say they, "begot them, but Moses instructed them; therefore they are called by his name." See Schoettgen.

But γνησιῳ τεκνῳ may mean my beloved son; for in this sense το γνησιον is not unfrequently used.

In the faith - The word πιστις, faith, is taken here for the whole of the Christian religion, faith in Christ being its essential characteristic.

Grace, mercy, and peace -

Grace, the favor and approbation of God.

Mercy, springing from that grace, pardoning, purifying, and supporting.

Peace, the consequence of this manifested mercy, peace of conscience, and peace with God; producing internal happiness, quietness, and assurance.

I besought thee - The apostle had seen that a bad seed had been sown in the Church; and, as he was obliged to go then into Macedonia, he wished Timothy, on whose prudence, piety, and soundness in the faith he could depend, to stay behind and prevent the spreading of a doctrine that would have been pernicious to the people's souls. I have already supposed that this epistle was written after Paul had been delivered from his first imprisonment at Rome, about the end of the year 64, or the beginning of 65. See the preface. When, therefore, the apostle came from Rome into Asia, he no doubt visited Ephesus, where, ten years before, he had planted a Christian Church, and, as he had not time to tarry then, he left Timothy to correct abuses.

That thou mightest charge some - He does not name any persons; the Judaizing teachers are generally supposed to be those intended; and the term τισι, some, certain persons, which he uses, is expressive of high disapprobation, and at the same time of delicacy: they were not apostles, nor apostolic men; but they were undoubtedly members of the Church at Ephesus, and might yet be reclaimed.

Neither give heed to fables - Idle fancies; things of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a greater stock than the Jews. Their Talmud abounds with them; and the English reader may find them in abundance in Stehlin's Jewish Traditions, 2 vols. 8vo.

Endless genealogies - I suppose the apostle to mean those genealogies which were uncertain - that never could be made out, either in the ascending or descending line; and, principally, such as referred to the great promise of the Messiah, and to the priesthood. The Jews had scrupulously preserved their genealogical tables till the advent of Christ and the evangelists had recourse to them, and appealed to them in reference to our Lord's descent from the house of David; Matthew taking this genealogy in the descending, Luke in the ascending, line. And whatever difficulties we may now find in these genealogies, they were certainly clear to the Jews; nor did the most determined enemies of the Gospel attempt to raise one objection to it from the appeal which the evangelists had made to their own public and accredited tables. All was then certain; but we are told that Herod destroyed the public registers; he, being an Idumean, was jealous of the noble origin of the Jews; and, that none might be able to reproach him with his descent, be ordered the genealogical tables, which were kept among the archives in the temple, to be burnt. See Euseb. H. E., lib. i. cap. 8. From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these must have been endless and uncertain. It is probably to this that the apostle refers; I mean the endless and useless labor which the attempts to make out these genealogies must produce, the authentic tables being destroyed. This, were all other proofs wanting, would be an irresistible argument against the Jews that the Messiah is come; for their own prophets had distinctly marked out the line by which he was to come; the genealogies are now all lost; nor is there a Jew in the universe that can show from what tribe he is descended. There can, therefore, be no Messiah to come, as none could show, let him have what other pretensions he might, that he sprang from the house of David. The Jews do not, at present, pretend to have any such tables; and, far from being able to prove the Messiah from his descent, they are now obliged to say that, when, the Messiah comes, he will restore the genealogies by the Holy Spirit that shall rest upon him. "For," says Maimonides, "in the days of the Messiah, when his kingdom shall be established, all the Israelites shall be gathered together unto him; and all shall be classed in their genealogies by his mouth, through the Holy Spirit that shall rest upon him; as it is written, Mal 3:3 : He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. First he will purify the Levites, and shall say: 'This man is a descendant from the priests; and this, of the stock of the Levites;' and he shall cast out those who are not of the stock of Israel; for behold it is said, Ezr 2:63 : And the Tirshatha said-they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. Thus, by the Holy Spirit, the genealogies are to be revised." See Schoettgen.

Some learned men suppose that the apostle alludes here to the Aeons, among the Gnostics and Valentinians, of whom there were endless numbers to make up what was called their pleroma; or to the sephiroth, or splendours of the Cabalists. But it is certain that these heresies had not arrived to any formidable head in the apostle's time; and it has long been a doubt with me whether they even existed at that time: and I think it the most simple way, and most likely to be the intention of the apostle, to refer all to the Jewish genealogies, which he calls Jewish fables, Tit 1:14, to which we know they were strongly and even conscientiously attached and which, at this time, it must have been extremely difficult to make out.

Instead of γενεαλογιαις, genealogies, some learned men have conjectured that the original word was κενολογιαις, empty words, vain speeches; but this conjecture is not supported by any MS. or version.

Which minister questions - They are the foundation of endless altercations and disputes; for, being uncertain and not consecutive, every person had a right to call them in question; as we may naturally suppose, from the state in which the genealogical tables of the Jews then were, that many chasms must be supplied in different lines, and consequently much must be done by conjecture.

Rather than godly edifying - Such discussions as these had no tendency to promote piety. Many, no doubt, employed much of that time in inquiring who were their ancestors, which they should have spent in obtaining that grace by which, being born from above, they might have become the sons and daughters of God Almighty.

Instead of οικοδομιαν Θεου, godly edifying, or the edification of God, οικονομιαν Θεου, the economy or dispensation of God, is the reading of almost every MS. in which this part of the epistle is extant, (for some MSS. are here mutilated), and of almost all the versions, and the chief of the Greek fathers. Of the genuineness of this reading scarcely a doubt can be formed; and though the old reading, which is supported by the Latin fathers and the Vulgate, gives a good sense, yet the connection and spirit of the place show that the latter must be the true reading. Griesbach has received this reading into the text.

What had Jewish genealogies to do with the Gospel? Men were not to be saved by virtue of the privileges or piety of their ancestors. The Jews depended much on this. We have Abraham to our father imposed silence on every check of conscience, and every godly reproof which they received for their profligacy and unbelief. In the dispensation of God, Faith in Christ Jesus was the only means and way of salvation. These endless and uncertain genealogies produced no faith; indeed they were intended as a substitute for it; for those who were intent on making out their genealogical descent paid little attention to faith in Christ. They ministered questions rather than that economy of God which is by faith. This dispensation, says the apostle, is by faith, οικονομιαν Θεου την εν πιστει· It was not by natural descent, nor by works, but by faith in Christ; therefore it was necessary that the people who were seeking salvation in any other way should be strictly informed that all their toil and labor would be vain.

Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God's dispensation of faith.

The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, 1Tim 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be."

Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse.

From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες.

Turned aside unto vain jangling - The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.

Teachers of the law - To be esteemed or celebrated as rabbins; to be reputed cunning in solving knotty questions and enigmas, which answered no end to true religion. Of such the rabbinical teaching was full.

Understanding neither what they say - This is evident from almost all the Jewish comments which yet remain. Things are asserted which are either false or dubious; words, the import of which they did not understand, were brought to illustrate them: so that it may be said, They understand not what they say, nor whereof they affirm. I will give one instance from the Jerusalem Targum, on Gen 1:15 : And God made two great lights, and they were equal in splendor twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day, etc. I could produce a thousand of a similar complexion.

But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12, etc.

If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully - they did not construe it according to its original design and meaning.

The law is not made for a righteous man - There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not Made for a righteous man, but ου κειται, it does not Lie against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word κειται, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay.

The lawless - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct.

Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring.

For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained.

For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy.

And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano, "far from the temple." When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus: - Φθεγξομαι οἱς θεμις εστι· θυρας δ' επιθεσθε βεβηλοις Πασιν ὁμως. "I will speak to whom it is lawful; but these doors, O, shut against the profane."

And that of Virgil, Aen. vi. ver. 258.

Procul! O procul! este profani.

Far! ye profane! get hence.

Murderers of fathers - Πατραλῳαις. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; πατραλῳας comes from πατερα, a father, and αλοιαω, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod.

Manslayers - Ανδροφονοις· Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered.

For whoremongers - Πορνοις· Adulterers, fornicators, and prostitutes of all sorts.

Them that defile themselves with mankind - Αρσενοκοιταις· From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite.

Men-stealers - Ανδραποδισταις· Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what color or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals.

For liars - Ψευσταις· They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it.

For perjured persons - Επιορκοις· From επι, against, and ὁρκος, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind.

And if there be any other thing - Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine - to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding.

According to the glorious Gospel - The sound doctrine mentioned above, which is here called ευαγγελιον της δοξης του μακαριου Θεου, the Gospel of the glory of the blessed or happy God - a dispensation which exhibits the glory of all his attributes; and, by saving man in such a way as is consistent with the glory of all the Divine perfections, while it brings peace and good will among men, brings glory to God in the highest. Sin has dishonored God, and robbed him of his glory; the Gospel provides for the total destruction of sin, even in this world, and thus brings back to God his glory.

I thank Christ - I feel myself under infinite obligation to Christ who hath strengthened me, ενδυναμωσαντι, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, διακονιαν, the deaconship, the service of mankind, by preaching the Gospel, for that he counted me - he knew that I would be, faithful to the charge that was delivered to me.

A blasphemer - Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers.

And - persecutor - Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus.

And injurious - Και ὑβριστην· As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance.

I did it ignorantly in unbelief - Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character.

The grace of our Lord was exceeding abundant - The original is very emphatic, that grace of our Lord, ὑπερεπλεονασε, hath superabounded - it manifested itself in a way of extraordinary mercy.

With faith and love - Not only pardoning such offenses, but leading me to the full experimental knowledge of Christianity; of that faith and love which are essential to it; and giving me authority to proclaim it to mankind.

Christ Jesus came into the world to save sinners - This is one of the most glorious truths in the book of God; the most important that ever reached the human ear, or can be entertained by the heart of man. All men are sinners; and as such condemned, justly condemned, to eternal death. Christ Jesus became incarnate, suffered, and died to redeem them; and, by his grace and Spirit, saves them from their sins. This saying or doctrine he calls, first, a faithful or true saying; πιστος ὁ λογος, it is a doctrine that may be credited, without the slightest doubt or hesitation; God himself has spoken it; and the death of Christ and the mission of the Holy Ghost, sealing pardon on the souls of all who believe, have confirmed and established the truth.

Secondly, it is worthy of all acceptation; as all need it, it is worthy of being received by all. It is designed for the whole human race, for all that are sinners is applicable to all, because all are sinners; and may be received by all, being put within every man's reach, and brought to every man's ear and bosom, either by the letter of the word, or, where that revelation is not yet come, by the power of the Divine Spirit, the true light from Christ that lightens every man that cometh into the world. From this also it is evident that the death of Christ, and all its eternally saving effects, were designed for every man.

Of whom I am chief - Ὡν πρωτος ειμι εγω. Confounding Paul the apostle, in the fullness of his faith and love, with Saul of Tarsus, in his ignorance, unbelief, and persecuting rage, we are in the habit of saying: "This is a hyperbolical expression, arguing the height of the apostle's modesty and humility and must not be taken according to the letter." I see it not in this light; I take it not with abatement; it is strictly and literally true: take the whole of the apostle's conduct, previously to his conversion, into consideration, and was there a greater sinner converted to God from the incarnation to his own time? Not one; he was the chief; and, keeping his blasphemy, persecution, and contumely in view, he asserts: Of all that the Lord Jesus came into the world to save, and of all that he had saved to that time, I am chief. And who, however humble now, and however flagitious before, could have contested the points with him? He was what he has said, and as he has said it. And it is very probable that the apostle refers to those in whom the grace and mercy of God were, at the first promulgation of the Gospel, manifested: and comparing himself with all these he could with propriety say, ὡν πρωτος ειμι, of whom I am the first; the first who, from a blasphemer, persecutor (and might we not add murderer? see the part he took in the martyrdom of Stephen), became a preacher of that Gospel which I had persecuted. And hence, keeping this idea strictly in view, he immediately adds: Howbeit, for this cause I obtained mercy; that in me First, πρωτῳ, Jesus Christ might show forth all longsuffering, for a pattern To Them which should Hereafter, των μελλοντων believe on him to life everlasting. And this great display of the pardoning mercy of God, granted in so singular a manner, at the very first promulgation of the Gospel, was most proper to be produced as a pattern for the encouragement of all penitent sinners to the end of time. If Jesus Christ, with whom there can be no respect of persons, saved Saul of Tarsus, no sinner need despair.

Now unto the King eternal - This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is βασιλευς των αιωνων, the king of eternities; the eternity a parte ante, and the eternity a parte post; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world.

Immortal - Αφθαρτῳ· Incorruptible - not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read αθανατῳ, immortal, which our translation follows; but it is not the original reading.

Invisible - Αορατῳ· One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body.

The only wise God - The word σοφῳ wise, is omitted by AD*FG, Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from Rom 16:27 (note). Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself.

Be honor - All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory - excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity.

This charge - See the note on 1Tim 1:5. It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See 1Tim 1:3.

According to the prophecies - This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behavior in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, etc. He was now called to that estate to which the prophecies referred; and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience.

Some think that the προαγουσας προφητειας, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See 1Cor 14:3. This is a very sober and good sense of the passage.

War a good warfare - The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isa 40:2; 1Cor 9:7; 2Cor 10:4; and see the reasons of this metaphorical form of speech, in the notes on Eph 6:13.

Holding faith - All the truths of the Christian religion, firmly believing them, and fervently proclaiming them to others.

And a good conscience - So holding the truth as to live according to its dictates, that a good conscience may be ever preserved. As the apostle had just spoken of the Christian's warfare, so he here refers to the Christian armor, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See on Eph 6:13, etc., (note), and 1Thes 5:8 (note).

Which some having put away - Απωσαμενοι· Having thrust away; as a fool-hardy soldier might his shield and his breastplate, or a mad sailor his pilot, helm, and compass.

Concerning faith - The great truths of the Christian religion.

Have made shipwreck - Being without the faith, that only infallible system of truth; and a good conscience, that skillful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fro by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed.

Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine.

Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1Cor 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God.

Hymeneus, it appears, denied the resurrection, see 2Tim 2:17, 2Tim 2:18; but whether this Alexander be the same with Alexander the coppersmith, 2Tim 4:14, or the Alexander, Act 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall.

He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.

Paul an apostle - Familiarity is to be set aside where the things of God are concerned. According to the commandment of God - The authoritative appointment of God the Father. Our Saviour - So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation. And Christ our hope - That is, the author, object, and ground, of all our hope.

Grace, mercy, peace - St. Paul wishes grace and peace in his epistles to the churches. To Timotheus he adds mercy, the most tender grace towards those who stand in need of it. The experience of this prepares a man to be a minister of the gospel.

Charge some to teach no other doctrine - Than I have taught. Let them put nothing in the place of it, add nothing to it.

Neither give heed - So as either to teach or regard them. To fables - Fabulous Jewish traditions. And endless genealogies - Nor those delivered in scripture, but the long intricate pedigrees whereby they strove to prove their descent from such or such a person. Which afford questions - Which lead only to useless and endless controversies.

Whereas the end of the commandment - of the whole Christian institution. Is love - And this was particularly the end of the commandment which Timotheus was to enforce at Ephesus, 1Tim 1:3,18. The foundation is faith; the end, love. But this can only subsist in an heart purified by faith, and is always attended with a good conscience.

From which - Love and a good conscience. Some are turned aside - An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all sense of divine things. To vain jangling - And of all vanities, none are more vain than dry, empty disputes on the things of God.

Understanding neither the very things they speak, nor the subject they speak of.

We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.

The law doth not lie against a righteous man - Doth not strike or condemn him. But against the lawless and disobedient - They who despise the authority of the lawgiver violate the first commandment, which is the foundation of the law, and the ground of all obedience. Against the ungodly and sinners - Who break the second commandment, worshipping idols, or not worshipping the true God. The unholy and profane - Who break the third commandment by taking his name in vain.

Manstealers - The worst of all thieves, in comparison of whom, highwaymen and housebreakers are innocent. What then are most traders in negroes, procurers of servants for America, and all who list soldiers by lies, tricks, or enticements?

According to the glorious gospel - Which, far from "making void," does effectually "establish, the law."

I thank Christ, who hath enabled me, in that he accounted me faithful, having put me into the ministry - The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein.

A blasphemer - Of Christ. A persecutor - Of his church. A reviler - Of his doctrine and people. But I obtained mercy - He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.

And the grace - Whereby I obtained mercy. Was exceeding abundant with faith - Opposite to my preceding unbelief. And love - Opposite to my blasphemy, persecution, and oppression.

This is a faithful saying - A most solemn preface. And worthy of all acceptation - Well deserving to be accepted, received, embraced, with all the faculties of our whole soul. That Christ - Promised. Jesus - Exhibited. Came into the world to save sinners - All sinners, without exception.

For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.

The King of eternity - A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!

This charge I commit to thee - That thou mayest deliver it to the church. According to the prophecies concerning thee - Uttered when thou wast received as an evangelist, 1Tim 4:14; probably by many persons, 1Tim 6:12; that, being encouraged by them, thou mightest war the good warfare.

Holding fast faith - Which is as a most precious liquor. And a good conscience - Which is as a clean glass. Which - Namely, a good conscience. Some having thrust away - It goes away unwillingly it always says, "Do not hurt me." And they who retain this do not make shipwreck of their faith. Indeed, none can make shipwreck of faith who never had it. These, therefore, were once true believers: yet they fell not only foully, but finally; for ships once wrecked cannot be afterwards saved.

Whom - Though absent. I have delivered to Satan, that they may learn not to blaspheme - That by what they suffer they may be in some measure restrained, if they will not repent.

1 PAul an Apostle of Jesus Christ , by the commandement of God our Saviour, and the Lord Jesus Christ: which is our hope .

One immediately sent by Jesus Christ, by his voice from Heaven, Acts 9.15. though not by his voice upon Earth (as those Matth. 10.)

Through the will of God, 1 Cor. 1.1. not his permissive, but preceptive will, and this is the same with his being called to be an Apostle, Rom. 1 1. 1 Cor. 1.1. by our Lord Iesus Christ, the Father not being excluded, but the Son only being named, to whom the Mediatory Kingdom was committed.

Our Hope, there is no more in the (Greek) that is, the ob[illegible: 2 letters]ct of our Hope: as when 'tis said Gen. 31.53. that Iacob sware by the fear of his Father Isaac, that is, by the Deity whom his Father feared. This glorious Eulogy belongs to our Saviour in whom there is a concurrence of all that is requisite to free us from destructive evils, and to make us everlastingly happy: for he is Wisdom, Righteousness, Sanctification, and Redemption. Hence the Gentiles without Christ are said to be without hope, Eph. 2.12. And from hence tis evident that Jesus Christ is the Eternal God, for if he were only a man though in excellence above all others, he could not be our hope, for cursed is he that trusteth in man, Ier. 17.5.

Marginal references: Col. 1.27.

2 Unto Timothy my own son in the faith: Grace, mercy, and peace from God our Father, and Jesus Christ our Lord.

He dignifies Timothy with the Title of his Son in the Faith: that is, being converted by him to Christianity, and begat to the Divine Life: and by stiling Timothy his own Son, he signifies his piety and vertue, that rendred him a worthy Son of such a Father, whom he imitated and honoured, and with whom he corresponded in a grateful obedient affection. Having thus designed the person to whom he Writes, he expresses his ardent desires of his compleat felicity; which is included in Grace, Mercy, and Peace: by Grace he means the free favour and good will of God, with all the spiritual gifts that proceed from it, either requisite for Salvation, or the great work of the Evangelical Ministry: by Mercy, his compassionate tender Love, pardoning, releiving, supporting and assisting us in our Christian course: by Peace he signifies, principally the Peace of God, that divine calm of Conscience, that tranquillity and rest of Soul which proceeds from the assurance that God is reconciled to us in Christ, and our freedom by the sanctifying Spirit, from the Tyranny of carnal lusts: This peace can never be to the wicked. And besides this principal peace, we may understand peace with man, that is a quiet state exempt from hatred and persecutions, that Timothy might more comfortably and successfully perform the work of his Ministry. He prays for these blessings from God, who is the original Fountain of all good: and from Iesus Christ as the channel, by which all the gifts of God are conveyed to us. For without his mediation the Deity is as a sealed Fountain, no Grace would flow to us. He stiles God our Father, because he has adopted us in his Son, and in that quality he communicates his Grace, Mercy, and Peace to us: he stiles Christ our Lord, who hath supream power over us as well by the right of Creation as of Redemption.

Marginal references: Acts 16.1. 1 Thess. 2.2.; Gal. 1.3. 1 Pet. 1.2.

3 As I besought thee to abide still at Ephesus, `when I went into Macedonia g, that thou mightest charge some that they teach no other doctrine h.

Ephesus was a great City in Asia the less, whither Paul came Acts 19.1. where Demetrius raised a tumult against him; which the Town Clerk appeased as we read there. From thence he went into Macedonia. Acts 20.1, 2, 3. upon this his motion into Macedonia (as Divines judge) he left Timothy at Ephesus. The end of leaving him at Ephesus, was that he might charge some that they preached no other Doctrine, that is, none contrary to what he had preached, none contrary to the Doctrine of the Gospel, Gal. 1.8, 9. what power was here committed to Timothy is by some questioned, supposing (which is very probable) there were a greater number of Disciples then could meet in one Assembly, his power was more then Pastoral, for he had a power over the Teachers. Whether this power was extraordinary or ordinary, and what God intended ever to continue in the Church is the question. Those who make it to be such make it to be Episcopal, those that make it extraordinary, say it was the work of an Evangelist, 2 Tim. 2.4. That there was such an Officer in the Primitive Church appears from Acts 21.8. Eph. 4.11. That this was Timothy's work appears from 2 Tim. 4.5. nor is it a new thing; but very common in the settlement of all new Governments, to authorize some special Commissioners and to give them an extraordinary power for a time till the Government can be settled, and things brought into a fixed order. If we consider the words without prejudice, I besought thee to abide still at Ephesus, they seem to signifie that Timothy was not the establisht Bishop of Ephesus, for to what end should the Apostle desire a Bishop to reside in his own Diocess, which he could [illegible: 1 letter]ot forsake without neglecting his duty, and the offence of God? This were a trait reflexion as if he were careless of his duty. And the word abide [non-Latin text not transcribed], does not necessarily import his constant residence there: for 'tis used to signifie continuance for some time only; as 'tis said of the Apostle, that remained many dares at Corinth, Acts 18.18. when his stay there was only for some Months. The intention of the Apostle seems to be that Timothy should continue for a while at Ephesus, and not accompany him in his Voyage to Macedonia, as he was wont to do upon other occasions. And 'tis evident by the sacred History, that about six moneths after Timothy was with the Apostle in Greece, that he went with him to Macedonia and Troas, and Miletus, Acts 20.1, 4. where the Apostle sent for the Elders or Bishops of Ephesus, to leave his last solemn charge with them. In short if Timothy had been appointed the Bishop of Ephesus, the Apostle would probably have given this Title of honour to him in the inscription of his Epistle. Upon the impartial considering of the whole matter, though the passion of Prelacy is so ingenious, as to discover so many mysteries and Myters in a few plain words, (viz. that Timothy was Bishop of that City, Metropolitan of the Province, and Primate of all Asia) yet 'tis most likely that Timothy was left onely for some time with a kind of Apostolical power in the Church of Ephesus; of which power this was one branch, authoritatively to command seducers not to teach another Doctrine, then what was taught by the Apostles who were divinely illuminated. A divine rule, and most worthy of perpetual observation by all in the office of the Ministry. And this sheweth the mighty proness of men as to deviate in their conversations from the right ways, so in their judgements from the truths of God, otherwise Paul had had no need to have left Timothy for that end, in this Church so newly planted.

4 Neither give heed to fables , and endless genealogies, which minister questions rather then godly edifying , which is in faith : so do.

By Fables he probably meaneth the Iewish Fables, and commandments of men, mentioned Titus 1.14. or more generally, all vain and idle speculations.

Whatsoever tendeth not to build men up in Godliness, (which is the end of Preaching.) The Jews had many unwritten Fables, about what God did before he made the World, &c. and many unwritten endless Genealogies, which were as so many Labyrinths, intricate without an issue out of them: and 'tis probable that some of them (converted to the Christian Faith) still busied their heads about, according to their Education, and the practice of the Iewish Doctors, and made the subject of their Sermons, and discourses to the assemblies of Christians; which is the thing the Apostle here declareth a corruption of the Ordinances of Preaching, and inveigheth against chap. 6.4. 2 Tim. 2.23. Titus 1.14. and 3.9. and willeth Preachers to avoid, and People to give no heed to them, as nothing tending to the building Christians up in holiness, which he here calleth [non-Latin text not transcribed], the building up of God, either so objectively, or efficiently, or by his command, because it is in God, viz. in the knowledge of God, and an increase in the Love of God, and other spiritual habits, or from God, being wrought by him, and serving for his honour and glory, or according to his Will.

For he tells us this edifying can be no otherwise then in Faith, Preaching the Doctrine of the Gospel, and imbracing that which is the Doctrine of Faith, a Doctrine of Divine Revelation, to which men must give their assent, because of the authority of God revealing it. So as no discourses which are not founded in a divine Revelation and to be proved from thence can possibly tend to any building of God, which cannot stand in the Wisdom of Men, but must stand in the power of God, from this Text we may observe the vanity and proneness of some persons even from the infancy of the Church, to make up what they call Sermons of discourses about Fables, Idle Questions, and Speculations, and Genealogies of which there is no end, the Teachers being able to bring the minds of hearers to no rest about them nor they tending to any good, and saving use, but meerly to shew mens Wit and Parts, and we may also learn, that this is no religious Preaching or Hearing, it being impossible men should be under any religious obligations to hear any but Prophets, that is, such as reveal the divine Will. For other discourses men in their seasons may hear them, or let them alone, and credit or not credit them as they see reason.

Marginal references: Chap. 4.7.

5 Now the end of the commandment is charity out of a pure heart , and of a good conscience , and of faith unfeigned .

The word Translated Commandement here is [non-Latin text not transcribed], which rather signifies a particular charge given by superiors as to some thing, then a general Law, Acts 5.28. and 16.24. and so in this chapter ver. 18. which inclineth me to think that though the proposition be true of the whole Law of God, (for love is the fulfilling of the Law,) and more eminently of the divine Doctrine in the Gospel, for the end and perfection it aims at and produces is a pure ardent love of God, and of men for his sake, and of the Gospel, yet it is rather here to be restrained to the Commandement relating to Preaching, or discoursing the revealed Will of God relating to mens Salvation, the End of which is doubtless Charity, which ought to be finis operantis, the end of the workman, what he ought to intend and aim at; and is finis operis the effect of the work, viz. the begetting in the Souls of people love to God and their Neighbour, neither of which can rationally be obtained, by Preachers telling people idle Stories, and filling their heads with idle questions and speculations.

Which love to God and men must proceed from a clean, and holy, and sincere heart.

And a good and holy life, when Conscience doth not sowrely reflect upon men, for presumptuous miscarriages. Which

must all be rooted in, and attended with a faith unfeigned rooted in it as Faith signifies a steady assent to Divine Revelation attended with it, as it signifies, the Souls repose and rest upon Christ for the fulfilling of the promises annexed to him that beleives, and liveth up to such propositions. These are the noble the ends of whole Law of God, and particularly of the charge, or command God hath given Ministers as to Preaching, which can by no means be attained, by Teachers discoursing Fables and endless Genealogies to people, nor by Peoples attendance to such discourses, for they can onely fill peoples heads with notions and unprofitable questions which serve to gender strife, and contention amongst people, instead of Love either to God or Men, and so to defile instead of purifying the Heart, and have no influence at all upon an Holy Life, all which can grow out of no root but an unfeigned Faith.

Marginal references: Rom. 13.8, 10. Gal. 5.14,

6 From which , some having swerved , have turned aside unto vain jangling .

From which things (for the article is plural [non-Latin text not transcribed].) From which Commandement, and from the end of which Commandement, from which pure heart, good Conscience, and Faith unfeigned.

[non-Latin text not transcribed], the word signifieth to wander from a scope or mark. Some men either propounding to themselves ends in their discourses to people different from the command concerning Preaching, and the true end of that, or at least wandring from that true end, they have turned aside. To do an action well, two things are necessary. 1. The propounding to our selves a right end. 2. A moving to it by due means and in right order, who so faileth in either of these, can no more do an action well, then he can shoot an Arrow well, that either eyeth no mark, or levelleth his Arrow quite besides it, the Preachers reflected on by the Apostle, either never considered the true end of Preaching, or never regarded it in their action; this made them turn aside from Theology to Mataeology, from Preaching to

Vain Iangling, (so we translate it, but) the word signifieth foolish talking (so we translate the adjective, Tit. 1.10.) and so the word properly signifieth, any kind of foolish and impertinent discourse either serving to no good end, or at least not that which the discourse pretendeth to. And indeed all discourses of Fables, and unprofitable, idle questions tending not to edifying, is no better then foolish talking.

Marginal references: Or, not aimed [illegible: 1 letter]; chap. 6.4, 20.

7 Desiring to be teachers of the law , understanding neither what they say, nor whereof they affirm .

[non-Latin text not transcribed]. This Term lets us know that the Apostle reflecteth upon some who were or had been Iewes, who either pressed the observance of the Law in order to justification, or spent their times in pressing the Traditions of the Elders, and constitutions of the Scribes, as sepimenta legis, Hedges (as they call'd them) to the Divine Law, though not of the Letter of it; upon which there arose a great many questions as insignificant as their Traditions themselves.

Which these vain Preachers spent their time in speaking to, neither understanding the Divine Law, nor the questions themselves started, and spoke unto, yet ambitious to be accounted Teachers of the Law. This vain desire of Reputation, as persons of excellent skil in the Land, was the cause of their erroneous idle Sermons: And their Ignorance is aggravated and inexcusable, in that they with presumptuous boldness assert the things of which they are ignorant.

8 But we know that the law is good , if it be used lawfully x.

Not that I speak against the Law of God, I know that it is holy, and spiritual, and just, and good, Rom. 7.12, 14. It is good though not for Justification, yet for conviction, to convince men of sin, and as a Schoolmaster to lead men unto Christ, and to direct us in our walking with God; the equity and sanctity of its precepts are evident to the sincere and purified mind. And as the Law has an intrinsick goodness in its nature, so 'tis good to men when 'tis used for the end to which God, gave it.

9 Knowing this, that the law is not made for a righteous man , but for the lawless and disobedient , for the ungodly , and for sinners , for unholy and profane , for murderers of fathers, and murderers of mothers , for manslayers .

By the Law is to be understood the Moral Law, (though possibly not excluding the Law of Moses, consisting in many Ordinances) as 'tis armed with stings and terrours, to restrain rebellious sinners; by the righteous man, one in whom a principle of Divine Grace is planted, and from the knowledge and love of God, chooses the things that are pleasing to him, and is ardent and active to do his will. Now 'tis true, the holiness commanded in the Law, that consists in the love of God, and our Neighbour, obliges every reasonable creature indispensably and eternally, but as the Law was delivered in so terrible a manner, as it has annext so many severe threatnings to the Transgressours of it, 'tis evident, that 'tis directed to the wicked, who will only be compelled by fear from an outragious breaking of it. And this may be emphatically signified in the word here used [non-Latin text not transcribed], for it signifies to be laid, as well as to be made. The Law non objicitur is not laid against a righteous man. Thus we translate it, Mat. 3.10. The Axe is laid to the root of the tree, there is some difference in the construction, here it is immediately joyn'd with the Dative case, there with an Accusative case, with the Preposition [non-Latin text not transcribed] betwixt the Verb and the Case, but that must be the sence. It is very probable, that these false Teachers had been terrifying the Christians with the Law, in opposition to whom the Apostle saith, the Law was not made for a righteous man, as to its condemning office, it was never intended against a righteous man, but against men that committed and lived in gross sin and wickedness. These sinners are first mentioned in general terms, then the Apostle proceedeth to a more particular enumeration of them, whether in them (as some think) the Apostle hath respect to the several precepts of the Decalogue, I cannot determine.

By the Lawless he meaneth persons living without any respect to the Lawes of God or Men.

By the disobedient he meaneth such as will live in subjection to no Government.

The word by us Translated ungodly, signifieth, such as live without any Religion, having no regard to the Worship of God, [non-Latin text not transcribed].

The word Translated sinners signifies infamous, scandalous sinners·

Unholy and profane are also general terms, signifying persons that have no p[illegible: 1 letter]ety, but lewdly talk of things sacred, and live as lewdly.

The words signifie such as strike or beat their Parents, though they do not give them mortal wounds, and well expresseth violators of the fifth Commandment.

[non-Latin text not transcribed] signifies such as kill men, whether malitiously, or passionately violaters of the sixth Commandement.

Marginal references: [illegible: 1 word] 3.19. and 5.23.

10 For whoremongers , for them that defile themselves with mankind , for men-stealers , for lyars , for perjured persons , and if there be any other thing that is contrary to sound doctrine m.

The two next terms express violators of the seventh Commandment, whether by Fornication, Adultery, Incest, or any beastly lusts.

Sodomites.

The word signifieth such as carry men into Captivity, or make slaves of them in the first place, it signifies also any stealing of men. It is probable the first of these is the man-stealing, principally intended, being the most common sin by Pyrates at Sea, and Souldiers at Land, yet not excluding any other stealing of men from their Relations, which he instanceth in, as one of the highest violations of the eighth Commandment.

By Lyars, he meaneth such as knowingly speak what is false, especially to the prejudice of others.

By Perjured Persons, he means such as swear falsely.

And because it would be too long to reckon up all kind of sinners, he comprehends them all in a general phrase, and if there be any other thing, that is contrary to sound Doctrine, that is, the holy and pure truth of God; that is not corrupted, but judges aright of good and evil; for these he saith the Law is made, that is, to deter from such crimes, or to condemn for them, but not to terrifie such who either never were guilty of such flagitious crimes; but if they have been guilty, yet are now washed and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of God, as the Apostle speaks, 1 Cor. 6.10, 11. The Law (as the Apostle here saith) was never made to terrifie, or to condemn, and affright these, for Rom. 8.1. There is no condemnation to those that are in Christ Iesus▪ who walk not after the flesh, but after the spirit.

11 According to the glorious gospel of the blessed God which was committed to my trust.

Here the Apostle specifies the sound Doctrine of which he spake; that 'tis contained in the Gospel the perfect rule of righteousness which he stiles the glorious Gospel of the blessed God, it being a Doctrine revealed from Heaven, wherein the concurrence and command of the Divine Attributes, Wisdom, Power, Mercy, and Justice doth most clearly shine to the Glory of God, 2 Cor. 4.6. Eph. 1.6, 12. and he gives the Title of blessed to God, thereby to signifie his transcendent goodness, in that being infinitely happy in the possession of his own excellencies, without any possible advantage and profit from any Creature, yet he was pleased to give his Son to be our ransom, and with him Grace and Glory to us. The Apostle adds which was committed to me, to distinguish it from the false Doctrine which seducers publisht under the name of the Gospel.

Marginal references: chap, 6.15.; 1 Thess. 2.4.

12 And I thank Christ Jesus our Lord who hath enabled me, for that he counted me faithful, putting me into the ministry.

Here St. Paul expresses his most humble and solemn thanks to Christ for his rich favour in calling him to the High Office of an Apostle: for by the ministry, that is to be understood, and 'tis so called by way of excellence, it being the most glorious and Divine Ministry that ever was establisht in the Church: and he ascribes to our Saviour the praise of all that he performed in the faithful discharge of it. He saith, Christ enabled me, that is, endowed him with Fidelity, Zeal, Courage, and all other qualifications requisite for that honourable and difficult Ministry, 2 Cor. 3.5, 6. The end of that Sacred Ministry was to inlighten and reform the World from superstition, and that vicious and vain conversation that was so pleasing to carnal men, to abolish those corrupt customs that had taken such deep root, and to plant the truth that comes from above, and to publish a holy Law so opposite to corrupt nature. This work was opposed by the craft and cruelty, the artifice and violence of the powers of darkness in conjunction with the perverted World. And the Glory of the Apostles resisting such Enemies is entirely due to Christ. He adds as a motive of his thankfulness, that Jesus Christ counted him faithful, which is an evident proof that he intends that he made him faithful. His faithfulness was not the cause or motive, but the fruit and effect of the Grace of God in calling him to the ministry. This he expresly declares 1 Cor. 7.25. Having obtained mercy to be faithful. If our Saviour had only discovered his fidelity, without bestowing that Grace upon him, there had not been a reason of such affectionate thanksgiving: for that alwaies supposes some favour and benefit received.

13 Who was before a blasphemer , and a persecutor , and injurious , But I obtained mercy , because I did it ignorantly , in unbelief .

The kindness of God putting me into so noble a service was the greater and more thank-worthy, because before that time I was a blasphemer, one who spake of Christ reproachfully, (for that blasphemy signifieth) Paul was a zealous man in the Jewish Religion, his blasphemy therefore only respected the Second person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme Acts 26.11.

Of his persecution, see Acts 8.3. he entred houses, haled Men and Women to prison, he breathed threatnings and slaughter against the Disciples of the Lord, Acts 9.2. he persecuted Christianity even to Death, Acts 22.4, 5.

Thus he was injurious, for in other things he was as to the law blameless, Phil. 3.6. bred up a Pharise[illegible: 2 letters] according to the strictest Sect of the Iewish Religion; but he verily thought with himself that he ought to do many things contrary to the Name of Iesus of Nazareth; so as he went according to his conscience, (such a one as he had) and ver. 10. He had also Authority from the chief Priests. But neither the dictates of his own erroneous Conscience, nor yet the Command of his Superiours could (according to Paul's Divinity) excuse him from being a persecutor, and injurious.

And standing in need of the free pardoning mercy of God which he saith, he obtained of Gods free Grace.

Because he did it ignorantly we cannot reasonably think that ignorance of the Divine Law (once published) should excuse any transgressor of it, we see men will not allow it as to their Laws, after promulgation, so that although Paul persecuted Christians ignorantly, yet he stood in need of Mercy. Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinners sin not to be so exceeding sinful, especially where it is not vincible. Paul's ignorance here mentioned was vincible, he lived in Iudea, where the Gospel had been preached some years, before he persecuted the Professors; he might have heard the Sermons, and seen the miracles preached, and wrought by Christ and the Apostles, but he was bred a Pharisee, and under the prejudices of that Sect which were implacable Enemies to Christ, this kept him in ignorance, Christ allows something for the prejudices of mens Education.

He did what he did also while he was in a state of unbelief. He believed one true and living God, (all the Jews did so) and worshipped him according to the Jewish manner, yet stiles himself an unbeliever. Every man is an unbeliever (in a Gospel sense) that receiveth not Jesus Christ as the Son of God, and his Saviour; though he believes there is one God, &c. Paul addeth this circumstance of his ignorant blaspheming and persecuting the truth, partly to justifie the Divine Mercy that pardoned and preserv'd him: for the Gospel peremptorily excludes from Pardon all that sin against the Holy Ghost, such who being inlightened by the knowledge of the saving Truth, yet for carnal reasons deliberately and maliciously oppose it: now the shewing Mercy to[illegible: 1 letter] Paul was no contradiction to this most wise Law of God: and partly he mentions his ignorance to prevent the abuse of the Divine mercy by men; as if from his example they might securely imitate his persecuting the Saints, or live in a course of sin, though convinc'd of their wickedness, and hope for Mercy at the last.

Marginal references: 1 Cor. 15.9.; Joh. 9.39, 41. Act. 3.17.

14 And the grace of our Lord was exceeding abundant , with faith, and love which is in Christ Jesus .

The free love of God towards me, in justifying such a guilty creature, and sanctifying such an unholy creature, and after calling me to the office of an Apostle, fitting me for it, and trusting me with that great work and employment, abounded beyond all measure and possibility of Expression.

Christ working Faith in me, inabling me to receive him as the Son of God, and my Lord and Saviour, and to love him whom I formerly thought I ought to do much against; and his Disciples, whom I formerly haled to Death, of whom I made havock, persecuting them to death. He mentions Faith and Love, the two principal Graces, in opposition to the reigning sins in his unconverted state: Faith in the Doctrine of the Gospel, in opposition to his former Ignorance and Infidelity; and Love to Christ and Believers, in opposition to his former Rage and Cruelty against them. And these Graces were from Christ the fruits of his Merit, and Holy Spirit.

15 This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save sinners , of whom I am chief .

The following saying, which is the great Proposition of the Gospel is a saying that is in it self true, and wherein God hath declared his truth.

And worthy to be with all thankfulness, received, believed and accepted.

That Jesus Christ being sent of the Father, in the fulness of time, was incarnate, lived, and dyed in the World; not only to set sinners an Example of a be[illegible: 2 letters]er life, nor onely to make God placable towards men, that if they would they might be saved; but to purchase a certain Salvation for sinners, satisfying Divine Justice, and Meriting all grace necessary to bring them to Salvation, to carry the lost Sheep home upon his Shoulders. Yea, though they had been great wanderers, [non-Latin text not transcribed].

And I was as great a one as any other, yea, the chiefest. Paul though converted, had his former sin of Persecution before his Eyes. Persecutors are some of the chief of sinners. Some will have the relative of which to refer to the saving mentioned. Of which sinners brought to Salvation I am the great President, having been so great a sinner as I have been and yet received to Mercy.

Marginal references: Mat. 9.13. Mark 2.17. Luk. 19.10. 1 Joh. 3.5.

16 Howbeit, for this cause I obtained mercy , that in me first Jesus Christ might shew forth all long-suffering , for a pattern to them who should hereafter believe on him f to life everlasting .

'[non-Latin text not transcribed], The word we translate howbeit, is as well to be translated but, and ordinarily is so. For this cause, that is, for this end, God shewed me Mercy.

That in me the first (so it is in the Greek, for it is an adjective) that is, as he said before, the chiefest, or greatest sinner, Christ might shew forth all long-suffering, bearing with me while I was in my rage against his Gospel and Saints; and then changing my heart to imbrace him and to love him. Or, That in me first, may respect the design of our Saviour in sending Paul to convert the Gentiles: For such a conspicuous example of his clemency and grace towards so great a sinner, whom he not only pardoned but preferr'd to the Dignity of an Apostle, would be a strong perswasive to them to receive the Gospel with Faith and Obedience. For it follows, for a pattern, of Gods Patience and Free Grace to other sinners, from whence they might learn, that if they also shall receive and believe in him, their past sins need not be to them any reason to despair in his Mercy.

There being a certain connexion betwixt true believing in Christ, and Eternal Life.

17 Now unto the King eternal , immortal , invisible , the only wise God , be honour and glory, for ever and ever , Amen.

The Apostle falleth out of this discourse with a Doxology or Sentence giving glory to God whom he calls the King, that is, the moderator and Governour of all things.

Eternal, without beginning of dayes, or end of Life.

Immortal, not subject, as Creatures, to any Passion, or determination of Being.

Invisible, not obvious to our senses, whom no mortal eye ever saw.

Onely wise. Primitively and originally, and eminently, from whom all Wisdom is derived.

Be given all praises, homage and acknowledgments, by which he can be made glorious for ever.

Marginal references: Psal. 10.16.; Rom. 16.27▪; 1 Chro. 20.11▪

18 This charge I commit unto thee, son Timothy , according to the prophesies which went before on thee , that thou by them mightest war a good warfare .

The term Son here applyed to Timothy whom he elsewhere calls his Brother, is not a term of natural Relation, but of spiritual Relation; and of affectionate friendship and endearment. By the charge mentioned he probably means that before mentioned, ver. 3. to charge the false Teachers to teach [illegible: 1 letter]o other Doctrine, nor give heed to Fables, &c.

These prophesies were either the Judgments of good men before concerning him, or (which possibly is more probable) some Divine Revelations, Paul, or some Believers had received concerning this young man.

That thou having heard of them, or remembring them (though thou meetest with opposition as a Minister, and as a Christian yet) mightest not be discouraged, but Preach and hold the Faith, against all opposers. So the Apostle expoundeth himself.

Marginal references: chap. 6.12. 2 Tim. 4.7.

19 Holding faith ; and a good conscience , which some having put away , concerning faith, have made shipwrack .

By faith here is meant, the Doctrine of Faith, and the holding of it signifies a steadiness of the minds assent unto it, without wavering or fluctuation, much less deserting or denying it.

By a good conscience is here to be understood what the Scripture elsewhere, Acts 24.16. calls a conscience void of offence both towards God, and towards men, opposed to the Evil Conscience, mentioned Heb. 10.22. so as a good conscience here signifies a pure conscience, which necessarily implieth an Holy Life; for our actions are presently copied out into our consciences, and make either blots or good copies there.

Which some taking no care in, viz. to live holily, so keeping a good conscience.

Have made shipwrack concerning Faith, suffered loss as to it, falling from the Truths of the Gospel. Error seldome goes along with an holy life. The Truths of the Gospel have such an influence upon mens Conversation, that ordinarily mens holiness is proportioned to their soundness in the Faith, and usually the love of some lust, is what betrayeth men into erroneous judgments and opinions.

Marginal references: chap. 3.9▪

20 Of whom is Hymeneus and Alexander ; whom I have delivered unto Satan , that they may learn not to blaspheme y.

Of which men who have made shipwrack of a good conscience and concerning Faith Hymeneus and Alexander are two persons. Of Hymeneus we read 2 Tim. 2.17. he affirmed the Resurrection was past, and overthrew the faith of many. Of Alexander we read, 2 Tim. 4.14. he was a great enemy to Paul, the same person, as some judge, mentioned Acts 19.33. then a friend to Paul, but afterwards one who did him much harm.

We meet with the same phrase, 1 Cor. 5.5. See the notes there. Some think by it is signified a peculiar power granted the Apostles. God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them, but we find nothing of this in Scripture. I rather think the sense is no more than whom I excommunicated and cast out of the Church, making them of the world again, (as the world is opposed to the Church, and Kingdom of Christ) which for the greater terror the Apostle expresseth by this Notion of being delivered to Satan who is called the God of this world, &c. not that I might ruine, and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious Errours to the reproach of God. Or perhaps with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.

First Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon—all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph. iv. 11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Acts xvi. 3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Acts xx. 28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

After the inscription (ver. 1, 2) we have, I. The charge given to Timothy, ver. 3, 4. II. The true end of the law (ver. 5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, ver. 12-16. IV. His doxology, ver. 17. V. A renewal of the charge to Timothy, ver. 18. And of Hymenæus and Alexander, ver. 19, 20.

The Inscription and Apostolic Benediction. (a. d. 64.)

1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour.—Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col. i. 27. He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phil. ii. 22. Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.

II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!

III. Paul tells Timothy what was the end of his appointing him to this office: I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe, 1. Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Gal. i. 8. 2. In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, 2 Cor. ii. 17), otherwise this charge to Timothy might have been spared. 3. He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as ch. iv. 7; vi. 4; 2 Tim. ii. 23), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying." That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first (Heb. xi. 6), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.

Timothy Reminded of His Charge. (a. d. 64.)

5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 8 But we know that the law is good, if a man use it lawfully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 11 According to the glorious gospel of the blessed God, which was committed to my trust.

Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.

I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom. xiii. 10.

1. The end of the commandment is charity, or love, Rom. xiii. 8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Matt. v. 44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. 1. By this shall all men know that you are my disciples, if you love one another, John xiii. 35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three:—(1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Acts xxiv. 16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity—the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!

2. The use of the law (v. 8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal. iii. 21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, v. 9, 10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.

II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (v. 11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1 Cor. iv. 1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!

Perverters Reproved. (a. d. 64.)

12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1. He made havoc of the church, Acts viii. 3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4; xxvi. 10, 11.

2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," &c.

(2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (v. 15): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14. He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13. His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph. iii. 8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. xi. 5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

[1.] For the encouragement of others to repent and believe (v. 16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39.

[2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, &c. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. vii. 9. He is immortal, and the original of immortality; he only has immortality (1 Tim. vi. 16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1 Tim. vi. 16. He is the only wise God (Jude 25); he only is infinitely wise, and the fountain of all wisdom. "To him be glory for ever and ever," or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do," Rev. v. 12, 13.

Paul's Charge to Timothy. (a. d. 64.)

18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

Here is the charge he gives to Timothy to proceed in his work with resolution, v. 18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb. ii. 10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, v. 19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Acts xxiv. 16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, ch. iii. 9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1 Cor. v. 5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.

CHAP. I. Verſe 1. By the commandment of God]

FOr how ſhould he have preached except he had been ſent? This he mentioneth, Rom. 10.15. as a thing impoſſible.Act. 4. in Verre.

Of God our Saviour] So the Father alſo is here called. Hoc autem quantum est? (ſaith Tully) I[illegible: 1 letter] nimirum Soter eſt, qui ſalutem dedit. The Greek word here uſed is ſo emphaticall, that other tongues can hardly expreſſe it.

Our hope] So Chriſt is called, becauſe the perfection of our life is hid with Chriſt in God. Something we have in poſſeſſion, but more in reverſion.

Verſe 2. Mine own ſonne] This the Apoſtle ſpeaketh [non-Latin text not transcribed], Out of deep affection, as Chryſoſtome obſerveth.

Grace, mercy and peace] Not only Grace and peace, as to others. When we pray for Miniſters, we muſt be more then ordinary earneſt for them with God.

Verſe 3. That they teach no other doctrine] Either for matter or manner, for ſubſtance or circumſtance. What hideous hereſies are now-adaies broached and preached amongſt us in City and Countrey. See Mr Edwards his Gangrena, the firſt and ſecond part.

Verſe 4. Endleſſe Genealogies] It is but laborious loſſe of time to ſearch into thoſe things, whereof we can neither have proof nor profit: the gains will not pay for the pains, the task is not worthy the toil.

Verſe 5. Now the end of the commandment] Or, of the charge; to wit, of that charge to teach no other doctrine, &c. v. 3, 4. As if the Apoſtle had ſaid, This is that that a teacher ſhould aim at, to beget ſuch a love in his hearers hearts, as may ſpeak them true believers, and good livers. Boni Catholici ſunt (ſaith Augustine) qui & fidem integram ſequuntur, & bonos mores. Thoſe are good Catholikes that believe well, live well. [non-Latin text not transcribed].

Verſe 6. Some having ſwerved] Having miſſed the mark, as unskilfull ſhooters, being heavenly-wide, as Sr Philip Sidney engliſheth that Prove[illegible: 1 letter]b, Toto errant coelo.

Verſe 7. Ʋnderſtanding neither what] Non curo i[illegible: 1 letter]os, ſaith Auguſtine, qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt. I paſſe not for the cenſures of ſuch,Aug contra Fault. as dare to reprehend what they do not comprehend.

Verſe 8. If a man uſe it lawfully] For diſcovery of ſinne, for manuduction to Chriſt, and for rule of life, Lex, lux, Prov 6.23.Cyropaed. l. b. 1. Xenophon telle[illegible: 1 letter]h us, That this was the drift of the Perſian laws, to keep men from acting, yea from coveting any thing evil or idle.

Verſe 9. Is not made for a righteous] For he is freed by Chriſt from the coaction, malediction and irritation of the law.

But for the lawleſſe, &c.] Thoſe maſterleſſe monſters, that ſend meſſages after Chriſt, ſaying, We will not have this man to raign over us. But ſhall they thus eſcape by iniquity? In thine anger thou will caſt down theſe people, ô God, Pſal. 56.7. Aut faciendum, aut patiendum. They that will not bend ſhall break: They that will not be Chriſts ſubjects, ſhall be his foot-ſtool: his arrows are ſharp in the hearts of the Kings enemies, whereby the people (that fall not down before him,) fall under him, Pſal. 45.5.

Verſe 10. For men-stealers] That ſteal away other mens children: ſo thoſe that ſteal other mens books and writings, and ſet them out in their own name: as one dealt by Diagoras, who thereupon, out of diſcontent (becauſe he that had done it was not preſently ſtricken with a thunder-bolt) became an Atheiſt.Diod. Sie. So Fabricius ſtole Tremellius his Syriack tranſlation, Villavincentius ſtole Hyperius his Treatiſe, De ratione ſtudij Theologici, and Poſſevinus lately tranſlated Dr James his Cyprianus redivivns into his Apparatus Theologicus, and made it his own doing. Sic vos non vobis.

Verſe 11. Of the bleſſed God] Bleſſed in himſelf, and to be everlaſtingly bleſſed of all creatures. Hence he is called, The bleſſed, Mark 14.61. And frequently in the Commentaries of the Hebrew-Doctours he is ſet forth by this title Baruch hu, He that is bleſſed.

Verſe 12. Who hath enabled me] Chriſt ſends none, but whom he gifts. Aſinos elegit Chriſtus & idiotas, ſed oculavit in prudentes, ſimul que dona dedit & miniſteria.

Verſe 13. Who was before a blaſphemer] Chryſostom obſerves it of Paul, as his greateſt honour, that although he had obtained pardon of God for his ſins, yet he is not aſhamed to reckon them up to the world. So David does penance in a white ſheet, as it were, Pſal. Popiſh decrees,Act. and. Mon. 1574. 51. titl. So Augustine writeth books of Confeſſions. And I was as obſtinate a Papiſt, ſaith Latimer, as any was in England, and ſo ſervile an obſerver of the Popiſh decrees, that I thought I had never ſufficiently mingled my maſſing-wine with water, and that I ſhould never be damned, if I were once a profeſſed Frier. Alſo when I ſhould be made Bachelour of Divinity, my whole Oration went againſt Philip Melancthon and his opinions. And ſtanding in the ſchools when Mr Stafford (a godly Orthodox Divine) read,Ibid 9 [illegible: 1 letter]4. Latimer bad the ſchollars not to hear him, exhorted the people not to believe him. And yet the ſaid Latimer confeſſed himſelf, that he gave thanks to God that he asked him forgivenes before he departed.

Verſe 14. [non-Latin text not transcribed]. Was exceeding abundant] Hath abounded to flowing over: as the ſea doth above mole-hils. I will ſcatter your ſins as a miſt, ſaith God, and they ſhall be cast into the midst of the ſea. Note thoſe two Metaphors, and deſpair, if thou canſt.

Verſe 15. This is a faithfull ſaying] Worthy to be credited and embraced, as it was by Bilney the Martyr, who by this promiſe was much comforted in a great conflict. So was Ʋrſine by Joh. 10.29. Another by Iſaiah 57.15. And another by Iſaiah 26.3. ſaying, That God had graciouſly made it fully good to his ſoul.

Of whom I am chief] Primus, quo nullus prior, as Gerſon expounds it, [illegible: 1 letter]mò quo nullus pejor, as Auguſtine, worſer then the worſt. The true Poenitentiary doth not elevate but aggravate his ſinnes againſt himſelf, is ever full in the mouth this way, as Dan 9 5.

Verſe 16. Might ſhew forth] By full demonſtration and ſufficient evidence, ſo that all might ſee and ſay, [non-Latin text not transcribed]. There is mercy with Chriſt that he may be feared, yea mercy rejoycing againſt judgement, that he may be everlaſtingly admired and adored.

For a patern to them, &c.] Therefore the Apoſtle was aſſured of remiſſion in an ordinary way, and not by any ſpeciall revelation.

Verſe 17. Now unto the King immortall] Paul cannot mention the great work of our redemption without a thankfull acclamation. The Grecians being reſtored to liberty by the Roman Generall Q. Flaminius, Plut. in Flamin. he was entertained by them with ſuch applauſes and acclamations, whiles they roared out Saviour, Saviour, that the very birds that flew over them, aſtoniſhed with the noiſe, fell to the ground. When Hunn[illegible: 1 letter]ades had overthrown M[illegible: 1 letter]ſites, the Turks General; at his return from the Camp,Turk. Hiſt. 269 ſome called him the Father, ſome the Defender of his countrey; the ſouldiers, their Invincible Generall; the Captives, Their Deliverer; the women, Their Protectour, &c.

The only wiſe God] The temple of Sophia] in Conſtantinople is now the Turks chief Moſchee, Ibid. 342. and by them ſtill called Sophia, becauſe they hold, even as we do, that the wiſdome of God is incomprehenſible.

Verſe 18. Sonne Timothy] This is Timothies task, whom the Apoſtle fitly calleth Sonne, according to the cuſtome both of thoſe and theſe times. Patres eos di[illegible: 1 letter]imus qui nos catecheſi instituerunt, ſaith Clement. We call them fathers that inſtruct and catechize us.

Verſe 19. Holding faith and a good conſcience] A good conſcience, ſaith one, is as it were a cheſt; wherein the doctrine of faith is to be kept ſafe, which will quickly be loſt, if this cheſt be once broken: For God will give over to errours and hereſies ſuch as caſt a way conſcience of walking after Gods Word. What a blinde buzzard then was that Popiſh Inquiſitour, who ſaid of the Waldenſes, You may know the heretikes by their words and manners. Sunt enim in moribus compoſiti & modesti: ſup[illegible: 1 letter]rbiam in veſtibus non habent, &c. They are neither immodeſt in their carriage, D Ʋſher. de Chriſt Eccleſ. ſucceſſ &c. [non-Latin text not transcribed]. nor proud in their apparrel, &c?

Verſe 20. That they may learn] Ʋt caſtigati diſcant: that being buffetted and bodily tormented by Satan, as Act. 13.2. (for as yet there were no Chriſtian Magiſtrates) they may learn,

Not to blaſpheme] That is not to hold erroneouſly; and to live ſcandalouſly, to the reproach of the Goſpel. Conferre, Prov. 30 9.

As I besought thee still to abide at Ephesus. It is clear from this, that Paul and Timothy had been labouring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. 2.

When I went into Macedonia. Having been driven away by the excitement caused by Demetrius and his fellow craftsmen, Acts 20:1. See the Intro. & 2, 3.

That thou mightest charge some. The word charge here--παραγγειλης-- seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists, and lead them to inculcate only the true doctrine. As they may have been numerous,--as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labour without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the peculiar sentiments of the Jews respecting the law.

That they teach no other doctrine. That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament except in 1Timm 6:3 of this epistle, where it is rendered `teach otherwise.' We may learn here what was the design for which Timothy was left at Ephesus.

(1.) It was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work. 1Timm 4:13, 3:15.

(2.) It was not that he might be the "bishop" of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the second epistle declares, (see Notes on that subscription,) nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline, he was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," [pp. 91---114, London edition.]

(f) "went into Macedonia" Acts 20:1,3

Neither give heed to fables. That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The "fables" here referred to were probably the idle and puerile superstitions and conceits of the Jewish Rabbies. The word rendered fable (μυθος) means properly speech or discourse, to and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend, to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous.

And endless genealogies. This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries, these tables would become very numerous, complicated, and extended--so that they might, without much exaggeration, be called "endless." The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come--as the Jewish polity was to cease--as the separation between them and the heathen was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth.

Which minister questions. Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions; and, when settled, would give rise still further to questions about rank and precedence.

Rather than godly edifying which is in faith. These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of men. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion.

So do. These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge.

(g) "heed to fables" 1Timm 6:3,4,20

Now the end of the commandment. Rom 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers, to whom he refers, insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word "commandment" here, some have understood of the gospel, (Doddridge ;) others of the particular command which the apostle here gives to Timothy, (Benson, Clarke, and Macknight ;) but it seems more naturally to refer to all that God had commanded--his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love.

Is charity. On the meaning of this word, 1Cor 13:1.

Out of a pure heart. The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart.

And of a good conscience. A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy.

And of faith unfeigned. Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can any one have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel.

(a) "of the commandment" Rom 13:8,10, Gal 5:14 (*) "charity" "Love" (b) "pure heart" 2Ti 2:22

From which some having swerved. Marg., not aiming at. The word here used αστοχεω-- means properly, to miss the mark; to err; and then, to swerve from. Comp. 1Timm 6:21, 2Ti 2:18. It does not mean that they had ever had that from which they are said to have swerved--for it does not follow that a man who misses a mark had ever hit it--but merely that they failed of the things referred to, and had turned to vain talk. The word "which" (ων,) in the plural, refers not to the law, but to the things enumerated --a pure heart, a good conscience, and unfeigned faith.

Have turned aside unto vain jangling. Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.

(1) "having swerved" "not aiming at"

Desiring to be teachers of the law. That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honour among the Jews, and these teachers laid claim to the same distinction.

Understanding neither what they say. That is, they do not understand the true nature and design of that law which they attempt to explain to others. This was true of the Jewish teachers, and equally so of those in the church at Ephesus, who attempted to explain it. They appear to hare explained the law on the principles which commonly prevailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made affirmations of what they knew nothing of, and though they made confident asseverations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance with the manner of teaching among Jewish Rabbies, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen's "Modern Judaism."

(d) "understanding neither" Rom 1:22

But we know that the law is good. We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against any one who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others. Comp. Rom 7:12, and Acts 21:21-26.

"If a man use it lawfully". In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and, in order to this, he proceeds to state what is its true design.

(e) "law is good" Rom 7:12

Knowing this. That is, "If any one knows, or admits this, he has the proper view of the design of the law." The apostle does not refer particularly to himself as knowing or conceding this, for then he would have used the plural form of the participle, (see the Greek;) but he means that any one, who had just views of the law, would see that that which he proceeds to specify was its real purpose.

The law is not made for a righteous man.--There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses, (Clarke, Rosenmuller, Abbot;) others to the denunciatory part of the law, (Doddridge and Bloomfield;) and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant, to say that the law was not binding on a righteous man, or that he was under no obligation to obey it--for he everywhere teaches that the moral law is obligatory on all mankind. To suppose also that a righteous man is released from the obligation to obey the law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man--for this was originally one of its designs. Had man always obeyed it, he would have been justified by it. The meaning seems to be, that the purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God, It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition of servitude. Paul teaches, on the other hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself fettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling--and in this sense the law is made for a man who intends to do wrong.

For the lawless. To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors--the wicked. It is rendered transgressors in Mk 15:28, Lk 22:37; and wicked, Acts 2:23, 2Thes 2:8.

And disobedient. Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Tit 1:6,10, where it is rendered unruly, and Heb 2:8, where it is translated not put under; that is, under Christ.

For the ungodly. Those who have no religion; who do not worship or honour God. The Greek word occurs in the following places, in all of which it is rendered ungodly, Rom 4:5, 5:6, 1Timm 1:9, 1Pet 4:18; 2Pet 2:5, 3:7, Jude 1:4,15. The meaning is, that the law is against all who do not worship or honour God.

And for sinners. The word used here is the common word to denote sinners. It is general, and includes sins of all kinds.

For unholy. "Those who are regardless of duty to God or man." Robinson, Lex. The word occurs in the New Testament only here, and in 2Ti 3:2. It has particular reference to those who fail of their duty towards God, and means those who have no piety; who are irreligious.

And profane. This does not necessarily mean that they were profane in the sense that they blasphemed the name of God, or were profane swearers--though the word would include that--but it means properly those who are impious, or who are scoffers. Heb 12:16. The word occurs only in the following places, in all of which it is rendered profane, 1Timm 1:9, 4:7, 6:20, 2Ti 2:16, Heb 12:16. A man who treats religion with contempt, mockery, or scorn, would correspond with the meaning of the word.

For murderers of fathers. The Greek properly means a smiter of a father, (Robinson,) though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death, Ex 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty.

Murderers of mothers. A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses, Ex 21:15.

For manslayers. This word occurs nowhere else in the New Testament. It means a homicide--a murderer. The crime is expressly forbidden by the law, Ex 20:13, Gen 9:6.

(f) "the law" Gal 5:23

For whoremongers. Lev 19:29, 20:5.

For them that defile themselves with mankind. Sodomites. See the evidence that this crime abounded in ancient times, Rom 1:27. It was forbidden by the law of Moses, and was punishable with death. Lev 20:13.

For menstealers. The word here used ανδραποδιστης occurs nowhere else in the New Testament. It properly means one who steals another for the purpose of making him a slave--a kidnapper. This is the common way in which men are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduced to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from their wives, or parents from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man's children, or his wife, or his father or mother! The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen--as the purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system-for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death, Ex 21:16, De 24:7.

For liars. Lev 6:2-4, 19:11.

For perjured persons. Those who swear falsely. Lev 19:12, 6:3; Ex 20:7.

And if there be any other thing that is contrary to sound doctrine. To sound or correct teaching--for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which the law of God gives.

(a) "doctrine" 2Ti 4:3, Tit 1:9

According to the glorious gospel. The gospel is a system of Divine revelation. It makes known the will of God. It states what is duty, and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in the gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer revelations of the gospel are but carrying out the principles stated in the law. They who preach the gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of Moses. lie means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish. Comp. Rom 3:31.

Of the blessed God. Revealed by the blessed God--the same God who was the Author of the law. Which was committed to my trust. Not to him alone, but to him in common with others, he had received it directly from the Lord, 1Cor 9:17. Gal 1:1.

(b) "blessed God" 1Timm 6:15 (c) "was committed" 1Cor 9:17

And I thank Christ Jesus our Lord. The mention of the gospel 1Timm 1:11, and of the fact that it was committed to him leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defence and the propagation of the gospel. For all this, though it had required him to give up his favourite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honourable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister when he comes to die, feels that the highest favour which heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life.

Who hath enabled me. Who has given me ability or strength for this service. The apostle traced to the Lord Jesus the fact that he was in the ministry at all, and all the ability which he had to perform the duties of thai holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but he makes the acknowledgment which any faithful minister would do, that all the strength which he has to perform the duties of his office is derived from Christ. Comp. Jn 15:5; 1Cor 15:10.

For that he counted me faithful. This is equivalent to saying that he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance that he would be faithful. A sovereign when he sends an ambassador to a foreign court, reposes confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all who are called by the Redeemer into the ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confidence in them--for he commits to them great and important interests. Learn hence,

(1.) that no one ought to regard himself as called to the ministry who will not be "faithful" to his Master: and

(2.) that the office of the ministry is most honourable and responsible. Nowhere else are there so great interests intrusted to man.

(d) "enabled me" 1Cor 15:10 (e) "faithful" 1Cor 7:25 (f) "putting me" Col 1:25

Who was before a blasphemer. This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer--that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect. Php 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause--not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches; and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, Mt 9:3. Compare Acts 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do, Acts 26:9; here he says that he now regarded it as blasphemy. Learn hence that men may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.

And a persecutor. Acts 9:1, Acts 22:4, 26:11, 1Cor 15:9, Gal 1:13,23.

And injurious. The word here used, (υβριστης,) occurs only in one other place in the New Testament, Rom 1:30, where it is tendered despiteful. The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word "blasphemer," or "persecutor," and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done. Comp. the Greek in Mt 22:6, Lk 11:45, 18:32, Acts 14:5, 1Thes 2:2; 2Cor 12:10, for illustrations of the meaning of the word. Tindal and Coverdale render it here "tyrant."

But I obtained mercy, because I did it ignorantly in unbelief. Comp. Lk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such--for what he did was with a violent and wicked spirit--but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers: "Father, forgive them, for they know not what they do." It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.

(a) "a blasphemer" Acts 8:3, 1Cor 15:9 (b) "ignorantly" Lk 23:34

And the grace of our Lord was exceeding abundant. That is, in his conversion under these circumstances, and in the aid which was afterwards imparted to him in his work.

With faith and love which is in Christ Jesus. Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced. 1Cor 15:10.

This is a faithful saying. Gr., "Faithful is the word," or doctrine-- ολογος. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world--to save sinners--and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying," means, in this place, doctrine, position, or declaration. The word "faithful," means assuredly true; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true. Comp. 2Ti 2:11, Tit 3:8.

And worthy of all acceptation. Worthy to be embraced or believed by all. This is so because

(1.) all are sinners and need a Saviour. All, therefore, ought to welcome a doctrine which shows them how they may be saved.

(2.) Because Christ died for all.

If he had died for only a part of the race, and could save only a part, it could not be said, with any propriety, that the doctrine was worthy of the acceptance of "all". If that were so, what had it to do with all? How could all be interested in it, or benefited by it? If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it were provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all.

(3.) The manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honourable to God--maintaining his law and his justice; and, at the same time, it is in a way that is honourable to man. He is treated afterwards as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favour of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honourable to God and to himself; none that would do so much to maintain the law, and to elevate him from all that now degrades him. What higher honour can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God?

(4.) It is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ--and is not this worthy of universal acceptation? Men would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them; but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven, for all will be miserable unless they enter there.

That Christ Jesus came into the world to save sinners. The great and peculiar doctrine of the gospel. He "came into the world." He, therefore, had a previous existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation, that he had an intention, a plan, a wish, in thus coming into the world. He "came" when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners--the poor, the lost, the wandering, not to condemn them; he came to restore them to the favour of God, to raise them up from their degradation, and to bring them to heaven.

Of whom I am chief. Gr., first. The word is used to denote eminence, and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects, but that in some respects he had been so great a sinner, that, on the whole, there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connexion with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin. See Rom 7. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law, Php 3:6, Acts 26:4,6. After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit, to its fullest extent, the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him--" of whom I am chief." We may remark

(1.) that a true Christian will always be ready to admit that his past life has been evil;

(2.) that this will become the abiding and steady conviction of the soul; and

(3.) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart, and of the evil of his past life.

(c) "faithful saying" 2Ti 2:11, Tit 3:8 (d) "came into the world" Mt 9:13, Lk 19:10

Howbeit for this came. That is, this was on, of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this; but this was one of the designs why he was pardoned-- that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever.

That in me first. Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners ενεμοιπρωτω he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterwards despair of salvation on account of the greatness of his crimes.

Might show forth all long-suffering. The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.

For a pattern. υποτυπωσιν. This word occurs nowhere else in the New Testament, except in 2Ti 1:13, where it is rendered form. It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question for ever that the greatest sinners might be pardoned; for as he was "the chief of sinners," it proved that a case could not occur which was beyond the possibility of mercy.

Which should hereafter believe on him to life everlasting. All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn

(1.) that no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the "chief" of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which men can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven.

(2.) The fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us--for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us--for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Col. Gardiner, and the Bari of Rochester, and John Newton, and John Bunyan--and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing.

(a) "pattern" Rom 15:4

Now unto the King eternal. This ascription of praise is offered to God in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, and which would not be denied expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts indeed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollection of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings. Comp. Rom 1:25, 2Cor 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, "To the King of ages, who is immortal," etc. The meaning of this expression--"the King of ages" βασιλειτωναιωνων -- is, that he is a King who rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary; his is enduring, and continues as one generation after another passes on, and thus embraces them all.

Immortal. This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish him from other sovereigns. All other monarchs but God expire--and are just as liable to die at any moment as any other men.

Invisible. 1Timm 6:16. Jn 1:18.

The only wise God. Rom 16:27. The word "wise" is wanting in many .Mss., and in some editions of the New Testament. It is omitted by Griesbach; marked as doubtful by Tittman; and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is wanting it was omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Jehovah is the only God; it is also true that he is the only wise God. The gods of the heathen are "vanity and a lie," and they are wholly destitute of wisdom. See Ps 115:3-8, 135:16-18, Isa 40:18-20, 44:10-17.

Be honour. Let there be all the respect and veneration shown to him which is his due.

And glory. Praise. Let him be praised by all for ever.

Amen. So be it; an expression of strong affirmation. Jn 3:3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used. Mt 6:13, 1Cor 14:16.

(b) "eternal" Ps 10:16 (c) "invisible" 1Timm 6:15,16 (d) "wise God" Jn 1:16 (e) "God" Rom 16:27 (f) "honour and glory" 1Chr 29:11

This charge. This command or injunction. It does not refer to any "charge," or "cure," which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The command particularly referred to is that in 1Timm 1:3.

According to the prophecies which went before on thee. The general meaning of this is plain. It is, that Paul was committing to him an important trust, and one that required great wisdom and fidelity; and that in doing it he was acting in conformity with the hopes which had been cherished respecting Timothy, and with certain expressed anticipations about his influence in the church. From early life the hope had been entertained that he would be a man to whom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. These hopes seem to have been cherished in consequence of the careful training in religion which he had had, 2Ti 2:2, 3:15, and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes; and it seems, from this place, that such hopes had even assumed the form of predictions. It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word may be used in a popular sense, as it is often now, We speak now familiarly of predicting or foretelling the future usefulness of a serious, prudent, studious, and pious youth. We argue rom what he is, to what he will be, and we do not deem it unsafe or improper to hazard the prediction that, if he lives, he will be a man to whom important interests may be intrusted. As there were, however, prophets in the Christian church, Acts 11:27; 1Cor 14:32, and as it is possible that in some cases they were inspired to foretell future events, it cannot be regarded as improper to suppose that some of them had foretold the future usefulness of this religiously educated youth. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are intrusted to him, it is not improper to remind him of the hopes which had been cherished of him; of the anticipations which had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility than flatter his vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the long-cherished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success.

That thou by them. By those prophecies. That is, that being stimulated and excited by those predictions and hopes, you might be led to fidelity and usefulness.

Mightest war a good warfare. The Christian life is often compared to a warfare or struggle for victory, comp. Eph 6:10-17, 1Cor 9:7 2Cor 10:4, and the services of the Christian ministry especially are likened to those of a soldier, 2Ti 2:3,4, 4:7. The meaning here is, that he should contend with earnestness as a Christian and a minister in that holy service in which he was engaged, and endeavour to secure the victory. He "wars a good warfare" who is engaged in a righteous cause; who is faithful to his commander and to his post; who is unslumbering in observing the motions of the enemy, and fearless in courage in meeting them; who never forsakes his standard, and who continues thus faithful till the period of his enlistment has expired, or till death. Such a soldier the Christian minister should be.

(a) "according to the prophecies" 1Thes 4:14 (*) "on thee" "concerning thee"

Holding faith. Fidelity to the cause in which you are enlisted as a good soldier should do. This does not mean, as it seems to me, that Timothy should hold to the system of doctrines revealed in the gospel, but that he should have that fidelity which a good soldier ought to have. He should not betray his trust. He should adhere to the cause of his Master with unwavering steadfastness. This would include, of course, a belief of the truth, but this is not the leading idea in the phrase.

And a good conscience. Acts 23:1. A good conscience, as well as fidelity, is necessary in the service of the Redeemer. A good conscience is that which is well informed in regard to what is right, and where its dictates are honestly followed.

Which some having put away. That is, which good conscience some have put from them, or in other words, have not followed its dictates The truth thus taught is, that men make shipwreck of their faith by not keeping a good conscience. They love sin. They follow the leadings of passion. They choose to indulge in carnal propensities. As a matter of course, they must, if they will do this, reject and renounce the gospel. Men become infidels because they wish to indulge in sin. No man can be a sensualist, and yet love that gospel which enjoins purity of life. If men would keep a good conscience, the way to a steady belief in the gospel would be easy. If men will not, they must expect sooner or later to be landed in infidelity.

Concerning faith. In respect to the whole subject of faith. They are unfaithful to God, and they reject the whole system of the gospel. "Faith" is sometimes used to denote the gospel--as faith is the principal thing in the gospel.

Have made shipwreck. There is an entire destruction of faith--as a ship is wholly ruined that strikes on a rock and sinks.

(b) "Holding faith". "1Timm 3:9

Of whom is Hymeneus and Alexander. Hymeneus is nowhere else mentioned in the New Testament, except in 2Ti 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Acts 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended. Acts 19:33. In 2Ti 4:14, Alexander the coppersmith is mentioned as one who had done the apostle "much evil," and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was that the "resurrection was past already," 2Ti 2:18; but what doctrine Alexander held is unknown. It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion; and, in addition to that, he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy.

Whom I have delivered unto Satan. On the meaning of this expression, 1Cor 5:5.

That they may learn not to blaspheme. It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed. Comp. 1Cor 5:5. It is not entirely clear what is meant by blaspheme in this place. Comp. 1Timm 1:13 It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the Divine character. There are many doctrines held by men which are in fact a reflection on the Divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the Divine character which are a reproach to God; an errorist expresses the same thing in another way--by teaching as true about God that which represents him in a false light, and to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts.

(c) "delivered unto Satan" 1Cor 5:5

Observe here, 1. St. Paul asserts his apostolical authority, calling himself an apostle; not that Timothy questioned it, but he writes it for their sakes over whom he was now presiding at Ephesus, that neither ministers nor people might despise what Timothy did, it being enjoined both him and them by so great an authority as was that of an apostle; Paul, an apostle of Jesus Christ.

Observe, 2. What authority St. Paul had for executing this office of an apostle: it was by the commandment of God, and our Lord Jesus Christ, that is, by the appointment, injunction, ordination, and immediate commission, of the Father and of Christ, by his voice from heaven, as the rest of the apostles were called by a voice from Christ on Earth. In 1Cor 1:1, he is said to be called by the will of God; not by his permissive will barely, but by his preceptive will particularly.

Observe. 3. The title given to our Lord Jesus Christ; he is styled our hope, that is, the author of our hope, the object of our hope, the purchaser of what we hope for, the declarer to us of the hopes of glory expected by us.

Where note, That our Lord Jesus Christ is undoubtedly and undeniably God, because he is our hope and trust: now if he were no more than a man, though never so excelling, to make him our hope would be to make ourselves miserable; for cursed is the man that trusteth in man, and maketh flesh his arm. Jer 17:5.

Observe here, 1. That endearing title which our apostle gives to Timothy, he calls him his son, his own son, his own son in the faith because, as some think, converted by him to the Christian faith; others, that he was more thooughly instructed, edified, and and encouraged, by St. Paul, but converted before; possibly also he may call him his son, because he was as assisting to him, as obsequious and observing of him, as a son is to a father, he being a young man, and the apostle now aged, or it may be he calls him his son, because he resembled him in faith and doctrine, preaching and conversation, as a son resembled a father in face and manners.

Consider Timothy as a spiritual son to St. Paul, begotten to the faith by him, and then the note is this, that the ministers of Christ cannot but bear a fervent and affectionate love to those that are their spiritual children, their sons in the faith, and converted to Christ by their ministry; consider him as an assistant to St. Paul, a co-worker and fellow-labourer with him in the work of the gospel, and thus affectionately beloved by him, and we may learn for our instruction, how fervently the ministers of Christ should love one another, speak respectfully of each other, secure the reputation one of another, strengthen each other's hearts in the work of God. We have little, God knows, very little love from the world: Lord, how sad is it that we should yet have less one for another! See how the heart of St. Paul and his assistant Timothy were knit together in love like father and son, to the great reputation, as well as the successful furtherance of the gospel.

Note here, 1. The tender care which St. Paul took of the new planted church at Ephesus; when his office called him into Macedonia, he leaves Timothy behind him at Ephesus, to water what he had planted, and to build upon that foundation which he had laid; When I went into Macedonia, I besought thee to abide still at Ephesus.

Note, 2. The charge and command which St. Paul left with Timothy at his departure from him, to take care that no new or strange doctrine be taught, or any other doctrine received by the church, than what was delivered by him: Charge some that they teach no other doctrine.

But who are these?

Very probably they were the judaizing teachers, who strenously endeavoured to corrupt the purity, and deprave the somplicity of the gospel.

Thence learn, 1. That though the doctrine of Christ and his apostles was abundantly sufficient to salvation, yet the church of Christ, even in the earliest days of Christianity, were in very great danger of being corrupted early by other doctrines than those delivered by them.

Learn, 2. That it is the great duty, and ought to be the special care, of the ministers of God, that no new or strange doctrine be broached in the church of Christ; I besought thee--that thou mightest charge some that they teach no other doctrine.

A farther and more particular charge is given here in verse 4, that the church at Ephesus give not heed to fables or endless genealogies, which rather occasion wrangling disputes, than tend to edification in faith and holiness.

By fables, we may understand vain and idle speculations, Jewish scruples, frivolous observances: whatsoever in preaching is delivered by us, which doth not answer the great end of preaching, namely, to build up men in faith and holiness, is trifling, and not preaching; what we deliver signifies no more than a fable, or an imaginary tale that is told.

But what were these endless genealogies here spoken of?

Ans. Not scripture genealogies, for those are not vain, but useful; not endless, but determinate; but these were endeavours of some particular persons, who, that they might have a pretence to claim kindred with Christ, did make their genealogies endless, drawing down their line of descent from David, &c.; or else endeavoured to prove themselves sons of Abraham and Isaac, privileges which they highly valued themselves upon, and rested in, saying, We have Abraham to our Father.

Whatever they were, our apostle charges Timothy, that the church at Ephesus give no heed to them, nor to the preachers of them; and the reason is given, because they only occasion disputes, and tend not to edification.

In these words our apostle smartly reflects upon the judaizing teachers, who were so zealous for their ceremonial law, that they mingled works with faith in the point of justification: the apostle tells them that the end of the law, aye, and of the gospel too, is love; the end, that is, the aim, the scope, the design, the perfection and consummation, the perfecting end; the sense is, that all the duties which the law of God and the gospel of Christ do enjoin, are designed only as means to advance and perfect our love both to God and man; the end of all Christ's doctrine is charity, or the bringing of men to love God and their neighbour.

Observe next, the apostle describes the nature and quality of that love which is the end and design, the intention and perfection, of the law, and the fountain from whence this love must spring and flow, namely, from a pure heart, or heart purified by the Spirit of Christ; from a good conscience, or a conscience purified by the blood of Christ; and from a faith unfeigned: implying, That love either to God or man is not sincere, unless it proceed from a clean heart, and is accompanied with an holy and innocent life, and has faith for the root and principle from which it flows.

Observe lastly, How he taxes these judaizing and false teachers, with swerving from charity, purity, and faith, and turning aside to vain janglings; and that whilst they affect to be thought learned teachers, and expounders of the law, they betray their ignorance, not understanding either what they say, or whereof they affirm.

Lest any should have apprehended, from the reflection he made upon the teachers of the law in the foregoing verse, that he did disparage and undervalue the law itself, our apostle in this verse declares, that the law, rightly understood and preached, was very good, given for, and serves unto, excellent purposes, if we use it lawfully; that is, as we ought to use it, as God intended it, namely, as a perfect rule of life to direct us in our obedience to God, but not so good as to expect justification by it; not good in opposition to the gospel, but in subserviency to the gospel; The law is good, if used lawfully.

Observe, 1. Something implied, namely, that the law of God may be used unlawfully.

But how and when may it be said to be so?

Ans. When it is converted to unprofitable disputes, as was the case here; when men oppose it to Christ, when they seek justification by it, and the like.

Observe, 2. Something expressed, namely, That the law of God, considered in itself, is good and excellent; it is good in regard of its author, it hath the authority of God instamped upon it; good in regard of the matter contained in it; good in regard of the end of it, to lead us unto Christ, Christ is the end of the law; Rom 10:4 good in regard of the use of it, and that,

1. To the ungodly, to restrain them from sin, to convince them of sin, to condemn them for sin.

2. To the godly, to discover sin more clearly, and more fully to drive them out of themselves, and from all expectation of righteousness and justification by any thing in themselves, or done by themselves; or to cause them to put the higher value, esteem, and price, upon Jesus Christ, and the benefits received by him.

Thus the law is good: and if so, woe to the Antinomians, who deny the use and excellency of the holy law of God, who vilify it, trample upon it, and, because it is not good for justification, affirm it is not good at all.

What, is not gold good, because you can not eat it for food?

It was never intended for that purpose.

Is not obedience to the law as an eternal rule of holy living, and good works, agreeable to the demands of the law, necessary and good, though they never had the impress of God's ordination for our justification in his sight, he having provided a perfect and spotless righteousness for that purpose, which is highly pleasing to him?

Lord! in the day when thou shalt come to plead with the world for transgressing thy law, how shall these men, who with tongue and pen have cried down the use and excellences of thy law, show their heads before thee?

Our apostle here declares the persons,

1. whom the law was not made for; and,

2. them for whom it was made.

It was not made for a righteous man, that is, say some, it was not made for him as a burden, to be an uneasiness to him, because he has a love to it, a delight in it, and does voluntarily comform himself to the observations of it;

others say thus, The law was not made for a righteous man, that is, the righteous man is not under the coercive or vindictive, but directive, power of the law only: he is not under the curse of the law actually, though all are under it meritoriously; adn accordingly the law was never made to terrify, and affrighten, and condemn them.

Next the apostle declares for whom, for what persons, and for what purposes, the law was made, intended, and designed; namely, for restraining and condemning first, in general, all lawless persons, sons of Belial, as the scripture calls them, that is, men without yoke; the moral law in general is a rule of holy living, and the gospel in particular is Christ's yoke; now such as will not wear the yoke of Christ, must expect no benefit by the cross of Christ: then he instances in particular, what and whom the law was made for, namely, to deter and restrain persons from all impiety and profaneness, from all disobedience and stubbornness, from murder and manslaughter, from sodomy, from whoredom, and all manner of uncleanness, either natural or unnatural, from theft, from perjury, from lying and falsehood; and, summarily, to curb and restrain wicked men from the practice of every thing which is contrary to the pure and holy nature of God.

Learn hence, That there is such a propensity and inclination in the corrupt and depraved nature of man to the practice of all sins, even the greatest, the vilest, and the worst of sins, that the law of God, with all its threatened punishments, is not sufficient to deter, to terrify, or restrain sinners from the commission of them; but such as will not be under the restraining, must lie under the condemning, power of the law.

Note here, 1. The title given to the gospel: it is called the glorious gospel of the blessed God: partly, because the glorious attributes and excellences of God are more resplendent in the gospel, than in the law of God; as also because the gospel brings more honour and glory to God than all the works of creation put together.

Note, 2. He styles God the giver of that gospel, the blessed God; to signify thereby unto us his transcendent mercy and excelling goodness, in that being infinitely happy in the enjoyment of himself and his divine perfections, and incapable of any profit from, or advantage by, his creatures, he was yet pleased to give us his Son, his gospel, his Holy Spirit, to qualify us for, and bring us to, the enjoyment of himself: According to the glorious gospel of the blessed God.

Note, 3. What humble and thankful returns St. Paul makes to Christ for the high honour, the rich and special favour, conferred upon him, in calling him to dispense this glorious gospel, in calling him to it, in enabling him for it, and rendering him faithful and successful in it: I thank Christ Jesus, who enabled me, and counted me faithful, putting me into the ministry.

Where note, That all the fidelity, ability, zeal, and courage, which the apostle had exercised in the whole course of his ministry, is attributed and ascribed unto Christ, and not to himself; his faithfulness was not the cause or motive, but effect and fruit, of the grace of God in calling him to the ministry, 1Cor 7:25, having obtained mercy to be faithful. Had our Saviour only discovered this faithfulness in him, and not conferred it upon him, there had not been such reason for this affectionate thanksgiving, which here we find from our apostle: I thank Christ who hath enabled me, counting me faithful.

Note here, 1. What a prodigious sinner St. Paul represents himself before conversion; I was a blasphemer, a persecutor, and injurious; a blasphemer, the highest sin he could commit against God; a persecutor, the highest sin he could commit against saints; injurious, the highest wickedness against mankind: sins of such aggravated and accumulated guilt, that they wanted but one ingredient, namely, sufficient knowledge, to render them the sin against the Holy Ghost.

Be astonished, O heavens, at the great and infinite mercy of God towards great sinners! Even persecutors and blasphemers may be, and sometimes are, converted, and brought home to God.

Note, 2. That reason asigned by him, why such distinguishing mercy was dispensed to him: he obtained mercy because he did it ignorantly in unbelief. The word because doth not import or imply that ignorance in the apostle was the proper cause of mercy in God, but that it made St. Paul a more capable subject for receiving mercy than he would have been, if he had maliciously sinned against knowledge; nor that St. Paul by less sinning did merit the mercy of God, but his ignorance and unbelief being in a sort invincible, through the prejudice of education, they did much abate the malignity of his sin; for he was bred a Pharisee, which was a sect that had an implacable enmity against Christ and his holy religion.

Observe lastly, The end and design of St. Paul in relating that his bitter persecution of Christianity was in the time of his ignorance, and not done deliberately, knowingly, and maliciously; partly, to justify the divine mercy and free grace of God, which pardoned his fury, his rage, and madness against Christ and his saints; for, had he done thus deliberately and maliciously, for secular ends and worldly advantages, it had been the sin against the Holy Ghost, which was unpardonable; and partly he mentions his ignorance, to prevent the abuse of the divine mercy in men, and to let the world know that none might or ought to take encouragement from his example, to be of a persecuting spirit, and yet hope for mercy, when at the same time they sin against light and knowledge.

I would to God the persecuting spirit amongst us would consider this, which is as bitter as ever in the breasts of some against their protestant brethren; but, blessed be God, legally restrained. They cannot now afflict those whom they do not affect; yet it is evident they do not rejoice, and are not so thankful for their own liberty as they should, because those whom they hate enjoy theirs: their case is vastly different from our apostle's; they cannot pretend to do it ignorantly, though through infidelity in some sort they may.

Still our apostle goes on magnifying the transcendent mercy and abundant grace of God, that called him first to be a Christian, and then an apostle; and he shows, that this great mercy of God had great effects in him of faith and love, both towards God and his saints.

Where note, how St. Paul after his conversion abounded and excelled in those graces which were opposite and contrary to the sins committed in his carnal and unregenerate state: he abounds in faith, in opposition to his former unbelief; and in love, in opposition to his former rage and cruelty.

A Christian's fruitfulness in grace and holiness after his conversion, ought to bear some proportion to his unfruitfulnes in a sinful state, before conversion; the grace of our Lord was exceeding abundant with faith and love; he now glorifies God by excelling in those graces which were opposite to his former sins.

Observe here, 1. What an humble apprehension this great apostle had of himself, though then the greatest of saints in the esteem of others, yet the chiefest of sinners in his own account: for he doth not say, I was the chief of sinners, but I am so; notwithstanding his repentance and remission, still he reflects upon his former unregenerate state and sinful condition.

Learn hence, That when sin is mercifully pardoned, and cast behind God's back, the penitent sinner will and ought to set it continually before his own face, to keep him humble, sensible of, and thankful for, the rich grace of God dispensed to him, and received by him: Sinners of whom I am chief.

Observe, 2. A most comfortable revelation made by the gospel concerning the redemption and salvation of a lost world by our Lord Jesus Christ. He came into the world to save sinners.

Where note, That the promised Messiah is come into the world; that Jesus Christ is that promised Messiah: therefore he was before he came, his divine nature pre-existing from all eternity; and in the fulness of time he assumed the human nature into an union with his Godhead.

Note farther, That the design of his coming was to save sinners; therefore if man had not sinned, Christ had not come into the world: what need of a mediator, had there been no breach? No need of a physcian, had there been no disease.

Farther, it was not absolutely necessary that Christ should come into the world to save sinners; but supposing God's purpose of saving sinners by way of a price or satisfaction, Christ's coming into the world was indispensably necessary; for no mere creature could lay down a price satisfactory for the salvation of lost man.

Observe, 3. The truth and certainty, together with the worth and excellency, of the gospel revelation: This is a faithful saying, and worthy of all acceptation; for what is the gospel but a revelation of pardon to condemned malefactors, a declaration of peace to proclaimed enemies, a proclamation of liberty to enslaved captives, an offer of cure to diseased persons? Oh! with what fervent zeal should this acceptable doctrine be preached by us, and embraced by our people; That Jesus Christ is come into the world to save sinners!

Note here, That God is pleased some times to magnify his mercy in the conversion and salvation of the most notorious sinners, that so the greatest of sinners may take encouragement from thence to hope and trust in our Lord Jesus Christ for pardoning mercy; thus here, this great blasphemer and persecutor was received to mercy, for a pattern and example to all such sinners as should hereafter forsake their evil and wicked ways, and give up themselves sincerely to the obedience of the gospel; For this cause I obtained mercy.

Such a conspicuous example of Christ's clemency and grace towards so great a sinner, whom he not only pardoned, but preferred to the dignity of an apostle, and sent forth to preach the gospel to the Gentiles, would be a strong motive to the Gentiles to receive the gospel with faith and obedience: there could be no reason for any of them to despair of mercy, when they saw such a pattern, such an illustrious instance of pardoning mercy before their eyes: In me first Jesus Christ showed forth all long-suffering, for a pattern to them which should hereafter believe on him.

Our apostle being ravished with a sweet sense of the greatness of God's pardoning mercy towards himself, concludes this whole matter with a pathetical doxology, and an affectionate thanksgiving unto God. As if he had thus said, "The sense of the afore named unspeakable mercy calleth up my soul to speak with joy the praises of our God, who is eternal, immortal, and invisible, the only God, absolutely wise, over angels and all creatures: to him be honour and glory, for ever and ever."

What charge? To stay at Ephesus, say some, for the benefit of the church there: to charge the false teachers not to give heed to fables, say others; to keep the doctrine committed to him by St. Paul, as a faithful minister and soldier of Jesus Christ, against all opposition: these were the charges given.

Next St. Paul encourages Timothy to go on in the course of his ministry with courage and faithfulness, according as it had been foretold or prophesied he should do.

Here note, That amongst the gifts of prophecy, which were found in the apostle's time, and the discerning of spirits, this was one, to foretell and choose out persons meet and fit to do God service in the ministry. Timothy was thus chosen by prophecy, that is, by the direction of the Spirit of prophecy, and therefore the apostle bids him, as it had been foretold he should be a faithful minister, to approve himself to be such: According to the prophecies which went before on thee, war a good warfare.

Learn hence, That young ministers ought to take heed, that what hopes, expectations, and good opinions others have of them, and what prayers, promises, and engagements have been made for them, may not be made void, but made good by them, in the future course of their ministry.

St. Paul had exhorted Timothy in the foregoing verse to war a good warfare; here he directs him to two weapons which he would have him use in that warfare, namely, faith, and a good conscience; neither will do alone: not faith without a good conscience, nor a good conscience without faith; hold both faith in thy teaching, and a good conscience in thy practice: hold them fast; for faith stands with a good conscience, and falls with a bad one.

Learn hence, That in the most perilous times, when some lose their graces and comforts, their present peace and future hopes, that we may not lose what we have on earth, and what we look for in heaven, one continual care must be, to get and keep, to have and hold, faith and a good conscience.

And mark the encouragement given to exercise this care; some, through the neglect of it, concerning faith have made shipwreck. Our life is a sea-faring condition; a good conscience is the ark in which we are secure, made by God's own direction, (as was that of Noah,) and pitched within and without, as was his: a window it had in the top to let in the light of heaven, but not the least crack or crevice below, to let in a drop of guilt, or endanger its own safety: it shoots off all the showers that fall downwards, and all the floods that rage upwards. Such a security is an innocent mind and a clear conscience; but if we do not hold fast a good conscience, but let it go, we have seen the last of faith; it sinks, it shipwrecks presently. Concerning faith have made shipwreck.

That is, of the number of those who have made shipwreck of faith and a good conscience are these two men. They made shipwreck of faith. But how: by renouncing Christianity expressly? No, but implicitly, by denying the resurrection, and maintaining such doctrines as utterly subverted and totally overthrew the faith.

Whom I have delivered unto Satan, that they may learn not to blaspheme.

That is, whom I have inflicted the church's censure of excommunication upon, cast them out of the church, and delivered to Satan as God's executioner, who oft-times tormented the person with greivous diseases and bodily pains, called elsewhere, the destruction of the flesh, 1Cor 5:5

Learn hence, That excommunication rightly administered is a very solemn ordinance, a shutting out of heaven him who is justly cast out of the church's communion here on earth.

But observe, The charitable intention of the apostle in denouncing this sentence of excommunication; it was, That they might learn not to blaspheme.

Mark, it was none of Satan's desire, but the apostle's that they might learn not to blaspheme. Satan was then God's executioner, when the church wanted the countenance of the Christian magistrate; and his design was destruction, but the apostle's was reformation; not to ruin, but reclaim.

Learn, That the end of the church's censure, in particular if excommunication, is not to serve to the destruction of the censured, much less to the private revenge of the censurer; but to reform and reclaim the offender, that others may be warned, and the infection stayed: Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.